Pro Pope Francis

Worldwide support for the Pope from the people of the Church.

Paul M. Zulehner, Inna Naletova, Lisa Huber.

Eds. Tomáš Halík and Paul M. Zulehner

Patmos, Ostfildern, 2018

Content

Inhalt

Pro Pope Francis 1

Content 2

Foreword 6

Amoris laetitia 6

The open letter 8

Photo gallery 8

Worldwide professional support 10

Online survey 12

Participants of the online survey 13

Basic findings 13

Pope Sceptical and Pope Friendly 26

What awaits you in this book 31

Sources 31

A way towards a compact synthesis 31

Ranking 31

Scope 32

Prelude 34

„Mother and Shepherdess” 34

Not an era of change, but change of an era 37

Signs of the time 38

Subsidiarity – Continentalisation of the Global Church 39

Poorly represented 39

Strong desire for more subsidiarity 39

Aspects of terminology 40

Decentralisation 40

Result: not uniformity, but universality 41

Permanent responsibility of the Petrine ministry 41

Clericalism 41

Amendment of the constitution 42

Works of the Holy Spirit 43

Levels 43

Ecumenically attractive 45

Subsidiarity not only as an export hit 45

Continentalisation is supported by experts 46

Global Challenges 47

Ecology: Concern for our common home 47

Ecological challenges 48

The Church is facing challenges 50

Economy and poverty 54

Economic challenges 54

Influences of economic situation on people and society 56

The Church is facing challenges: Messages, Actions, Values 61

Act against consumerism and meritocracy 65

Peace: Third World War in Rates 67

Concern for peace 67

Digitalisation: a new challenge 72

Tasks for the churches 76

Migration: People fleeing from danger 80

The Moment of Change. Elements of a diagnosis. 80

Emotions and Attitudes 82

A challenged church 86

Marriage and Family in Today’s World 92

Continental challenges 109

Latin America: social dialogue 109

Challenges 109

Gospel 109

Church 110

Asia: cultural dialogue 113

Care for our common house 113

Social dialogue also in India 113

Aspects of cultural dialogue 114

Europe / North America: spiritual dialogue 118

The situation of religion and church in Europe 118

Speaking about God after the Enlightenment 134

Islam poses a challenge to the Christian Occident 138

For a trustworthy church 150

Human rights in the world and in the Church 150

Commitment to human rights in the world 150

Human rights also in the Church 152

The church and the women (ordination) 156

A burning problem 156

Scholarly Findings in Feminist Theology 157

Admission of women to ordination 157

Do not be afraid of "gender"! 159

Clear criticism of the Pope on the women's question 160

A way out of the shortage of priests 161

Ecumenism 163

(Non-) Values 165

Non-values 165

Materialism, consumerism 165

Indifference 166

Me first 166

This worldliness 166

Values 167

Enlightenment, dialogue and discourse, opening and openness 168

Freedom - Justice - Truth 170

Faith-Hope-Love 181

Church as a home 189

Mercy 194

The Church was not always merciful 195

Mercy and justice 196

The focus is on God's unconditional mercy, which became visible in Jesus 197

Mercy and the poor 197

Willing and unwilling actors 197

Towards a practice of mercy 198

"Relativism" of another kind 200

Works of mercy 201

Sacramental mercy 201

Pope wishes a theology of mercy 202

Understanding of mercy 203

Mercy as a practice 204

The Pope, too, needs mercy 204

Contributions from the Ebook "We share this dream. ‚Church as mother and shepherdess‘ (Pope Francis) 205

Foreword

Pope Francis has now been in office since 2013. He is not just sending signals but has set the sails of the Universal Church in a “divine tailwind”. . A new Pentecost is emerging.

The election of a Pope from Argentina in 2013 was a big surprise for the Universal Church, not only because of his Latin American background. His simple lifestyle is striking. He doesn’t live in distinguished papal apartments, but in a modern suite in the guesthouse Santa Marta. He declines gaudy limousines. His garments do not have any feudal splendour. Under a white gown, the Franciscan Jesuit wears black trousers. He brought his own orthopaedic shoes from Buenos Aires.

His leadership style is also surprising. He does not like clericalism. Or centralism. To the contrary, he relies on a process-oriented, well-managed synodality. It is important for him not to overlook the work of the Holy Spirit in the Church, not only in the Vatican, but also throughout the whole Universal Church. Thus, in his pastoral constitution, “Evangelii gaudium”, he refers to the statements of local Bishops' Conferences forty times: “as the bishops of India have put it” (EG 250).¹

Not least, the pastoral culture of the Catholic Church has changed significantly during his short term.² It has become more biblical, more Jesus-oriented, and (therefore) closer to the people. The Pope does not like to speak about sins, rather, he talks about ‘wounds’ and injuries that people inflict on each other, on themselves, and on nature. He does not moralise but wants to heal. Following the Saviour and His salvific healing, the Church can become a “land of healing” for people. The Pope does not lead people into the courtroom (want to put people on trial), but wants the Church to be a kind of field hospital for humanity (interview with Spadaro, AL 305). He does not judge, but attends to people. He does not excommunicate, but integrates. He is not a legalist, a stickler for rules who simply applies laws to human life.³ Rather, he looks someone in the eye and asks how the law can support and provide solace to him/her in difficult life situations. He supports the conscience of people, but does not replace it. He is not an ideologist, but a shepherd.

Amoris laetitia

This new pastoral culture has already shaped the work of two family synods in 2015 and 2016. The Pope appealed to the bishops of the world to listen, in the first instance, to those affected. A worldwide survey was conducted. It was designed to throw light on the lives of married couples and families with children and elderly people, as well as those who have failed to keep their vows of loyalty due to personal fault or tragedy in their lives: how do they control their lives in morally precarious situations while keeping the Gospel in their hearts. He wanted to reveal a t implicit theology in the life of the people of God. The “experts” for the pastoral development of the Universal Catholic Church were primarily the affected people, the “experts in life and suffering” – those who understand the meaning of what the spiritual teacher Richard Rohr once said very well: “It is not necessary to be perfect, but to be connected!” The bishops were advised by the ‘experts’ on the life experiences, in the light of the Gospel and based on the rich teaching tradition of the Church.

Therefore, for Pope Francis, evangelization does not mean that the Church mostly teaches, but also that it learns. He borrows this conception of evangelization from Cardinal Carlo M. Martini, who was his role-model. In the Apostolic Exhortation on the Joy of Love (Amoris laetitia, 2015), Pope Francis summarises the insights that he acquired during the long synodal learning process.

This document has shared the fate of many other papal writings. The wonderful texts have beenquickly skimmed through, and the discussions have revolved around only a few points. This happened already with Humanae vitae of Paul VI. (1968); after the appearance of this Encyclical on life and sexuality, only the issue of the pill was discussed extensively.

A similar thing happend to John Paul II with Familiaris consortio (1981). Instead of discussing the problems of families as the common fate of communities, all that mattered was the question of whether Catholics, who are divorced and remarry against the declared will of the Church, can have access to the sacraments. John Paul II, in the context of traditional moral theology, confronted with this painful pastoral question, responded that for objective reasons this was not possible, unless the new communion was "objectively" no longer "marriage" – either by separating or, if this were not possible without committing further sin “by abstinence from the acts proper to married couples” (FC 84).

And then Pope Francis came along and reminded us that, even though a person may be objectively guilty, this person can nevertheless live in the grace of God. He points out in the footnote 351 of Amoris laetitia (AL 305) that, in the process of healing after the breakup of a marital union, the attachment to God and Love might grow as a result of following the Gospel. This way, the Eucharist may be a remedy and a way towards healing:

Footnote351 „In certain cases, this can include the help of the sacraments. Hence, “I want to remind priests that the confessional must not be a torture chamber, but rather an encounter with the Lord’s mercy” (Apostolic Exhortation Evangelii Gaudium [24 November 2013], 44: AAS 105 [2013], 1038). I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” (ibid., 47: 1039).”

For people, who were closely attached to the Church’s teaching and to the traditionally strict sacrament practice of the Roman Catholic Church, this pastoral development in the area of divorce and remarriage was difficult to digest. Some viewed it as an almost “heretical betrayal” of dogma and canon law. Four Cardinals expressed their reproach in the form of a “Dubium” - a medieval instrument intended to force to convert a deviant Pope to true doctrine. The Pope did not give them a direct answer (which some found irritating). He responded thorough well-structured arguments in his writing and through the fact of the wide acceptance of his positions on the family at the World Bishops’ Synod. When all this was of no use and brought no peace, Pope Francis gave an indirect answer by letting the Argentine Bishops speak for themselves. He gave a parish pastoral letter the rank of “magisterium authenticum”.⁴ Of course, this hardly calmed the tempers of those who disagreed.

The open letter

This event was welcomed by the media around the world. Finally, one could issue a critical report about Pope Francis –some bad news, which the media could use to attract public attention. For some media, the worldwide glory of the man in white was outrageous and the "anticlerical" among them found this glory unbearable. They began to predict an imminent end of the pontificate. His days were "numbered"; he was supposed to be shortly released from the papal ministry. A kind of impeachment in the Roman Catholic Church was expected.

But, upon closer inspection, those who loudly expressed their disapproval of the Pope were easy to count. By contrast, the number of silent supporters was significantly higher, both outside and inside the Church.They remained invisible to the public, however, for the time being.

In this situation, Tomáš Halík – an underground consecrated Czech priest, dissident and a member of the Charter 77, as well as a religious philosopher - suggested to make it publicly known that Pope Francis enjoys broad support in his aim to renew the pastoral culture of the Roman Catholic Church, not only on the outside, but also within the Universal Church.

In the beginning, the ProPopeFrancis Action was small. An open letter was written, translated into 12 languages and posted on a homepage. The letter asked for support. 75,000 people registered themselves or asked to be added to the list of “supporters”.⁵

Below is the text of the Open Letter to Pope Francis:

Dear highly esteemed Pope Francis,

Your pastoral initiatives and their theological justification are currently under vehement attack by a group in the church. With this open letter, we wish to express our gratitude for your courageous and theologically sound papal leadership.

In a short time, you have succeeded in reshaping the pastoral culture of the Roman Catholic Church in accordance with its origin in Jesus. Wounded people and wounded nature go straight to your heart. You see the church as a field hospital on the margins of life. Your concern is every single person loved by God. When encountering others, compassion and not the law shall have the last word. God and God’s mercy characterise the pastoral culture that you expect from the church. You dream of a "church as mother and shepherdess." We share your dream.

We ask that you do not veer from the path you have taken, and we assure you of our full support and constant prayer.

The signatories

Photo gallery

In order to visually strengthen the support for the Pope, a picture gallery was set up on the homepage. Leading figures from all over the world were invited not only to identify themselves with a photo, but also to write a short testimonial to explain why they support Pope Francis.

Here are a few selected examples:

Ackermann, Sr. Lea (Founder of SOLWODI (Germany)): I am very grateful to Pope Francis for bringing the Gospel to people not only through words, but also through his deeds and attitudes.

Berthold, Martina (Member of the Provincial Government, Salzburg (Austria)): Respect! The fact that Pope Francis washes the feet of a Muslim girl, opens his house to people seeking shelter and self-critically describes the Church as being too macho, shows his heartfelt commitment to a non-negotiable brotherhood.

Brudereck, Christina (Evangelical Church of Kirubai: theologian and writer (Germany)): Francis returns mercy to the centre of the Church, its heart, its commitment to this world. I love him for that. All people are dependent on mercy and all people respond to mercy.

Büning, Markus (lawyer, theologian and author of books (Germany)): Even though I sometimes have my questions, I am certain of one thing: You, dear Holy Father, show us who Jesus really is: the good shepherd, searching for the lost ones. Thank you for your testimony and personal example!

Buttiglione, Rocco (Minister for European Affairs 2001-2005 (Italy)): Pope Francis stands entirely within the Great Tradition of the Church, renewed by the II Vatican Council and re/proposed by his great predecessors St. John Paul II and Benedict XVI. His spirit is that of the “Reform from the Source” of Romano Guardini.

Chittilappilly, Paul-Chummar CMI (Moral and Pastoral Theologian (Kenya and India)): As a Missionary, Pastoral Adviser and Teacher of Theology, I have seen the brokenness of many lives. I am deeply grateful to Pope Francis for his words and actions which are human, compassionate and healing, and fully in the spirit of Jesus.

Courau, Thierry-Marie OP (Institut Catholique de Paris (Frankreich)): Le courage et la détermination, la finesse de jugement et l’ouverture du cœur du pape François nous montrent comment l’Esprit travaille l’Église pour créer avec elle une civilisation du dialogue et de la rencontre. Merci pape François (The courage and determination, the subtle judgments and openness of the heart of Pope Francis showed us how the Spirit works in the Church to create a civilization of dialogue and encounter. Thank you, Pope Francis).

