Page 228 - Stati inu obstati, revija za vprašanja protestantizma, letnik XIII (2017), številka 25, ISSN 1408-8363
P. 228
SYNOPSES, ZUSAMMENFASSUNGEN
We are familiar with two directions from the history of Christianity. In the Catholic
and Orthodox traditions the stronger direction was that which in a religious and magic
way sacralized the world – and along with this came the temptation of sliding into pa-
ganism, polytheism, cosmotheism, whereas in Protestantism, the other direction was
stronger, oriented towards secularism and “disenchantment” the world – and along with
this the danger of sliding into atheism. The former facilitated the spread of Christianity,
its “inculturation” in other societies and cultures, its renewal in space and time. The latter
made possible the preservation and ratification of its specific character and contributed to
the specific nature of the western development of secularized politics, economics, science,
art, law. Both historically and nowadays Christianity seems to slide inevitably first in one
direction, then in the other (back and forth). The strength of Christianity – one might
say its modus vivendi – lies in the fact that it can prevent finally sliding and ending up
in simply one of these polarities.
UDC: 27-29
272-732.2
929Frančišek, papež
Peter Kovačič Peršin
The Turn to the Individual
The pontificate of Pope Francis is marked most of all by the fact that he has re-di-
rected his attention from the institution to the individual person. For a large part of the
conservative clergy, especially those in leading positions, but also of lay believers, this
turnabout arouses uncertainty and even causes offence. His measures are destroying the
clergy's privileges and the rigid framework of dogma and pastoral practice. But his real
priority is the social question and here he has hit even harder. World politics is disturbed
by his direct critique of the mistaken neoliberal economic and financial order. So it was
to be expected that the fundamental documents of his pontificate would arouse an even
stronger resistance than his speeches. So far these are in particular the post-synodal ap-
ostolic exhortation The Joy of Love (Amoris laetitia), which brings contemporary views on
family problems and new principles of family pastoral care, and the ecological encyclical
Praise be to you (Laudato si’), which depicts a new social and economic vision: the pope's
condensed social teaching, his theologically reinforced argumentation, his sharp criticism
of current conditions in the world and proposals for their resolution. This opens the
question whether the pontificate of Pope Francis was permitted only as a manoeuvre, to
improve the Catholic Church’s image, since he cannot carry out his reforms, but can only
point to them. But in any case, the churches of the third world, where the Catholic faith is
spreading and also seeing renewal as “the church of the poor”, have gained self-confidence
thanks to Pope Francis.
226
We are familiar with two directions from the history of Christianity. In the Catholic
and Orthodox traditions the stronger direction was that which in a religious and magic
way sacralized the world – and along with this came the temptation of sliding into pa-
ganism, polytheism, cosmotheism, whereas in Protestantism, the other direction was
stronger, oriented towards secularism and “disenchantment” the world – and along with
this the danger of sliding into atheism. The former facilitated the spread of Christianity,
its “inculturation” in other societies and cultures, its renewal in space and time. The latter
made possible the preservation and ratification of its specific character and contributed to
the specific nature of the western development of secularized politics, economics, science,
art, law. Both historically and nowadays Christianity seems to slide inevitably first in one
direction, then in the other (back and forth). The strength of Christianity – one might
say its modus vivendi – lies in the fact that it can prevent finally sliding and ending up
in simply one of these polarities.
UDC: 27-29
272-732.2
929Frančišek, papež
Peter Kovačič Peršin
The Turn to the Individual
The pontificate of Pope Francis is marked most of all by the fact that he has re-di-
rected his attention from the institution to the individual person. For a large part of the
conservative clergy, especially those in leading positions, but also of lay believers, this
turnabout arouses uncertainty and even causes offence. His measures are destroying the
clergy's privileges and the rigid framework of dogma and pastoral practice. But his real
priority is the social question and here he has hit even harder. World politics is disturbed
by his direct critique of the mistaken neoliberal economic and financial order. So it was
to be expected that the fundamental documents of his pontificate would arouse an even
stronger resistance than his speeches. So far these are in particular the post-synodal ap-
ostolic exhortation The Joy of Love (Amoris laetitia), which brings contemporary views on
family problems and new principles of family pastoral care, and the ecological encyclical
Praise be to you (Laudato si’), which depicts a new social and economic vision: the pope's
condensed social teaching, his theologically reinforced argumentation, his sharp criticism
of current conditions in the world and proposals for their resolution. This opens the
question whether the pontificate of Pope Francis was permitted only as a manoeuvre, to
improve the Catholic Church’s image, since he cannot carry out his reforms, but can only
point to them. But in any case, the churches of the third world, where the Catholic faith is
spreading and also seeing renewal as “the church of the poor”, have gained self-confidence
thanks to Pope Francis.
226
