Reflexion sur la marginalisation de l’Eglise et des forces spirituelles
The autonomy from spiritual matters acquired by contemporary societies leads to an increasing marginalization of the Church and of those «idealistic forces» which make humanity progress by making superior values become real. The issue is thus the magnitude of this marginalization and if it is reject...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Ed. Pontificia Univ. Gregoriana
2017
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| In: |
Gregorianum
Year: 2017, Volume: 98, Issue: 1, Pages: 125-143 |
| Further subjects: | B
cultural marginalization
B marginalisation culturelle B sense of history B sens de l’histoire B Personnalisme B Personalism B Marginalisation politique B Political marginalization |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a The autonomy from spiritual matters acquired by contemporary societies leads to an increasing marginalization of the Church and of those «idealistic forces» which make humanity progress by making superior values become real. The issue is thus the magnitude of this marginalization and if it is rejecting Christianity towards a past which will never return. The forms under which the Church is present to the world change in every era since, by virtue of their timeliness, they depend both on natural laws which command transformations of the world and on faith in Christ, who is to be met at the end of both personal and universal history, and therefore, does not reduce human beings to mere robots dependent on a power concerned only with satisfying their essential needs. This position, which was thought out by two 20th century theologians in particular, can also be found, for instance, in the words Pope Francis addressed to the Eucharistic Youth Movement on August 7, 2015. | ||
| 520 | |a L’autonomie acquise par les sociétés contemporaines par rapport au spirituel entraîne une marginalisation croissante de l’Église et des «forces d’idéal» pour lesquelles l’homme progresse en inscrivant des valeurs supérieures dans la réalité. La question se pose donc de savoir quelle est l’ampleur de cette marginalisation et si elle rejette le christianisme dans un passé qui ne reviendra plus. Les formes de présence de l’Église au monde changent à chaque époque car, s’inscrivant dans le temps, elles dépendent à la fois des lois naturelles qui commandent les transformations du monde et de la foi au Christ qui, rencontréà la fin de l’histoire, personnelle comme universelle, ne permet pas de réduire les êtres humains à de simples robots dépendant d’un pouvoir soucieux de satisfaire leurs seuls besoins essentiels. Cette vue développée entre autres par deux théologiens au siècle dernier se retrouve, par exemple, chez le Pape François dans son discours au MEJ (Mouvement eucharistique des jeunes) du 7 août 2015. | ||
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| 650 | 4 | |a marginalisation culturelle | |
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