Halík, Tomáš (Theologian and philosopher (Czech Republic)): I act in a highly secular part of the world, where the traditional form of the Church often resembles a "valley of dry bones" (cf. Ezekiel). Still, here the prophetic voice of Pope Francis has poured the reviving Spirit and hope into many minds and hearts.

Hinder, Paul (Bishop of Arabia (Abu Dhabi, Oman)): Pope Francis reminds us constantly that only a Church that serves is a serviceable Church. He wants us to be shepherds who walk with the people in the way as Jesus did. He made humans feel that “God is greater than our hearts”.

Kearney, Richard (The Charles Seelig Professor in Philosophy at Boston College (USA)): Francis' mission to serve as shepherd rather than rule as overlord is an inspiration to all those of Christian - or non-Christian - faith committed to a God of the fragile, wounded, courageous and forgotten. The world needs him more than ever.

Klasnic, Waltraud (Provincial Governor a.D., Commissioner for Victims of the Austrian Catholic Church (Austria)): The charisma and the refreshing open approach of Pope Francis to sensitive issues are a great opportunity for the Universal Church in the 21st century. We want to use this opportunity and support Pope Francis in the best possible way.

Kräutler, Bishop Erwin (Bishop of the Xingu (Brasilia)): Os pobres, os indígenas, os excluídos no Brasil agradecem diariamente a Deus pelo Papa Francisco que conhece de perto a realidade latino-americana e tem um coração tão sensível e fraterno para com o povo das periferias existenciais da sociedade (The poor, the indigenous, the excluded in Brasilia thank God daily for Pope Francis, who knows the Latin American reality closely and has a heart so sensitive and fraternal towards the people living on the existential peripheries of society).

Leitl, Christoph (President of the European Economic Chamber (Austria)): Signing this Letter is important to me to signal solidarity with the courageous Pope, who wants to overcome traditional structures and thereby integrate the Church into modern society. The Church needs the future – therefore we support Francis!

Malý, Václav (Auxiliary Bishop of Prague, Czech Republic): Francis is not afraid of close contact with people on the periphery. His reforms are not cheap populism: they spring from his heart beating for the Lord.

Prata de Carvalho, Diamantino OFM (Bischop em. in Campaign (Brasilia)): Pela simpatia que Francisco irradiava na JMJ, no Rio de Janeiro, Brasil, e na atenção que dava a cada pessoa, só podemos apoiar nosso querido Papa! (For the sympathy that Francis radiated in JMJ, in Rio de Janeiro, Brasilia, and for the attention he gave to each person, we can only support our dear Pope!)

Sólyom, László (Hungarian President 2005-2010 (Hungary)): Pope Francis knows the poor and speaks credibly against injustice in the world. His emphasis on the mercy of God and the joy of the Gospel is liberating for the Church.

Steindl-Rast, Br. David (spiritual teacher (USA)): “Heart speaks to heart,” said Saint Augustine. And because you, Pope Francis, speak from the heart, you reach the hearts of people of many different traditions. Thank you for your truly all-embracing = catholic heart.

Sternberg, Thomas (President of the Central Committee of German Catholics, Münster- (Germany)): The Pope from Argentina is changing our perspective: we see the old Christian positions in a new, different light: Christianity as a service to real people, as "joy and happiness, hope, grief and fear, especially of the poor and oppressed".

Taylor, Charles (Philosoph (Canada)): Yes, my enthusiasm for Pope Francis comes from his courageous stance, which really puts the Gospel at the centre of his teaching, and that means that he teaches us to reach out to those in need.

Thiel, Marie-Jo (Chair of the European Society of Catholic Theology (France)): Par sa triple attention à l’expérience des croyants, à l’intelligence des personnes, au cœur et aux affects, François ouvre un chemin d’audace et de miséricorde évangéliques que je salue (By his triple attention to the experience of believers, the intelligence of people, and the hearts and feelings of people, Francis opens a way of love and evangelical mercy that I support).

Worldwide professional support

The project, while initially quite manageable, developed rapidly on the go. The respondents who had teaching positions at universities or leadership positions in public life, were selected from a large number of supporters from all over the world. More than 2,500 persons were included in a special list of supporters called “signatories-⁶

The signatories were asked via e-mail whether they would like to give further theological support to the Action, which – until that moment – had been primarily based on emotional support. Below is the text of the letter (written in six languages) that was sent to this selected group of supporters”:

Esteemed colleagues!

The Open Letter to Pope Francis has connected us as theologians and theologically interested people across continents. This has presented us with a treasure trove for theological work in the Church.

We, Tomas Halik and Paul M. Zulehner, comprehend the spontaneous emergence of an informal network of theologians as a sign of the times and at the same time a challenge and an opportunity. Pope Francis has, with his pastoral style and his theological impulses, opened up a space of hope. We are therefore convinced that this is both a gift and a task for us theologians.

We propose to gather and publish a collection of essays on visions of the Church of the future, as a book under the working title, "We share this dream". (The working title refers to the sentence in our letter: "You [Pope Francis] dream of a ‘church as mother and shepherdess’. We share your dream.”)

To realise the Pope’s dream there are three questions which start with Gaudium et spes and arrive at Lumen gentium:

1. What are the signs of our times which challengethe Church in your country, your region, your continent?

2. What contribution can and should the Church make to cope with these challenges?

3. Which development within the Church (on your continent) is required for the Church to be able to respond in the light of the Gospel to thchallenges of our times?

We would ask you to write about this in a brief paper (10-15 pages maximum or shorter). Please let us know by December 15, 2017 if you would like to participate in this project (pro.pope.francis@gmail.com). Let us set a deadline for the papers of March 1, 2018.

The goal is to ‘synchronise’ these papers for the different continents. How this will be done depends on – we hope – your dedicated participation.

With warm regards from Prague and Vienna,
Tomas (Halik) and Paul (M. Zulehner)

A large numberof respondents agreed to cooperate. 150 expert opinions were submitted. Among them two texts were written by a group of 6 six authors. All these contributions are presented in a full-length EBook,.⁷

The contributions come from all over the world, primarily Europe (Eastern Europe 14, Western Europe 111), but also from Asia (5), Latin America (5) and North America (10). They were written by authors living in 20 different countries. There were 20 female and 114 male authors. Two texts were were written jointly by female and male authors. There were 78 theologians among the participants, both male and female.⁸

Online survey

It was not only selected professionals who were able to express their support of the Pope and his pastoral style. We opened up the poll for other people: the poll was "democratised". Theologically speaking, Pope Francis is attentive to the work of the Spirit not only in professional theological studies, although, shown, for instance, in his recent letter Veritatis Gaudium (2018), he regards theological faculties as important in his vision of the Church in the contemporary world. And yet, the Pope is more interested in the work of the Spirit among the people of the Church.

In our action ProPopeFrancis, we follow his vision and aspire to collect and understand various thoughts of the people of the Church. In order to do so, the three questions that we posed to the experts were also made "open" to all other supporters: sufficient space was offered to the respondents to write their personal answers.⁹

The “supporters” were asked to present their opinions with the following letter (written in six languages):

Dear All,

Gradually, the Open Letter project ProPopeFrancis is coming to an end. The lists of the supporters and the signatories are being compiled. A presentation to Pope Francis is being prepared diplomatically.

In the meantime, a request has been made to the signatories to write a text in answer to three questions until the beginning of March. By the middle of December, we'll know who's participating.

At the same time, I am preparing an online questionnaire. This will be sent to all supporters. In this, the three questions are also the focus. You will be given access to the questionnaire with a personal code. At the same time, an open version will be put on the internet. I very much hope that many will participate.

These are the three questions. They start from Gaudium et Spes and arrive at Lumen gentium:

1. What are the signs of our times, challenging the Church in your country, your region, your continent?

2. What can and should the Church contribute to cope with these challenges?

3. Which development within the Church (on your continent) is required for the Church to be able to act in the face of the challenges of our times and the Gospel?

In the first step we expressed our feeling about Pope Francis. The second step will focus on (pastoral-) theological arguments.

I hope we can convince you to participate.

Best regards, Paul M. Zulehner and Tomas Halik

In addition to the three "open questions" that were addressed to the experts, the questionnaire also has three blocks of 21 "closed questions" about the official functions of the Pope, including background information on these functions. A secondary objective of this survey was to learn about the people who filled out the questionnaire, as well as about the large number of the rest of the supporters: i.e. the continent they live on, the country they live in, their gender, age, school education, profession, religion / belief, and church commitment. It was assumed, during the evaluation of the data, that a large proportion of the respondents would think similarly, but there would also be "typological" differences. We hoped that not only persons who support the Pope and his church course would take part in the survey, but also other persons, who might be sceptical or even hostile to his approach. As a result, the profiles of the so-called “Pope-friendly” and “Pope-sceptical” groups of respondents were developed and analysed.

Participants of the online survey

The answers of 5,258 persons were evaluated. The majority of respondents came from Europe (87%, N = 4575). The other continents were represented by small, but (within statistical limits) significant groups: Africa 22 persons, Asia 10, Australia 9, North America -21, Latin America 44. The origins of 577 persons was unknown.

Respondents from Europe were mainly from German-speaking countries (Germany 2175, Austria 1597 and Switzerland 259).

Women (46%) and men (54%) were well represented in the survey. But in different countries the male/female ratios were different. Among the participants from some regions, there were more men than women: Asia (70%), Africa (64%) and Latin America (60%). But the group of participants from Australia had more women (56%).

The majority of respondents were between 50 and 80 years old: three-quarters of the European participants belonged to the age group of 50- to 79-year-olds. More young respondents came from Africa. And those who were over 80 years old came mostly from North America. The majority of the survey respondents were, probably, from the so-called “Council generation”.

As expected, the majority of the online survey respondents were people with a uiversity level education. Indeed, one had to be able to connect to the internet and answer the online questionnaire. With the exception of the respondents from Africa, a majority had a university degree. These are people who, due to their profession and education, are used to engaging in analysis and reflection. Therefore, opinions expressed in the survey have special importance because of the respondents’ high level of education.

The higher average age of the respondents indicates that many of them are already retired (46%); this proportion, however, differs in different continents. Overall, only 54% are active in their profession. This fact also reflects the high average age of the respondents. Corresponding to the level of education, the majority are civil servants or employees (58%). One in five (21%) is "unemployed", while many pensioners also fall into this category.

Three quarters (77%) of the respondents are Roman Catholics. A strong group (19%) come from the Orthodox Church. A small number of people indicated that they do not belong to any religious denomination (1%).

With regard to church involvement, respondents were well-mixed. The strongest category was volunteers (45%). There were also full-time church employees and officials, as well as nuns and monks, who were represented the numbers that made statistical evaluation possible.

Basic findings

At first, let us look at the issues which were asked in the “closed questions”. They are documented here together with the basic results.

The social situation of the Church

A first block of questions was dedicated to the social situation of the (Roman Catholic) Church. This issue has been demonstrated as important for Pope Francis. He has repeatedly pointed to the problem that the Church is much too focused in on itself.

„Some - go: approach the others, because a self-enclosed church is a dead church; a church that does not climb over its own fencing to seek, receive, and lead all to Christ is a church that betrays its mission and vocation.“¹⁰

“Let us go forth, then, let us go forth to offer everyone the life of Jesus Christ. Here I repeat for the entire Church what I have often said to the priests and laity of Buenos Aires: I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and which then ends by being caught up in a web of obsessions and procedures. If something should rightly disturb us and trouble our consciences, it is the fact that so many of our brothers and sisters are living without the strength, light and consolation born of friendship with Jesus Christ, without a community of faith to support them, without meaning and a goal in life. More than by fear of going astray, my hope is that we will be moved by the fear of remaining shut up within structures which give us a false sense of security, within rules which make us harsh judges, within habits which make us feel safe, while at our door people are starving and Jesus does not tire of saying to us: ‘Give them something to eat’ (Mk 6:37)” (EG 49).

Pope Francis attacks clericalism in the Church just as powerfully. In our survey, the issue of clericalism was presented in a special block of questions. We also asked whether Christianity is growing in the modern world. This is the case on most continents, but only Europe is it an exception; here, in Europe, there is a "crisis". And if a crisis is diagnosed: what are its sources?: Is it a crisis of faith or a crisis of the Church, or both?

A theological background to this block of questions is linked to the universal optimism of Salvation, which Pope Francis confessed and hopes for.¹¹

TABLE1: Questions on social situation of the Church

4+5

1

2

3

4

5

I sincerely hope that God will save everyone at the end of all times. [19]

85%

4%

3%

8%

16%

69%

Not the faith, but the Church is in deep crisis. [30]

67%

3%

8%

23%

34%

33%

The Church in our region is too concerned with itself. [4]

66%

3%

6%

25%

35%

31%

There is a deep crisis of faith in our country. [29]

50%

4%

14%

33%

30%

20%

There is no clericalism in our region. [5]

17%

28%

28%

27%

11%

6%

The Church will recover in the next ten years. [31]

13%

19%

35%

34%

10%

3%

Christianity is growing strongly in our region. [10]

4%

63%

25%

8%

1%

3%

4+5=AGREEMENT; 1 = totally disagree, 2 = do not agree, 3 = neither agree nor disagree, 4 = agree, 5 = completely agree

An overwhelming majority of respondents hope that God will save all people at the end of times. On the basis of these opinions, one could say that the universal optimism of salvation is the characteristic feature of the contemporary Roman Catholic Church.

