NOT BETWEEN US BUT VS THEM:

Europe in a Crisis of Cultures (Joseph Cardinal Ratzinger)

Extract from the conference held on April 1, 2005, at the Monastery of St. Scholastica, Subiaco, Italy. The entire text will be published by Cantagalli Editore, Italy. [...]

It's true that today there exists a new moralism whose key terms are justice, peace, and conservation of creation — words that recall to us essential moral values of which we truly have a need. But this moralism remains vague and slippery, almost inevitably so, in the sphere of party-politics. Such a moralism is before all else a pretense for others, and too little a personal duty of our daily life. In fact, what does "justice" signify? Who defines it? Of what utility is peace? In recent decades we have seen amply enough in our streets and in our piazzas how pacifism can deviate toward a destructive anarchism and toward terrorism. The political moralism of the 70's, whose roots have not yet died, was a moralism which succeeded to fascinate even those youth filled with idealism. But it was a moralism with the wrong address, inasmuch as it was deprived of serene reasoning and because, in the last analysis, it put a utopian political order above the dignity of the individual man, showing itself capable of arriving, in the name of its grand objectives, to devalue man. Political moralism, as we have seen and as we still experience, does not only fail to open the path to regeneration, but blocks it. The same is true, consequently, of a christianity and of a theology which reduces the core of the message of Jesus, the "Kingdom of God", to "values of the Kingdom", identifying these values with the great terms of the order of political moralism, and proclaiming them, at the same time, as the synthesis of religions; thus forgetting, however, God, notwithstanding that He Himself is the proper subject and the cause of the Kingdom of God. In His place, there remains great words (and values) which are capable of any type of misuse.

This brief look at the situation of the world brings us to reflect upon the present situation of Christendom, and hence also upon the foundations of Europe . . . If Christendom, on one hand, has found its own, most efficacious expression in Europe, one needs to say, on the other hand, that in Europe there has developed a culture which constitutes itself in the most radical manner not only as the contradiction of Christendom, but of the religious and moral traditions of humanity. From this, one understands that Europe is truly and actually undertaking a "driver's test" from which one understands the radicality of the tensions which our continent must confront. But here there emerges also and above all else the responsibility which we Europeans must assume in this historic moment: in the internal debate regarding the definition of Europe, within the new political form, one is not playing at some nostalgically regarded action of history, but rather a great responsibility for today's humanity. …

The true contrariety which characterizes the world of today is not that among diverse religious cultures, but that between the radical emancipation of man from God, from the roots of life, on the one hand, and the great religious cultures on the other. If there arrives a conflict of cultures, it will not be through a conflict of the great religions — forever one against the others, but, in the end, which have always known how to live one with the other — but it will be through the conflict between this radical emancipation of man and the great historic cultures.