But, as expected, the social situation of the Roman Catholic Church was crtically assessed. Two-thirds of respondents reported a deep crisis: the crisis of the Church and the crisis of faith. This has to do with the fact that the Church is too preoccupied with itself, which, according to Pope Francis, creates an unhealthy situation in the Church. Only a few survey participants anticipated a growth of Christianity in the next few years. Even fewer observe such growth in the present.

Clericalism, however, (unlike the Pope) was indicated as a problem only by a minority of the respondents.

Church and the modern world

Pope Francis is the first Pope who did not attend the Second Vatican Council. However, he intends to apply the Council decisions for the development of the Universal Catholic Church in a more effective way than before. In a sermon, he publicly complained about the stagnation in the implementation of the Council’s decisions under his predecessors. The following harsh words were said:

„The Council was a great work of the Holy Spirit. Remember Pope John: He seemed to be a good pastor, but he was obedient to the Holy Spirit and started this Council. But today, fifty years later, we must ask ourselves: did we do all what the Holy Spirit told us to do at the Council? Has the Council been felt in terms of continuity and growth of the Church? No, on the contrary: we celebrate this anniversary and it seems that we are building a memorial to the Council, but one that is not uncomfortable for us, that does not bother us. We do not want to change, and there are even voices that want to go back - not forward: this means to be stubborn, this is an attempt to tame the Holy Spirit. That's how you get foolish and lame hearts.“

„Holy Spirit annoys us, because he moves us … he makes us travel, he pushes the Church forward. And we are like Peter at the Transfiguration: ‘Oh, how wonderful it is for us to be here, all together!’ as long as it does not inconvenience us. We would like the Holy Spirit to doze off. We want to subdue the Holy Spirit. And that just will not work. For he is God and he is that wind that comes and goes, and you do not know from where. He is the strength of God; it is he who gives us consolation and strengthens us to continue to go forward. To go forward! And this is bothersome. Convenience is nicer.”¹²

Itwas precisely in this context of a renewed reception of the Council by Pope Francis that we wanted to learn how the survey participants viewed the relationship between the Church and the modern world. A central concern of the Council was the desire to improve these relationships. After a long, difficult and risky pregnancy, the Church was expected to be finally "born” in this modern age. Pope John XXIII wanted to open the windows of the fortified, highly defensive walls of the Church to the world. At the Council, which he called, this opening to the modern world was intensely debated. To this day, there are advocates and opponents of such an opening: Some complain about a "secularization of the church", about its adaptation to the “Zeitgeist”. Others, like Pope Francis, are trying to open the Church to the modern world step-by-step. Still, opening and aggiornamento should not lead to a secularisation of the Church, but rather should enable the Church’s prophetic voice to be heard in the world. Only this way can the Church exist, following Jesus, the Light of the World and the Salt of the Earth (Mt 5,13f.) The Church should be present "not of the world" but "in the world".

One of the aspects of this opening up of the Church is the encounter with other religions, including contemporary atheism.

TABLE 2: Questions on the relationship between the Church and the modern world / the Vatican Council II

4+5

1

2

3

4

5

The Church needs to open up to the world, to expose itself, to embrace it. [8]

87%

4%

3%

5%

21%

67%

I am dissatisfied with the actual post-conciliar development in the Church. [28]

61%

6%

11%

22%

31%

30%

The Church is not a political party, but it is partisan in politics. [12]

61%

5%

9%

25%

30%

31%

I am satisfied with the development prospects of the Second Vatican Council. [26]

45%

8%

16%

32%

28%

16%

The modern way of life offers a good chance for the Christian faith. [24]

44%

5%

14%

38%

28%

16%

The Church must be more distinct from the world. [27]

28%

16%

24%

32%

19%

9%

In our cooperation with other religions, and also with seekers and atheists, we are successful. [11]

18%

11%

27%

44%

15%

3%

If the Church opens to today's world, it is in danger of being secularised. [7]

8%

56%

26%

10%

4%

4%

4+5=AGREEMENT; 1 = totally disagree, 2 = do not agree, 3 = neither agree nor disagree, 4 = agree, 5 = completely agree

Most of the respondents belong to the group of church members who, supporting Pope Francis, wish to open the Roman Catholic Church to the modern world according to the Second Vatican Council. Forty-five percent share the development perspectives of the Council. The fact that the Church is in danger of becoming "secularized" was agreed by only a minority of 8%. However, almost two-thirds of respondents are dissatisfied with the de facto post-conciliar development, with the hoped-for opening to the modern world. Almost a half of the respondents are convinced that modern culture offers a good chance for the Christian faith to grow and develop. A courageous opening to the modern world also leads to cooperation with other religions, with seekers and atheists: only 18% believe that it has been happening so far.

The fact that such a majority argues for an opening up to the modern world does not necessarily mean that adaptation to the secularised world by the Church is being called for. A strong quarter of the survey participants advocates for a clearer separation of the Church from the world.

Synodality/Subsidiarity

What irritated Pope Francis as a chairperson of the Council of Latin American Bishops’ Conferences (CELAM) was the centrality of the Church, strictly controlled by the Roman authorities. He saw in this compulsion to uniformity as one of the reasons for the stagnation of the Catholic Church. A centrally run Church demands unity, and this contributes to the alienation of many cultures from the "one" Gospel and creates obstacles for the Church's mission in the world, namely to bring the Good News of the Gospel to all cultures.

Anyone who really wants to open the Universal Church to the contemporary world - with all its diverse cultures - cannot avoid a decentralization of the Church. In the Catholic Social Teaching, there is a special term for decentralization –“subsidiarity”. The Church is supporting decentralization processes in the modern world, but internally, it is very reluctant to practice this itself. Another theological term for this process is "synodality", i.e. the way (odos) to go together (syn). The Pope wishes that the Catholic Church would learn more from the experience of the Orthodox Churches, in which synodality has a long tradition.

“If we really believe in the abundantly free working of the Holy Spirit, we can learn so much from one another! It is not just about being better informed about others, but rather about reaping what the Spirit has sown in them, which is also meant to be a gift for us. To give but one example, in the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of episcopal collegiality and their experience of synodality.” (EG 246)

The principle of synodality presupposes that the Bishops’ Conferences, especially their continental organisations, would become more important.

Synodality is not a contradiction to the need for leadership in the Church. Both leadership and synodality can support each other through creative relationships - especially in a synodal Church. A synodal Church needs a strong leadership office, which could be provided through the official culture based on the principle of synodality. Then, leadership would no longer be monocratic, feudal, clerical and "hierarchical” in an authoritarian meaning of the word, but rather of sacred origin (hieros arché). It should bring the work of the Spirit to the advantage of the whole Church, while distinguishing the spirits (charismas) carefully and avoiding the clouding of minds by power and interests.

TABLE2: Questions on Synodality

4+5

1

2

3

4

5

The Catholic Church needs more subsidiarity. [14]

84%

2%

2%

12%

28%

56%

Despite the importance of the ministry, the Catholic Church needs more synodic participation. [6]

82%

3%

3%

12%

25%

57%

Bishops' Conferences and their continental organisations must be given more power of decision-making. [15]

75%

3%

5%

17%

31%

45%

If the Bishops' Conferences get more rights, this will threaten the unity of the Catholic Church. [23]

11%

42%

29%

18%

6%

4%

4+5=AGREEMENT; 1 = totally disagree, 2 = do not agree, 3 = neither agree nor disagree, 4 = agree, 5 = completely agree

An overwhelming majority of respondents (84%) advocates for more subsidiarity in the Catholic Church. They want more synodal responsibility – in spite of the continuing importance of the Church’s official leadership. The desired model can be described by the term "well-managed synodality". For the Universal Church, however, this means an increase in the importance of the Bishops’ Conferences and their continental organisations. Only a minority of respondents consider the upgrading of the importance of the Bishops’ Conferences as a threat to the unity of the Church (11%).

Amoris laetitia

Several questions were devoted to specific pastoral topics. In addition to the question of women and the commitment of the Pope to the world as a common house with his epochal Encyclical Laudato si, the thematic group of questions included, for instance, the issue of pastoral work in the area of marriage and family. In this context, the aspect of divorce and remarriage again emerges.

The questions about Amoris laetitia revolve around the more "controversial issues". By learning from the Orthodox Churches and through meticulous adherence to the instructions of Jesus, the Catholic Church can find a way to integrate believers , into the full sacramental life of ecclesial communion in accordance with the principle of "oikonomia" devoting special attention to each individual case. However, the conscience of the affected persons is irreplaceable. Therefore, these controversial issues are about a sensitive relationship between justice and mercy and about possible limits of forgiveness in the Church.

TABLE3: Questions on pastoral topics (Women, Ecology, Marriage and Family)

4+5

1

2

3

4

5

I consider it theologically justified that divorcees who remarry in individual cases can take the communion. [21]

96%

2%

1%

2%

11%

85%

Whoever God forgives in his mercy, the Church must forgive without any ifs and buts. [22]

94%

2%

1%

3%

12%

82%

The role of women in the Catholic Church should be upgraded, including access to the diaconate. [13]

91%

3%

2%

4%

10%

81%

One can support the consciences of people, but not replace it. [17]

91%

2%

1%

6%

20%

72%

It is correct that the Catholic Church at the family synod has adopted from the Orthodox tradition the pastoral principles of “Akribia” (strict faithfulness to the commandment) and “Oikonomia” (consideration of the individual case). [9]

49%

6%

10%

35%

23%

26%

Justice cannot be given up in favour of mercy. [18]

40%

12%

19%

28%

18%

22%

The Encyclical of Pope Francis on the environment (Laudato si) has led to a sustained change in my way of life. [20]

32%

9%

15%

44%

23%

9%

4+5=AGREEMENT; 1 = totally disagree, 2 = do not agree, 3 = neither agree nor disagree, 4 = agree, 5 = completely agree

Amoris laetitia received the widest approval among the respondents. They fully supported that the Church should search for solutions on an individual basis, case-by-case, with regard to the access of divorced and re-married persons to communion. It is clear that respondents want the Church to be able to forgive without any ifs and buts, whomever God forgives in His mercy. However, the position of many well-intentioned opponents of the Pope is that God may indeed forgive, but the Church may not be in a position to do so. This position was perceived with widespread incomprehension. By applying a case-by-case approach to this problem, one can experience joy by seeing a development of human conscience in each specific situation.

Half of the respondents answered the question of adoption of the Orthodox pastoral principles of “Akribia” and “Oikonomia” affirmatively. Possibly, the items should have been more clearly formulated. It is important to draw attention to how the respondents answered the item about the interplay of justice and mercy. The result seems to signal that the two should not be seen as two polarities acting against each other. The fear that justice can be sacrificed to a kind of cheap mercy - which the Pope does not want - is reflected in the answers.

One third of the respondents noticed a sustainable change in one's own lifestyle as influenced by the Pope's environmental Encyclical. It seems that more positive answers to this question might be possible.

Future of parishes

The future of traditional parishes is an issue that is being currently heavily discussed in some regions of the Universal Church. To cope with a shortage of priests, a declining number of church members and insufficient finances, many dioceses have decided to form larger pastoral areas - sometimes called "new parishes" - with many "parishes" (without priests, in the hands of lay people) included.

The Pope is very attached to parishes. As the Archbishop of Buenos Aires, he strongly relied on pastoral experience. Under Pope John Paul II, and in considerable tension with the Archbishop of Milan, Carlo M. Martini, an assumption began to spread in the Church and was incorporated into the Vatican's pastoral policy that the future of the Church should no longer belong to parishes, but to new spiritual movements. The Pope took a clear position on this development in the Evangelii gaudium. The future of the (evolving) parishes is not up for debate. He does not simply recognise the importance of church communities and other institutions for the development of the Church and its activities - he regards a parish as a core structure of the Church:

28. The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community. While certainly not the only institution which evangelises, if the parish proves capable of self-renewal and constant adaptivity, it continues to be “the Church living in the midst of the homes of her sons and daughters”. This presumes that it really is in contact with the homes and the lives of its people, and does not become a useless structure out of touch with people or a self-absorbed group made up of a chosen few. The parish is the presence of the Church in a given territory, an environment for hearing God’s word, for growth in the Christian life, for dialogue, proclamation, charitable outreach, worship and celebration. In all its activities the parish encourages and trains its members to be evangelisers. It is a community of communities, a sanctuary where the thirsty come to drink in the midst of their journey, and a centre of constant missionary outreach. We must admit, though, that the call to review and renew our parishes has not yet sufficed to bring them nearer to people, to make them environments of living communion and participation, and to make them completely mission-oriented.

29. Other Church institutions, basic communities and small communities, movements, and forms of association are a source of enrichment for the Church, raised up by the Spirit for evangelising different areas and sectors. Frequently they bring a new evangelising fervour and a new capacity for dialogue with the world whereby the Church is renewed. But it will prove beneficial for them not to lose contact with the rich reality of the local parish and to participate readily in the overall pastoral activity of the particular Church. This kind of integration will prevent them from concentrating only on part of the Gospel or the Church, or becoming nomads without root”. (EG 28f.)

TABLE4: Questions on parishes

4+5

1

2

3

4

5

The parishes will continue to have great importance in the life of the Church. [16]

84%

2%

4%

10%

23%

61%

The Church today is very much alive in many parishes. [25]

30%

6%

22%

42%

22%

8%

4+5=AGREEMENT; 1 = totally disagree, 2 = do not agree, 3 = neither agree nor disagree, 4 = agree, 5 = completely agree

An overwhelming majority of respondents, similarly to Pope Francis, do not think that parishes are going to discontinue their existence in the Church. On the other hand, parishes are not very lively currently: barely a third of respondents thinks that the Church is very much alive in many parishes today.

Pope Sceptical and Pope Friendly

The basic data shows that a vast majority of respondents support Pope Francis and his pastoral course. In agreement with him, they support an "aggiornamento" (assertion, development and inculturation) of the Church in the modern world. They support the Pope in his attempts to develop the Church’s pastoral culture under the concept of mercy, which manifests itself particularly in the area of divorce and remarriage. In order to foster the dynamics of reform, many advocate a wisely conducted decentralization of the Universal Catholic Church under the concept of subsidiarity. The idea to strengthen the decision-making power of the continental organisations of Bishops’ Conferences and the local churches was widely supported.

These are the opinions expressed by the majority of respondents. But there is also a minority of respondents who disagree. The survey results show a polarization of opinions among the church members in terms of their assessment of Pope Francis and His church course.

Based on a large number of responses, it is possible to statistically analyse two opposite types of opinions – two “polar opposites” – and present their profiles.¹³ These opposite types will illustrate the content of the current political struggle in the Church. The labels "modern" and "anti-modern" are used as short descriptions of these polarities.¹⁴ It is also possible to refer to them as "Pope-friendly" and "Pope-sceptical".¹⁵

TABLE5: Profiles of the Pope-Sceptical (Anti Modern) and the Pope-Friendly (Modern)

Pope-sceptical

Pope-friendly

Difference

The Church needs to open up to the world, to expose itself, to embrace it. [7]

58%

3%

55%

Christianity is growing strongly in our region. [10]

55%

1%

54%

If the Bishops' Conferences get more rights, this will threaten the unity of the Catholic Church. [23]

61%

8%

53%

There is no clericalism in our region. [5]

46%

11%

35%

The Church will recover in the next ten years. [31]

31%

2%

29%

The Church must differentiate itself more from the world. [27]

41%

21%

20%

In our cooperation with other religions, and also with seekers and atheists, we are successful. [11]

28%

8%

20%

The Church today is very much alive in many parishes. [25]

29%

11%

18%

I am satisfied with the development prospects of the Second Vatican Council. [26]

21%

12%

9%

The Encyclical of Pope Francis on the environment (Laudato si) has led to a sustained change in my way of life. [20]

28%

24%

4%

The modern way of life offers a good chance for the Christian faith. [24]

27%

34%

-7%

Justice cannot be given up in favour of mercy. [18]

27%

37%

-10%

It is correct that the Catholic Church at the family synod adopted from the Orthodox tradition the pastoral principles of “Akribia” (strict faithfulness to the commandment) and “Oikonomia” (consideration of the individual case). [9]

16%

32%

-16%

There is a deep crisis of faith in our country. [29]

44%

61%

-17%

The Church is not a political party, but it is partisan in politics. [12]

26%

55%

-29%

The Church in our region is too concerned with itself. [4]

28%

80%

-52%

I sincerely hope that God will save everyone at the end of times. [19]

25%

79%

-54%

I am dissatisfied with the actual post-conciliar development in the Church. [28]

33%

88%

-55%

Not the faith, but the Church is in deep crisis. [30]

23%

79%

-56%

The parishes will continue to have great importance in the life of the Church.[16]

18%

82%

-64%

Bishops' Conferences and their continental organisations must be given more power of decision-making. [15]

9%

76%

-67%

Despite the importance of the ministry, the Catholic Church needs more synodal participation. [6]

19%

87%

-68%

One can support the conscience of people, but not replace it. [17]

16%

91%

-75%

The Church needs to open up to the world, to expose itself, to embrace it. [8]

14%

95%

-81%

The Catholic Church needs more subsidiarity. [14]

2%

88%

-86%

Whoever God forgives in his mercy, the Church must forgive without any ifs and buts. [22]

11%

97%

-86%

The role of women in the Catholic Church should be upgraded, including access to the diaconate. [13]

8%

97%

-89%

I consider it theologically justified that divorcees who remarry in individual cases can take the communion. [21]

8%

99%

-91%

Below is a list of attitudes characteristic of the Pope-friendly respondents, ordered by the measure of difference with the Pope-sceptical:¹⁶

The Pope-friendly respondents are almost completely in favor of subsidiarity and, as a consequence, in favor of enhancing the value of decisions made at the Bishops' Conferences and continental organizations.

By a large majority, they support the Pope for His (in their opinion) theologically well-founded development of the pastoral approach to divorce and remarriage.

Regarding the issue of women (Diaconate) they demand more openness.

They think that the current crisis is more the crisis of the Church than that of faith. This crisis is caused by too much focus of the Church on itself.

They think that parishes have a good future in the Church.

The profile of the Pope-sceptical is reversed:¹⁷

They want the central role of the Vatican and, thus, the role of the Pope in the Roman Catholic Church, to remain unchanged. Clearly, this continuity serves for them as a guarantee for the unity of the Universal Church, which is threatened by growing cultural differences. Decentralisation, in their view, would lead to conflicting developments in some regions of the Universal Church, which might result in their separation or alienation from the rest of the Church. As a consequence, the unity of the Church would be in danger.

The Pope-sceptics are also worried about the opening of the Church to the world and its various cultures, which, in their opinion, will lead to secularization of the Church. For that reason, they also reject the pastoral development in the area of divorce and remarriage.

The Pope-sceptical respondents can be characterised as anti-modern. This is particularly evident in their opinions regarding the issue of women: for example, even female respondents among them reject the "admission" of women into the Diaconate.

What awaits you in this book

Sources

This book on the ProPopeFrancis Action is based on two large data pools which were used for the pastoral-theological analysis:

One pool consists of 150 essays written by professionals from an informal intercontinental network.¹⁸ Their texts will henceforth be referred to as "expert opinions".

The other pool contains the data from the online survey, which started as part of the Action. Most of the materials are the answers of more than 5200 people to three open questions.¹⁹ In addition, there are answers to the "closed questions” presented in the previous section.

These diverse materials and topics will be discussed in this book in a united, interwoven,form, interwoven.

A way towards a compact synthesis

In order to gain a reliable overview of these rich data, at first, the essays of 150 experts from all over the world were examined. The main topics of the authors’ concern were identified. However, not all topics and not all data of the online survey were planned to be reflected in this book.

The considerations of three professionals - a natural scientist, a politician, and a political scientist - present a first general overview of these central topics:

From the point of view of Anselm Eder, a natural scientist, the most important challenges of our time are "ecological development, economic development and military development". He fears that the current situation would result in an "impending victory of greed over the long-term collective survival”.

An experienced politician Alois Glück, a long-time President of the Bavarian Landtags (parliament) and the Central Committee of German Catholics, outlines the global changes that he has observed during the years 2008-2018. He focuses mostly on Europe, but not exclusively. His key words are: the collapse of communism, refugees and migrants, political-ideological conflicts and cultural-value conflicts, as well as digital communication. Fears, according to him, increasingly turn into a formative political force.

A renowned political scientist from Munich, Werner Weidenfeld, thinks that one of the central challenges (in Western cultures) is the ebbing of the pool of sources for knowledge orientation knowledge. During its earlier history, the Church offered society various sources for orientation such as the "public representation of the transcendence ". However, "in the modern age, these cultural conditions are no longer available". Social organisations have become more complex, living environments are pluralised, and the provision of social benefits are anonymised. Traditional knowledge is, largely, in a state of decay. Human societies without orientation, according to the political scientist, are societies in great need.

Ranking

As a next step, an IT-based in-depth analysis of this rich data pool was made. The analysis enabled us to add more topics (challenges) to those mentioned above.²⁰ The topics (discussed in the text) were ranked as follows:

First of all, the reflections of many authors (as suggested by Weidenfeld) revolving around the religious dimension of cultures: faith, religion, ecumenism, and interreligious dialogue.²¹

Then, there was a range of topics related to marriage, family(s), children, school, and elderly people (care).

Challenges related to peace / war / terror, justice / poverty and the preservation of Creation / ecology were mentioned among the most important global challenges. These topics were discussed by the Christian churches in Europe during several ecumenical meetings. Anselm Eder mentions three of these topics.

Great importance was assigned to the challenge of digitisation. Authors from different continents approach this topic from different perspectives.

The challenge of refugees / migration is closely connected to and interwoven with other topics.

The topic of ‘women’ was given great importance, among other important challenges. It ranks immediately after the socio-religious “word field”.

The fact that many of these challenges have already drawn the attention of Pope Francis proves the sensitivity of His course. He has made profound statements on some of these topics, for instance, in the area of ​​family life (in Amoris laetitia: on marriage, family, parents/children/youth/school, elderly people) and on economic or ecological issues (in Evangelii Gaudium and Laudato si).

PICTURE1: Wordcloud of Challenges

Scope

An analysis of the expert opinions from all over the world not only resulted in a weighted ranking of challenges. It also turned out to be that these diverse challenges have a different "spatial scope":

Some challenges can be considered global. These include peace, ecology, digitization and problems related to work, migration/refugees, changes in the sphere of religion(s), as well as marriage and family.

Other challenges, however, seem to be continental or "localised". Statements about these challenges were made mostly by authors from three large geographical zones: Asia (India, Taiwan), Latin America, and Europe with North America (USA, Canada). Authors from Eastern and Western Europe have somewhat different perspectives.²²

In various continents, some topics are more popular than others, but not exclusively. Attention is always directed towards other topics as well:

In Latin America, the main focus is on social issues. The texts revolve around poverty, injustice and questions about the causes of poverty and injustice in the rulingeconomic system.

A different emphasis is made in the texts from Asia: here the main focus is on culture. The interreligious dialogue with Hinduism, Buddhism, and Confucianism is the center of attention.

The texts from Europe often have a "spiritual focus" with "ecclesiastical overtones" when they aim to discuss the development of the Church within a broader spiritual horizon. Many authors expressed their desire for the Church to have a dialogue with the Enlightenment in two perspectives:
* The first perspective is centered on the question of the proclamation of the Gospel and theology as well as their language, namely, how the old message can be transmitted to the modern audience, and how a modern audience, in turn, can shape the message of the Church according to their interpretation of the world, their experiences and ways of living.
* The second perspective revolves around issues of human rights and the Church's commitment to them, both in the World House and in one’s own house. It is important to overcome discrimination. At the top of all these issues is the issue of women. It also includes a broad range of questions of sexuality and its variations, such as homosexuality and the celibacy of Roman Catholic priests.

All these topics also appear in the contributions of the online survey respondents. These contributions are structured thematically based on the contents of the expert opinions submitted from all over the world.

Prelude

The following analyses are preceded by brief reflections on two expressions used by the Pope, and on the meaning of the metaphor "signs of the times".

• The first expression characterises the image of the Church as "Mother and Shepherdess", in which the Pope refers to his dream about the Church.

• The second expression is related to the respondents’ statements about the personality and purpose of the Pope. We collected the statements with Pope Francis’ 'Statement to the Italian Bishops' Conference in mind: "We are not living in an era of change but change of era". The Pope is the protagonist of this new era, according to Eugenio Scalfari’s final sentence in an interview with Pope Francis: The third part of the Interview of 3.10.2013 ends with the "Prophecy": "This is Pope Francis. If the Church becomes like him and becomes what he wants it to be, it will be an epochal change."²³

• The third keyword on which thoughtful comments were submitted is a term that is very close to the Pope - "Signs of the Times". Pope John XXIII and the Second Vatican Council convened by him are closely associated with it. Jesus pointed out to the "messianic blindness" of the religious leaders of his people with the following words: “He also said to the crowds, ‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens. And when you see the south wind blowing, you say, “There will be scorching heat”; and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time? And why do you not judge for yourselves what is right?” (Luke 12: 54-57)

„Mother and Shepherdess”

Not all authors liked the words of Pope Francis about his dream of a "church as mother and

shepherdess". Some considered it an "unfortunate concept" (Paul Wess). The "bishop-centered" were saying that the "collegial cooperation of bishops with priests or laity" is not going to happen. But does the Pope really mean a "motherly pastoral care, especially of the bishops for their children or herd"? Or even more "for the world, especially for the needy and the poor?" – asks the pastoral theologian from Innsbruck, Paul Wess.

When a former Bishop of Evangelical Church Herwig Sturm from Austria was asked if he would like to write a testimonial for ProPopeFrancis, he said thoughtfully that this was not his Evangelical image of the Church. But, of course, evangelical Christians in some regions know a profession called Pastor. Or, another example from the Reformation Church: The "Synod of the Evangelical Reformed Church" in Germany put a picture of a herd with her shepherdess on the title page of a reform paper. Thus, in some evangelical circles, the expression "mother and shepherdess" is understood as “the people of the church”, i.e. “the herd" itself, rather than “the leadership”. Similarly, according to Daniel Stosiek from São Paulo: We ourselves have to be "a church, mother and shepherdess". But does not the Pope think so anyway? He does not say that he is a mother and shepherd himself, but he applies that statement to the entire church and all its baptized members, women and men, including those who serve in the church.

Nevertheless, Herbert Köck may be correct by saying: "Metaphors easily lead to infantilise those who are 'mothered' and 'hosted', to keep them immature ('children' and 'sheep'); and they can easily turn into hidden power structures. The Austrian theologian and journalist Peter Pawlowsky expresses similar concerns. Is there a danger, he asks, that talk of a "church as mother and shepherdess" might solidify the "ecclesiastical two-class society in a friendly way"?

It is unlikely that Pope Francis meant the "infantilisation of the church people". Rather, his metaphor intended to show his different pastoral style, a renewed pastoral culture.²⁴As part of this new pastoral style, noone rises self-righteously above the people, no one judges people mercilessly and legalistically, no one throws "laws like boulders" on the people, and no one pushes people out instead of supporting them. This new pastoral culture is no longer moralising, but healing. Therefore, the church, according to the strong vision of the Pope, should not lead people into the courtroom, but to a field hospital. He is not a legalistic ideologist, but a shepherd willing to help in each specific case. A statement made by the Pope was quoted in the texts of experts several times (Edmund Arens, Manfred Belok, Klaus Lüdicke, Marian J. Prachár). In this statement, the Pope makes clear, which pastoral style he does not want. This text is from Amoris laetitia (305). It addresses the issue of "marriages of Catholics" that are inconsistent with canon law. According to the Pope:

„For this reason, a pastor cannot feel that it is enough simply to apply moral laws to those living in “irregular” situations, as if they were stones to throw at people’s lives. This would bespeak the closed heart of one used to hiding behind the Church’s teachings, “sitting on the chair of Moses and judging at times with superiority and superficiality difficult cases and wounded families”. Along these same lines, the International Theological Commission has noted that “natural law could not be presented as an already established set of rules that impose themselves a priori on the moral subject; rather, it is a source of objective inspiration for the deeply personal process of making decisions”. Because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end.”

In other texts of our respondents, the vision of a "church as mother and shepherdess" is perceived as unquestionably positive. Ruth Zenkert and P. Georg Sporschill SJ have dedicated themselves for decades to street children, first in Romania, now in Moldova. In their essay, they tell stories of children living in precarious life situations, on the edge of life. They do exactly what Francis expects from the "motherly church". Their experiences are summarized in the form of "Seven Questions that the Good Shepherdess Hears".

Wolfgang Oberndorfer also has no problems with the Pope's vision of a "church as mother and shepherdess". He teaches science at the Technical University of Vienna. His reflection on the Church in the contemporary world allows him to formulate a few guiding principles of a concrete "motherly pastoral" culture:

"A mother would ask someone else to help her with her children, if she is no longer able to do it herself (Diaconate for women, networking with non-members, such as refugee work).

If necessary, a mother would ask the father of her child to help her, and then she might be very surprised, if (and how) he would be able to do so.

If necessary, a mother would ask her older children to look after their little siblings.

A mother would not talk to her children in metaphors.

A good mother would never cane her children."

The writing of Pavel Mikluscak is similarly concrete. He is a Slovak; he comes from a country that has difficulty in accepting refugees, especially those belonging to the Islamic faith. He emphasises that “the church as mother and shepherdess stands for help to the refugees." Karin Heller, from the USA, turns the Pope’s vision of church politics in the direction that concerns her the most: "If mother and shepherdess: then women as equal partners." The topic of women in the Church repeatedly appears in the texts.

It is clear that, even among Pope-friendly respondents, there is widespread scepticism of the Pope's vision of a "church as mother and shepherdess". Scepticism goes along with support. Sometimes those who have been calling for church reforms in recent decades tend to become sceptical (Peter Pawlowski, Herbert Kohlmaier). Othmar Förster, a professor at the Medical University of Vienna, also sees "great hopes and tough progress".

I

Herbert Köck attempts to explain why, in his view, there have hardly been any tangible reforms by Pope Francis: He points to a "fear of splitting," but adds that such fear has existed for a long time. He considers it as irrational to hope that "a future Pope cannot regress after Francis". However, if another Pope, after Pope Francis, would be willing to stop Pope Francis’ reforms, it is inevitable that a "parallel church" will emerge within the Catholic Church. Attempts to do this exist "today in the form of believers who refuse to orient their personal life on scientific and sociological reasoning, nor on the theologically outdated guidelines of Rome - the so-called catechism of the Catholic Church. They also question the contemporary forms of worship, especially the celebration of the Eucharist."

Two contributions by Markus Büning differ significantly from these sceptical opinions. Markus Büning is a theologian and author from Nottuln, Germany. He is, if one wants to characterise him in a nutshell, a "self-confessed conservative". He cares about the traditions of his Church. He has great respect for the predecessors of Pope Francis, namely the Popes John Paul II and Benedict XVI. At the same time, he speaks in favor of the current Pope. Therefore, he must defend himself against fierce criticism in his network. But that does not change his sympathy for Pope Francis. Moreover, he appeals to his fellow-believers: "Say ‘No’ to war among us!" In particular, he is inspired by Amoris laetitia. For in this Encyclical the Pope presents himself as nothing less than "an evangelical pastoral for people in difficult life situations". "I thank God for giving us a Pope who reminds us about the dangers of becoming spiritually disarmed."

The contribution of Markus Büning confirms the presumption of Antonio Spadaro SJ that it is impossible to classify the Pope as either right or left. Rather, he is a shepherd, not an ideologist. Markus Büning refers to Stefan Oster, the Bishop of Passau, to help strengthen his opinion: "Even the so-called conservatives are often not fruitful. They often insist on dogma and liturgy, but among them a true service to others is rare." Markus Büning expresses his hope for Pope Francis in the following words:

„Let us hope that any fundamentalism will be overcome in Christianity. In the Enlightenment and in the corresponding discovery of human rights and freedoms, I also recognize the pain of the Holy Spirit, who is constantly trying to take people to the depths of wisdom. God is really a God of history. the hope remains that Islam, will also pass through a phase of Englightenment and become a religion that in its entirety once and for all will renounce fundamentalism and all the violent variants of religious existence. If so, the phenomenon of religion would regain more of its power of persuasion in the eyes of all people.”

Not an era of change, but change of an era

Our survey counts among its experts church historians and Vaticanists who dared assign Pope Francis an historical place already during his lifetime. Pope Francis was viewed as a Pope acting in the midst of a profound change of an historical era.

Pablo Argaráte traces the path from Jorge Bergoglio to the Papal Ministry. He tries to understand the Pope himself, and the developments initiated by him, as those that move the hearts and minds of contemporary people. The Church is throwing Pope Francis into a deep crisis. Even as a Cardinal in the Conclave he reflected on two different images of the Church: "There are two church images” he writes, “the one is of the church proclaiming the Gospel, which goes outside of its own boundaries ... and the other is a secular church, which lives in itself, of itself and for itself."

A personal devotion of Jorge Bergolio to the poor can be placed somewhere between these two church images. It is a place of encounter with God, a place for theological learning, a place for changing pastoral culture. This all makes Pope Francis say: "Come vorrei una Chiesa povera e per i poveri!” The Pope uses a series of (now familiar) positive and negative church images, in the context of which his vision of a church as a mother and shepherdess becomes apparent. These are: field hospital, customs station, no torture chamber, "smell of the sheep", no "spiritual Alzheimer’s". He offers the medicine of divine mercy not only to the Church, but rather, and more so, to the threatened world. Francis is a world pastor, more than the head of a Universal Church.

The explanations given by church historian Josef Gelmi von Brixen are similarly enlightening. Francis continues the work started by John XXIII and by the Council that he convened. He wants to have a church that heals the wounds that people inflict on themselves, to each other, through divorce for example, and to the countless people of the world who are made poor and kept poor, and, last but not least, to nature (ecology):

„The church is called to go beyond its own boundaries, to the periphery. Not only to the geographical periphery, but to the limits of human existence: to the mystery of sin, pain, injustice, ignorance, lack of religious experience, lack of thought, and all kinds of suffering.”²⁵

The authors summarise the historical results after five years of the Papal Ministry in few words: the Pope is a "gift from God for the present" (Edmund Arens), a "political pontiff", "pastorally impregnated", the "protagonist of a communicative church". "Pope Francis not only acts as the pontifical head of a global religious community, which is open to all, but also he embodies, as his papal protagonist, a dented, unfinished, outgoing, solidarity-oriented and healing, communicative, integrating and inclusive church." (Josef Gelmi)

Daniel Pastirčak, who is a Slovak poet, writer and essayist, and also an evangelical pastor, writes: "I began to call him ‘my first Pope’.” For Daniel Pastirčak, Francis is a true pontiff, a typical bridge-builder:" He is neither liberal, nor conservative; he bridges the gap, firmly anchored on both sdes of this regrettable gap.” He works similarly in a divided „world" for which a reconciling dialogue is absolutely vital: "For progressives, even moderate conservatives are often nothing more than a mere bunch of fascists; while for conservatives, progressives are simply libertarians and neo-Marxists. In such a situation, nothing is more necessary than a new culture of dialogue, new respect for the opponent, and a new ground for negotiation."

For Georg Lang-Wojtasik, Professor of Education and Pedagogy of Difference at the Weingarten University of Education in Germany, Pope Francis has become a "hopeful cosmopolitan teacher". Lang-Wojtasik shares the Pope's vision that the world does not have much time left to solve its major environmental, economic and ideological problems. It is no longer possible for us to live in the world in such a way that we simply "make ourselves comfortable in a 'globalization of indifference' (Francis, LS 52)."

Signs of the time

The Second Vatican Council wished the Church would have an open, benevolent and prophetic vision of the contemporary world. That is part of its basic constitution – its "pastoral constitution". Therefore, the first question that the experts were asked, referred to this wish of the Council. The challenges should be reflected from the perspective of conciliar logic.

Just as the Pope's image of the "church as mother and shepherdess" has been criticised by some theologians, the concept "signs of the times" was also adressed from various points of view. Its history goes back to the biblical documents. Jesus was irritated that the religious experts of his time were able to read the "weather signs" but were not able to perseive the "time signs" (Luke 12: 54-57). They did not realise, that Jesus himself was the most important sign given by God to the people of Israel and, thus, to the whole world. John XXIII, already before the Council in Pacem in Terris (1963), named the following signs of the time: peoples' desire for freedom, workers‘ movements, and the new role of women, to which Eva-Maria Faber refers in her contribution. The recognition of the signs of the time then became a fundamental request of the Council. The term was very popular at that time.

It seems that the term has gradually lost its content and power. Therefore, as Richard Hartmann, pastoral theologian from Fulda (Germany) noted: "I use the term 'signs of the time' very carefully. It makes it tempting to sacralize certain perceptions and make them irrefutable. It is difficult to reject them. There are no objective criteria. They are nothing but evaluations of certain processes that need to be communicated, explained. It seems to me more appropriate to use the term 'sign of the times' to refer to social moods and tendencies, and thus to designate a direction without assigning to it any ultimate certainty."

A social ethicist from Munich, Markus Vogt, alsopays special attention to the exploration of this term, probably also to preserve it and, if necessary, to define the theological unassailability."What are 'signs of the times'?" He asks directly and continues:

„A theology of 'signs of the time' perceives the present time as the time of God’s call: it addresses the challenges and upheavals of a particular historical situation, in order to reveal the hidden presence of God, who revealed himself as a part of this time, and can be newly disclosed, discovered and searched for. Faith, then, is interpretatio temporis: interpretation of existence, not merely a reference to traditional truth, but a new development, a liberating answer to biographical and historical experiences. Faith comes alive and acquires a witnessing character through listening to people's experiences, their interpretations of the signs of the time, and participating in their search for answers."

Markus Vogt also refers to the biblical origin of the term. He emphasises that signs of the time are "phenomena that shape a specific historical era through their universality, intensity or frequency". They "concern themselves with essential questions of human existence through which the needs and desires of a particular time became clearly expressed". The hermeneutic key to a contemporary theology of signs of the time is the concept "option for the poor" - "one of the most important and even deliberately forgotten concept of the Council". It is precisely this deep understanding of the term that is very important to Pope Francis.

Subsidiarity – Continentalisation of the Global Church

In the previous remarks it has been pointed out several times that the participants of the ProPopeFrancis action strongly wish to make the Catholic Church (also named as the "global Church") more vital through the implementation of the principle of subsidiarity. The concept of “subsidiarity” plays a key role in the online survey as well as in the experts' comments. The experts unanimously demand that the Church should take subsidiarity more seriously, expand it structurally and safeguard it under the canon law. Subsidiarity is the attitude "that secures the freedom of the lower level against the interference from the higher level". (Nikolaus Knoepfer)

Below we present the diverse responses expressed by the experts and participants of the online survey. The expert opinions and contributions from the online survey will be analysed together and viewed as interwoven with each other.

Poorly represented

As we can see in the expert reports, there is a general disappointment with the fact that the principle of subsidiarity is poorly represented in the Church: "The principle of subsidiarity has been developed in the Catholic Social Doctrine, and even became the guiding principle of the European Union, but it is ignored by the Church" (Heribert Köck). Renold Blank also regrets that "it is difficult for some people to accept this concept as 'Sensus fidei' with its practical consequences."

Strong desire for more subsidiarity

Some authors try to counteract this negative finding through a form of an advisory capacity. Some others have dealt with the implementation of subsidiarity in the life of the Church, such as Herbert Denicoló or Josef Eckl Hermann / Michael Hauber. Theologically speaking, the Church cannot avoid subsidiarity. Because "the Church is both the mysterious body of Christ and a human organization (both are neither separated, nor mixed with each other), and therefore, in a certain sense, the principles of the Church's Social Doctrine function independently within their own spheres, i.e. the principles of Solidarity, Subsidiarity, and Personality."²⁶ (Adrian Loretan-Saladin) The Latin American expert, Pedro Piza also points to the creative tension between unity and diversity inherent in the principle of subsidiarity: “What should be highlighted in the writings of Saint Irenaeus is his willingness both to defend the unicity of the Gospel preached in the whole world and to reaffirm (as Saint Polycarp once did before him²⁷) the right inherent to the local Churches to maintain their own pastoral practices.”

The appeal to implement the principle of subsidiarity of the Catholic Social Teaching in church life is also strong among the participants of the online study.²⁸ This means to "implement the Catholic social teaching (solidarity, subsidiarity, personality) in the Church". (Man, 1939) One interviewee is very specific: "She [the church] has to change thoroughly. Its attitude to women, to synodal and subsidiary structures is no longer of this world. It has to be theologically updated once more. It has to choose bishops from below and they should be confirmed from above; communities of appropriate size should elect their representatives (who should be then confirmed by the Bishop). "(Man, 1943).

Subsidiarity and synodality are referred to by many online respondents as "well-known homework" of the Church (Man, 1968) (Man, 1936, 1956, 1970, 1939, 1943, 1956, 1958, 1944, 1949, 1952, Frau, 1951, 1948) "We urgently need a synodical church "(Man, 1927) and we must “find a synodal way" (Man, 1965).

Aspects of terminology

The terms subsidiarity and synodality are often used together, interchangeably, as the terms that have the same meaning. Some writers also add to these notions the secular-political concept "democratic" to express their desire for a reorganisation of the decision-making process in the church. Thus, one respondent demands "democratic - synodal and transparent decision-making in all ecclesiastical questions" (Man, 1945) and another writes: "The synodal principle (democracy!) must prevail in the church, otherwise it will no longer be taken seriously" (Man, 1955). The reform of the church constitution is also linked to the idea of ​​dialogue: "A new paradigm for the church, in dialogue ad extra and ad intra (a synodal church)" (Man, 1947). Regardless of the terminology used, one participant – along with probably the majority of those who have taken up this topic - is concerned with a "democratization including the separation of powers and co-determination" and the author of that text also adds – probably because of some negative experiences – a quick verbal expression: "real, not just synodal!" (Woman, 1966).

It should also be mentioned that subsidiarity has a beneficial financial significance which is often overlooked: "We have to relieve ourselves of the superfluous, that is: structural adjustment, economizing on the upper level, subsidiarity principle ... a questionable, transparent church" (Man, 1950).

Decentralisation

If the church respects subsidiarity and synodality, then the inherited disadvantages and abuses will be reduced. It would be beneficial for the Church to have "less centralism and more subsidiarity and solidarity" (NN). It must be applied as a principle: "As little centralism as absolutely necessary, as much subsidiarity as possible!" (Man, 1954). One interviewee succinctly demands: "Decentralization of the Church / Synodal Structures" (Man, 1943).

The idea of decentralisation could come true if "decisions in the church are no longer made autocratically but synodally" (Man, 1941). It is necessary "to establish synodal structures in which lay people can co-decide" (Man, 1932) - this is also an important step for the participation of women in decision-making processes, because the administrative structures of the Church that are responsible for the ordination of priests are currently occupied by men: ”To create synodal (democratic) structures, open for women.“ (Man, 1956). A "radical structural reform based on subsidiarity and openness to external values and opinions(Man, 1942) occurs as a result of synodisation. The respondents are hoping for "a synodal church, inverted pyramid, voices of laity and women in particular to be heard in teaching and in governance" (Man, 1947). Such "synodal - non-hierarchical-monarchical - development" will lead to the "involvement of many believers in the decision-making process" (Man, 1945). In addition to that, a "co-determination of all believers" (Man, 1963) is considered possible.

It is also emphasized in the expert reports that a prudent decentralisation of the Roman Catholic Universal Church is indispensable and can be carried out without fear. The main argument for the centralisation of the church during the last centuries was probably the almost panic-driven concern about the unity of the universal Church, about the cohesion of the Church in diverse cultures. It was about unity secured through uniformity. Therefore, important decisions were centralised. They were made in Rome and from there reached the remotest corners of the Universal Church.

Subsidiarity will be possible if there is less fear of a loss of unity. In this regard, Pope Francis is less fearful than his predecessors, because he believes in the works of the Spirit of God in all parts of the Universal Church. For this reason, he repeatedly quotes the documents of the Orthodox Church and justifies these quotations by referring to the teaching of the whole Church. In doing this, he is quite practical: when asked to justify his pastoral positions in Amoris laetitia, he takes a shepherd's word from the Argentine bishops and gives to it an authority applicable for the whole Church.

Result: not uniformity, but universality

Of course, the Pope has in mind another kind of unity in the Roman Catholic Universal Church. A unity based on subsidiarity is no longer uniformity, but universality: Nikolaus Knöpfler and Martin O'Malley note in their article ‘Incarnating Authority: The Time is Ripe for a Fresh Look at Rahner’s Ecumenical Theology”: ‘But for the sake of unity, there is no need to require a definite agreement to all the propositions which are conceived as objectively given along with divine revelation in the historical development of Roman Catholic religious consciousness.”

A truly universal, in the original sense "catholic" church, learns to appreciate diverse solutions to pastoral and theological challenges. Itkeeps both: a common ground in the foundation and diversity in various aspects. There is a growing kind of inner-church reconciled diversity, or - perhaps more openly stated - differentiated unity. The church will be able to achieve a "right balance between globalization and inculturation". (Staf Hellemans, Peter Jonkers).

Permanent responsibility of the Petrine ministry

Unlike those who fear more subsidiarity in the Church, the promoters of subsidiarity do not abolish the responsibility of the Petrine Ministry and thus of the ecclesiastical head office. But with the introduction of subsidiarity, the papal official culture and, together with it, the decision-making processes will change profoundly. Decisions will no longer run from the headquarters to the periphery, or more succinctly formulated "from top to bottom". That is a possible scenario. But, in the everyday life of the Church, decision-making processes can be reversed: Decisions from the periphery might become the agents of change in the Universal Church. Therefore, it may happen that, in the autumn of 2019, the Synod of Bishops in Amazonia decides to ordain married catechists, who are not fully academically trained, and the Pope would approve this decision. Then, it is possible that this decision will gradually spread to other regions of the Universal Church and, eventually, the Universal Church might accept a new regulation on the conditions of access to priesthood.

Clericalism

The implementation of subsidiarity cannot only reduce the paralysing stagnation of uniformism in the Church. According to the opinions of the respondents, the still present clericalism in the Church could be mitigated. The culture of power would change in the Church: "More of the synodal principle and less of the clerical ‘full-powers’"(Man, 1944). Without denying the necessity of the official structures in the Church, one interviewee demands "the dismantling of the hierarchical structure in favour of more synodal structure" (Man, 1963). Problems arise when the "church ... speaks synodically but acts hierarchically and continues to lose ground as well as the support of its pastoral-technocratic structural reforms under the supposed search for the will of God." (Man, 1964) The necessity to dismantle clericalism is not just a question of power in the Church, but rather a demand for an in-depth ecclesial vision: "The Church must be serious about the alternative models, such as 'Communio' or 'Wandering people of God'. That means: "Synodal structures and a serving, poor Church in a sense of the 'Catacomb Pact'" (Woman, 1934). One respondent formulates it in a short and clear way: "More synodality, more talking together. Perceive clericalism as a caricature of the consecration and abolish it" (Woman, 1964).

The positive results of this development would be not only the equality of all baptised persons on the basis of baptism, but also creative cooperation between all levels: "Fundamentally improved cooperation between ‘clerics’ and ‘lay people’: this topic is by no means finished. Synodization, as we have once(!) experienced: Würzburg Synod"(Man, 1934). Another respondent argues in a deep and theologically thoughtful manner: "Take the common priesthood of the Christian believers seriously, consistently! Instead of hierarchy, synod and democratic structures should be established!" (Man, 1944). A participant from France makes a similar proposal: " Suivre la conviction établie à Vatican II que l'Eglise est d'abord Peuple de Dieu avant que d'être une institution hiérarchique : revaloriser le sacerdoce baptismal… Développer la pratique synodale dans l'Eglise en valorisant le caractère inachevé de nos formulations ecclésiales pour désigner le Christ parole ultime.“(Man, 1948). It is also a matter of establishing "synodal structures in which laypeople can also co-decide - ending the lawlessness of the laity in canon law!" (NN). This "opening for a synodal structure "will not be easy, one person points out because, "the expansion of participation in the Church of all baptized people is associated with a loss of power among ‘ruling priests'”. In a sad tone, she continues, "Most of the young priests, who have been recently trained, are noticeably oriented towards hierarchy and clericalism." (Woman, 1959). Nonetheless, a "dismantling of ecclesiastical hierarchies in the direction of a fraternal and synodal structure" has to be accomplished (Man, 1962). In short, "a fundamental change would have to take place, so that not clergy but people of the Church would represent the Church. The hierarchical pyramid must be turned upside down. Without synodal thinking, ecclesiastical decisions are no longer supported. Councils that have only advisory function are useless." (Man, 1949)

Amendment of the constitution

If the Church took the principle of Subsidiarity seriously, it would lead to far-reaching consequences. Thus, the church historian Josef Gelmi from Brixen wishes nothing less than "a change in the constitution of the Church", i.e. a change in the "position of the Pope and the Episcopate in the Church" in the direction of "Subsidiarity, Conciliarity and Collegiality". Josef Gelmi is very concrete when he demands: "Bishops' Conferences must be able to appoint bishops themselves (principle of Subsidiarity)."

The online survey respondents react similarly: “ In its constitution the Church should orient itself towards the principle of Subsidiarity.“ (Man, 1937) and so ”on all the levels of the Church“ (Man, 1933). ”Synodal forms of church leadership up to the highest level.“ (Woman, 1942)

Because Subsidiarity has hardly existed in the Church constitution until now, Heribert Köck critically locates "deficiencies in the Church’s Constitution". The Church, like an "absolute Monarchy", has a "top down system" of governance. It is important, therefore, to have more "voices at all levels!" In the current system, "not only the principles of freedom and democracy are endangered, but also the rule of law". This is also due to the fact that there is "no clear separation of the judiciary system from the administration, but only a practiced cabinet-justice". Köck summarises: "It is clear, no subsidiarity can exist in such a top-down system; for the subsidiarity principle protects the freedom of the lower level to regulate its own affairs from interventions from above. If the lower level is not allowed to regulate its affairs without such intervention from above, it does not need such a protection."

Hubertus Wolf, in his in-depth essay, which he dedicated solely to subsidiarity in the Church, makes a mischievous note about the paradox that Pope Francis wants to practice subsidiarity and to implement it in the structures of the Church in a "top down" manner.

Subsidiarity is also a principle that gives women in the Church more voice and influence. According to an American theologian Karin Heller, the Church must "create structures that allow the Christifideles laici to be creative and unconventional and to participate in renewing the Church as equal partners, especially with regard to women". That means less 'control from above' and more autonomous action." The Church needs "a new Constitution": the "Pope and two houses in which clergy and the Christifideles laici are debating would have to share their 'powers'. Only in this way can subsidiarity become visible and real: the present form of government, which allows women and Christfideles laici to have only consultative voices, though exaggerated as a 'great honor', is simple window-dressing that makes the church more functional."

The critical voices of Gelmi, Heller or Köck hit a sore spot in the Church development. Isn’t the current stagnation of the Catholic world a result of the Uniformists’ fear of Church uniformity? Uniformity is not compatible with subsidiarity. Theologically, the desire to preserve uniformity means mistrust of the work of the Holy Spirit in the Universal Church and its regions. Subsidiarisation means decentralising synodisation of the Church, which allows the Holy Spirit to go wherever it wants.²⁹

Works of the Holy Spirit

A remark by one respondent of the online survey summarises several aspects of subsidiarity in the Church: "More courage at all levels. Since 1978, a tendency has been observed thabishops are electedinto office who promise not only a conservative policy, but also as little as possible of self-initiative and willingness to be called into question. This has led to a structural anxiety, which has manifested itself, in the worst case ... in the spying of priests on laymen, and, generally, in reliance on a few, supposedly easily compatible social circles ... Review of the late-absolutist church structures, built since 1815; continuation and consolidation of synodal processes, the involvement of groups and social bodies, neither the clerical, nor ecclesiastical administration, with the expertise in decision-making on the substantial level, as well as on the level of personnel (for example, return to electing Bishops by the communities). Continue the development of the self-conception of the clergy as having a serving role in the Church: clergy should receive suggestions, and be protected by the wide range of church services and offices from taking too much authority, as well as from being increasingly overloaded." (Man, 1970).

The same is true according to another respondent: "More subsidiarity. More lay responsibility. New spirituality. To let the mind work, not to constrain it in ready-made paths. More openness. More ability to criticize internally and externally. To develop a new community in which the grassroots has something to say and to do. To unconditionally stay on the side of the weaker ones, against some traditions in teaching and practice, and against some authorities. To convey courage and enthusiasm. To live and develop ecumenism" (Man, 1961). In his compact statement, the respondent points to one of the deepest reasons for decentralisation, synodisation and strengthening subsidiarity - the works of the Holy Spirit, which is found everywhere where the Church lives faithfully and is open to the Spirit. Therefore, the starting point of the desired structural reform is to "listen to the Holy Spirit. Its call, its signs and to follow it, even at the cost of some habits and some traditions." Therefore, "solidarity as well as subsidiarity in the Church, and in its structures” are necessary (Man, 1969).

Thus, practiced subsidiarity in the universal Church presupposes a deep trust in the working of the Holy Spirit in all her levels (parts).

But then, once it ihas been returned to its very foundation – to the works of the Holy Spirit - the Church will need new forms of cooperation, communication, coming together, that is, Synodality. And this on all the different levels of the Church: in the local churches themselves, in the Bishops’ Conferences,³⁰ the continental organisations of the Bishops’ Conferences (such as CELAM, CCEE, ASEAN, AMECEA) at the level of the Universal Church. The papal office is also becoming synodal in its practical style of operating. The interplay between listening, distinguishing the spirits/charismas and the courage to decide (perhaps only provisionally) characterises this synodal working style of the Papal Office.

Levels

The Roman Catholic world church, as many online survey respondents and experts emphasise, needs subsidiarity at all levels: on the macro level of the world church, on the meso level of the local church, and on the micro level of the (base) community. As one respondent clearly puts it: "Instead of a hierarchical-clerical, an increasingly synodal church on the world, diocesan and parish level." (Man, 1949) Another respondent also refers to these three levels when he speaks about his wish for more subsidiarity: "More subsidiarity to local churches and, correspondingly, core decision-making on the local level. More local church leaders who believe that such subsidiarity is in the spirit, in which Jesus founded His Church. More responsibility of local churches for personnel decisions; but: to make decisions also means to be mutually responsible!" (NN)

Macro level

Unity in a Universal Church with many peoples and cultures is undoubtedly an enormous challenge. So far, the attempts to secure unity were made on the basis of a tendency towards uniformity. This, however, meant that great problems should by expected by bringing the Gospel to many different cultures. In other words, "centralism out of fear" led to stagnation of church development: "Reforms go too slowly because the Subsidiarity that the church always preaches to others has not been implemented inside the Church itself." (Woman, 1940) The majority of respondents think that the uniformity of the world church is unnecessary. For the unity in the "universal Church is necessary only in the central statements of faith - not in the method of their implementation". (Man, 1948)

Meso level

Subsidiarity in the universal Church leads to a decentralisation and continentalisation of the Church. Roman Catholic patriarchates can emerge. The continental Bishops' Councils Conferences, the local Churches and their Bischops’ Conferences will be upgraded. "Prepare and enforce more decisions in the culturally 'located' European 'relationships' independently from the so-called 'World Church', such as the ordination of women, the acceptance of the divorced and homosexuals in all 'ecclesiastical' relations and institutions, etc" (Man, 1934)- "In spite of the importance and preservation of the Universal Church, extended subsidiarity (local church, synods, etc.) " (Man, 1946).

This development, of course, requires bishops of a different kind, more courageous bishops than there are now: “Synodal principled, courageous bishops, the bishops who make decisions and do not expect that these desicions should be made in Rome, who have open ears for people and their situations, who are capable of action and do not just wait for change or for problems to solve themselves” (man, 1986). Another respondent thinks in a similar way: "The church should come back to the principle of subsidiarity, which it has designed but forgotten. Instead of the incapacitation of the Christian, it makes sense to support their independency and – in emergencies –to offer help. Then, the Bishops can decide what is important for their continent, country and region. Rome - Vatican - would be a service provider who backs the insecure but would not control their lives" (woman, 1950)

Subsidiarity is not only demanded in relation of the local churches to the universal church. It is also necessary within the local churches. Therefore, one must "respect subsidiarity in the assignment of pastors and bishops to their offices, as well as in financial and administrative matters" (man, 1944). It would b also useful "to create conciliar processes, which would finally lead to the following changes: stronger democratisation of the church, election of bishops by synods, election of synods by parishes" (man, 1958).

Micro level

Finally, subsidiarity and synodality should be incorporated into the micro level. At first, this would change the pastoral culture: subsidiarity could play a greater role in the daily pastoral activities of the church. For example, Wolfgang Hanglberger wants to "understand subsidiarity from God" and therefore asks: "What does it mean to 'serve', 'expect', 'accompany' from a Christian point of view?" And the Auxiliary Bishop of Rottenburg-Stuttgart, Matthäus Karrer, makes sure that all his "decisions, impulses, ideas and conceptions, correspond to the personality, common good, subsidiarity and solidarity principle of Catholic social teaching."

In addition to changes in pastoral culture, there will be changes in local pastoral structures. In practice, this could mean: "equipping Councils with truly synodical competences!" (Man, 1980) In view of ongoing structural reforms, the "logic of subsidiarity" should be based on guidance: "small communities must regain more independence. The subsidiarity principle needs to be taken more seriously. The church tax should flow directly to small communities, which then make donations to the diocese for services that really exist" (man, 1955). Expanded self-responsibility can bring new dynamics to weak communities:" More autonomy for local church communities is needed. It is necessary to eliminate the brakes in the Curia and create more syndical communities which would involve simple believers" (Man, 1949). In the view of another respondent, this will require "more rights and responsibilities for lay people, regardless of gender ... more subsidiarity on the level of individual parishes" (Man, 1961).

These changes will lead to a new understanding of the exercise of ecclesiastical authority at the lowest level of the Church, which could be oriented on that of the early Church: "The early church was one of powerful women and laity, and the early Irish church one where bishops were subordinate to abbots. We need to think about new authority structures in the church where subsidiarity rules, where parishes are run by laypeople with a different sort of role for priests" (man, 1951). This could lead, for example, to the following developments: "Community leadership performed locally by capable parishioners; Administrative tasks carried out by experts; Synodal structures introduced and taken seriously" (man, 1949) This could also lead to the "democratisation of the election of the bishop (because these Bishops will be ‘our Bishops’), Subsidiarity without paternalism" (man, b.1943) is a part and parcel of the reform program.

In the Latin American context, this debate focuses on the formation and functioning of grassroots communities: "Valorizar a Subsidiariedade (Ensino Social da Igreja), investindo e acreditando no potencial comunidades que se inspiram nas Primeiras Comunidades Cristãs" (man, 1975). Some groups in Europe take this responsibility. The term subsidiarity is connected with the word "Basis". Therefore, Subsidiarity also has to do with the "development and support of "grassroots groups" and "communities" of non-fundamentalist origin" (man, 1934).

Ecumenically attractive

One respondent takes an ecumenical view on this subject and discovers new aspects of the current struggle for subsidiarity and synodality related to the various Christian churches. First, he wishes that" subsidiarity would be taken seriously and would be given a priority in decisions that concern regional matters and are regionally demanded". Then he offers advice from the point of view of ecumenical relation: "Learning from each other - in the Protestant Church (there is an) overcoming self-sufficiency – while in the Catholic dioceses the situation is the opposite" (man, b.1935)

A church with structurally anchored and in which subsidiarity is practised is ecumenically highly attractive. Subsidiarity, with the Gospel as the common ground, could extend beyond the borders of the Roman Catholic Church and help create a common house for various churches under one roof.

The role of the pope may also be outlined ecumenically in this context: “The universal primate must discern and declare, with the assured assistance and guidance of the Holy Spirit, in fidelity to Scripture and Tradition, the authentic faith of the whole church, that is, the faith proclaimed from the beginning. It is this faith, the faith of all the baptised in communion, and this only, that each bishop utters with the body of bishops in council. It is this faith which the Bishop of Rome in certain circumstances has a duty to discern and make explicit.’ (Nikolaus Knöpfler, Martin O'Malley)

Subsidiarity not only as an export hit

In his detailed and substantiated contribution, Hubert Wolf refers to Subsidiarity as an export hit of the Roman Catholic Church. Centralism in the mystical body of Christ contradicts what the Church suggests to the world. Wolf traces the tedious history of implementing the principle of subsidiarity both in practice and in the structures of the Catholic Church. The Second Vatican Council had taken a valuable step on the way towards the synodisation of the historically evolved church form. The initiated reform of the centralistic design of the Church is far from being completed. In this regard, Hubert Wolf expresses much trust in Pope Francis.

Continentalisation is supported by experts

The texts presented by experts not only support the explicit implementation of subsidiarity in the life and structures of the Church. The contents of the texts and their thematic priorities clearly show that a continentalisation of the church, based on the principle of Subsidiarity, would bring great benefits to the Church.

On the one hand, there are global themes, mentioned in the expert opinions, which can be adequately approached only in the framework of the world church. Other topics (currently) have a rather “continental character”. These topics should be discussed (at least as a first step) at the continental level: because these specific topics have a particular urgency in their respective continents and they require the competences of the continental churches. This is not based on an assumption that continental issues do not affect other parts of the world (such as poverty and injustice because of worldwide economic interdependence, or even the interreligious dialogue, especially in the religions of the Far East). However, it makes sense to initially explore specific challenges on a continental level, and after that provide insights that are of importance to all, on the level of the Universal Church.

Based on these considerations, we present the most important topics in the following order. As a first step, topics of global importance will be discussed. In the second step, we turn our attention to the continentally important topics.

Global Challenges

Adam's sons are body limbs, to say;

For they're created of the same clay.

Should one organ be troubled by pain,

Others would suffer severe strain.

Thou, careless of people's suffering,

Deserve not the name "human being".

Saadi (1210 –1292)
a poem, placed as a mottoon at the entrance of the United Nations building, New York

The following section offers an overview of global challenges. These challenges appear everywhere in the world - worldwide –and they are reflected in the expert opinions and in the messages of people responding to the online survey. Nobody can escape these challenges. They demand a common response from all nations and from all people of good will. Wherever possible, "threads are to be drawn between different people and groups of goodwill / cooperation" (man, b. 1967). It is essential to "work with all people (and institutions) of goodwill." (man, b. 1947). "Similarly to Pope Francis: Commitment to the preservation of our environment, to a just economic order, to a peaceful world, in small and large scale, together with all people of good will, even when being a ‘Christian’ would no longer be an appealing slogan, we can draw on the Christian faith and Togetherness to create an ethically responsible existence, in which commitment to life and to the world takes precedence over any religion." (woman, b.1967)

Based on the available materials (expert opinions, online survey), the opinions of the respondents will be presented in a compact manner structured according to the following topics:

• Ecology (preservation of Creation)

• Economy (equality, poverty)

• Digitization / work

• Peace

• People fleeing: religions travel with them. Islam(ization)

• Marriage and family in the contemporary world

Ecology: Concern for our common home

“The signs of our times are those of a materialistic world,

in which man has lost touch with himself and is therefore also out of touch

with the Mother Earth and the spiritual world” (woman, b. 1969)

Ecology is a topic of great interest for the survey respondents and for the experts from all over the world.³¹ The global ecological crisis, limited resources, increasing pollution as well as growing population are the issues that cause concern for the survival of the entire planet. These issues are linked to global social injustice and require moral action from the governments, businesses, communities and individuals.

Ecological challenges

As a first step, we will outline the way respondents described the ecological challenges. Keywords are: resources, pollution, overpopulation and human dignity.

Ressources

‘Resources’ is avery important subject to the respondents, not only due to the enormous use of resources in the contemporary world, but also due to the lack of ecological responsibility and widespread insensitivity to this issue. In the Encyclical Letter Laudato Sí, Pope Francis points to the global water shortage as an example of this widespread lack of responsibility of people towards the Earth: “The problem of water is partly an educational and cultural issue, since there is little awareness of the seriousness of such behaviour within a context of great inequality” (LS 30). In line with this statement, a survey participant asked: “How do we treat the Earth?” and answered: “The main topic of our concern today should be our existence on the planet and our responsibility towards it” (woman, b.1948). Many think that we live in a “throw-away society” (men b.1940, 1961, women b.1928, 1934). They emphasised different aspects of this situation. One interviewee complained: "How much food is thrown away daily, even though hunger is prevalent in many parts of the world!" (man, b.1940). There is an "abundance of food in the supermarkets and 'expired' products are being wasted" (woman, 1965).This negligent attitude towards the handling of food will eventually affect people on the Earth ("Man becomes a commodity; there are more and more disposable people” (woman, b.1961)). “People experience more and more stress in everyday life. Stress contributes to the creation of a throw-away society and global indifference: ‘ just as long as only I am well’” (woman, b.1928). How is it possible that there are "hundreds of golf courses in South Africa, but there is a serious lack of water in the country - golf courses need a lot of water!" (man, 1926, 1926).

Pollution

The topic "Pollution" is very closely linked to the topic "Resources": in the abovementioned Encyclical Letter, Pope Francis calls for the sustainable use of resources, through recycling, protection of the earth and caring about the beauty of nature and human health: “The earth, our home, is beginning to look more and more like an immense pile of filth … Frequently no measures are taken until after people’s health has been irreversibly affected” (LS 21). This topic moves the survey respondents as well: “Climate protection is a way to express love and care to people - those who suffer the most from climate change are among the poorest in the world!” (man, 1972). There is need for a new global ecological vision: “We are part of a single world. Problems and difficulties in one part also affect people in other parts. The misuse of resources and the pollution of the sea and the earth should force us to seek common solutions” (Man, 1949).

Overpopulation

“Overpopulation” is another enormous problem of our time. Social issues such as war, diseases / AIDS, hunger and migration are directly linked to the problem of a growing population in the so-called "poor countries". “There has been a tragic rise in the number of migrants seeking to flee from the growing poverty caused by environmental degradation” (LS 25) – stated in the Encyclical. This also works the other way around, since environmental challenges, such as natural disasters and insufficient resources, are often caused by overpopulation. “Yet, while it is true that an unequal distribution of the population and of available resources creates obstacles for the development and a sustainable use of the environment, it must nonetheless be recognized that demographic growth is fully compatible with integral and shared development” (LS 50). Several respondents viewed the problem of lacking solidarity with the needy and the environmental problem as equally important. One respondent put his worries in a line: "the lack of solidarity with poor countries around the world; the exploitation of the Earth; lack of concern about the future" (man, b.1944). Another respondent expressed his concerns about "the persistently high level of immigration from the Third World countries due to poverty and massive population growth, ... continuing destruction of nature and exploitation of resources, and climate change" (man, b.1983). The current condition of the Earth should be considered as threatening: "Population growth! Exploitation, pollution of the biosphere" (man, b.1956).

Some respondents viewed the problem of overpopulation in the context of family planning and emphasised the need to develop a responsible family planning policy. Others emphasized the protection of life, equality and human dignity: "The signs of our times that the Church has to deal with are, firstly, the growing inequality between rich and poor, the millions of starving people in the world and the exploitation of the countries of the so-called Third World" (man, b.1994). One interviewee argued theologically: "Every human being is a child of God, every human deserves respect; the world is there for all and must be protected" (woman, b.1957). Similarly, a respondent demanded the Church to: “proclaim the liberating spirit of the Gospel, protect human life, the unborn, the sick, the old ..." (Man, 1963). Two respondents stated their wishes simply: "Protect life. Encourage" (Men, b.1962, 1945).

Human Dignity

Worries about the environment can also be seen in the answers of the survey participants, who mentioned the necessity to be committed to human dignity while engaging with environmental issues. One interviewee demanded "support for a decent life and protection of nature, of which we humans are a part" (woman, b.1959). Protection of human life and protection of nature are interrelated: "protection of life (especially at the beginning and end of life) and human dignity ... environmental protection in the face of global warming and climate change" (woman, b.1949). The demands were quite concrete: "Environmental protection from bees to water, from plastic to new energies. Human dignity, in all its facets, i.e. fair distribution of income, respecting the time for rest (Sunday) and focus on the question: ‘Where is God?’" (man, b.1963), but also fundamental: "Belief in a ‘philanthropic’ God, commitment to human dignity for every human being, justice, solidarity, preservation of creation" (woman, b.1962).

Economy and Ecology

A significant contribution to this topic was made by the internationally renowned social ethicist from Munich, Markus Vogt, who presented a differentiated view on various aspects of ecology and economy. According to him, a shift can be observed in our approach to the environment problem: “A shift takes place in the discussions about a Great Transformation of the Mankind – from the justification of such problems as climate change, energy transformation, preservation of resources, prosperity, health and safety, social protection, etc. to the questions in which the conditions that encourage the desirable changes are emphasised”. Gregor Lang-Wojtasik also stated that "The Great Transformation of Mankind should take place" and one of the aspects of this profound transformation is a "de-carbonization revolution". The important keywords in this regard are sustainability, international justice, culture of mindfulness (ecological responsibility), participation (democratic responsibility) and commitment to future generations (future responsibility). He quotes Laudato si’ and puts particular importance on the fact that "from the perspective of a holistic ecology, 'everything is connected'" (see Laudato si’, 117.138)”.

In the Encyclical Letter Laudato si’, published in June 2015, Pope Francis focused on the question of how we should care of our common home. He criticizes the current economic system, the belief in boundless technological progress and the spread of the consumer society. The consequences of our environmental irresponsibility are enormous, and the poor are the most affected. The crisis of the environment and the crisis of society, according to Pope Francis, go together and should be combated together (LS, 139).

Some experts, similarly to the Pope, showed their concern about the current state of economy and ecology and pointed to the mutual connection of economic and ecological problems. The social ethicist from Mainz, Johannes Meier, observed that "high expectations for profits obscure our understanding of safety and undermine the ecological, social and cultural sustainability". Karin Heller, on the other hand, approaches the ecological question in the context of gender discussions. In view of the widespread lack of understanding in church circles of gender theory and its devaluation to a gender ideology, she has defended her position stating that gender theory is "mainly intended for social, economic and environmental justice".

The Church is facing challenges

In recent years, environmental issues have received increasing attention in the Catholic Church. What are the concrete contributions of the Church for the preservation of the integrity of creation? What kind of developments (activities, projects, spiritual insights) should take place in the church institutions to respond to the ecological problems according to the spirit of the Gospel?

In order to answer these questions, a detailed analysis of the online survey responses was conducted. Four sub-themes were defined: creation, resources, pollution and overpopulation. The respondents not only diagnosed the ecological situation clearly and dramatically, but also used the survey to express their attitudes, beliefs, values and spiritual insights. Many of them focus on the issue ofhow we, individual Christians and Christian communities, can contribute to the positive changes in the environmental behaviour of the humanity. Therefore, they asked concrete questions: What can we do to protect the environment and, consequently, the dignity of people? And how should we live our lives?

In this regard, the participants of the online survey have proven themselves to be more concrete and pragmatic than the authors of the international expert reports.

Messages, Actions, Spirituality

Strengthen environmental awareness

Participants of the online study expressed their strong concern about the future of the planet and humanity. They showed awareness of the need to actively deal with ecological issues in their respective countries, cities, communities and homes: "We shouldn’t view nature as something external, as a power that works independently on us" - wrote one of the participants (NN); "We can change our environmental behavior ourselves and waste less water and food" (Woman, NN); we should use less or even “no plastic” (man, b.1962) and more thermal insulation in our buildings (man, b.1959). In order to establish a “greener” economy based on solidarity, fair trade should be promoted in all regions (Women, b.1959, 1961, 1977; Man, b.1971; NN). Correspondingly, we should prefer to buy local projects (Man, 1959). In order to protect the land, we should stop "suffocating the breathing soil with concrete" (man, b.1938). We should use “public transportation” instead of private cars (woman, b.1957) and “environmentally friendly cars” (man, b.1959) should be given more preference. Additionally, we can change our habits for ecological reasons and to learn to “share resources with other people” (Woman, 1937).

Promote Ecological Education

The survey respondents also mentioned ecological education as an important measure to improve public awareness of ecological issues: We should "learn to be humble before the Creation and practice humility in the everyday life" (NN, 1974). Particular attention was paid to the awareness of saving energy. The latest scientific findings should be drawn on. The instructions of St. Francis of Assisi can also serve as a model for ecological awareness and behaviour. An anonymous respondent refers to the Laudato Si’ concept of “ecological conversion” (LS 217) by saying that: “the topic of ecology should be included in religious education. In order to do that, not only specific technical knowledge would be necessary, but also spirituality, pedagogy and ethics focused on the preservation of the Creation” (1963, NN).

Prioritising Solidarity

The topic of "solidarity" is addressed in various contexts throughout the survey, but above all in the ecological context. People who have a strong ecological awareness, believe that true solidarity would inevitably lead to changing ones’ own lifestyle: they wrote about their "desire for a more modest lifestyle" (woman, b.1940), “modesty and the ability to share” (man, b.1953), and “sharing of wealth” (woman, b.1952). One respondent suggested that the Church to put more emphasis on ”humanity and help to people to become more content (i.e. satisfied with what they have) and always focus on what is most important” (man, b.1952). The path towards an ecology-oriented lifestyle does not appear to be an easy one: “In the West, people have not realized that they need to simplify their lifestyle - for solidarity and environmental reasons... for the benefit of all” (woman, 1954).

Ecological Spirituality

Some experts suggested developing an ecological spirituality. Unfortunately, churchgoers are often deaf to such suggestions. The "thought of an ecological finger ... leads to the shaking of heads among churchgoers", noted Josef Ocker critically.

There is a school initiative - PILGRIM - that has set a goal for itself: to promote ecological spirituality. The founder of this initiative, Johann Hisch, says: "A spiritual perspective, like a 'Fourth Dimension', provides orientation in the area of conflict between economy, ecology and social issues." When developing an ecological spirituality, churches should act as learners and mediators rather than knowers. Therefore, ecumenical and interreligious as well as natural and social-scientific dialogues are indispensable in the search for a holistic ecology" (Edmund Arens). A "holistic ecology” could replace a "despotic anthropocentrism". It should be taken seriously that "the ultimate purpose of existence of other creatures is not man, but God." This would also create space for the inclusion of the animal world into our surroundings (Kurt Remele).

Creation-Spirituality

The online survey participants also pointed to an urgent need for the Church to develop a spirituality focused on the protection and preservation of the Creation. Responsibility to preserve the Creation is one of the greatest demands of our times, because the environment has been damaged by industrial societies to such a degree that has never been observed in the history of humanity. We have to "take responsibility for Creation" (woman, b.1959).

It is clear that the preservation of creation is not just an industrial or scientific topic. The respondents emphasised not only the protection of nature, but also the need for "personal growth before God" (man, b.1954). They pointed to the "loss of meaning in society in general, the loss of orientation towards transcendence" (man, b.1954), the dramatic "value changes - growing indifference, the need for the 'truth'" (man, b.1951). They expected the Church to develop a Christian worldview in the spirit of preservation of Creation, and they cited many key words that would underlie a spirituality of Creation. Thus, many of the respondents viewed nature as a "common home" of people: in this home, people are not owners, but tenants or guests. The Earth was viewed as mother and nature was viewed as sister. One interviewee stated that, in the ecological movement, many traditional religious aspects have been used in the form of secular concepts: “The ecological movement has many elements that are well known from classical religious contexts. To put it mildly, one could say that a range of secular food rituals ('Veggie Day') is based on the expectations of the end of times (such as 'first the forest dies, then man dies'), there are also references to heavenly punishments (for instance, 'nature strikes back') and there are threats against deviants (‘climate-change deniers') and there are also kinds of ‘indulgences promotions’ (requests for donations or charges from air travellers to contribute to the establishment of ‘CO2-neutral' enterprises)” (man, NN).

In dealing with resources, it is necessary to restrict "consumerism and our throw-away mentality" (man, b.1934). We should be "materially poor and fraternal in dealing with the people, animals and plants of our Earth" (woman, b.1948) and consider all products of nature as a gift of God. According to one respondent, it is necessary to appreciate the "world (humans, animals, plants) and then we will again discover gratitude (Eucharist!)." (woman, NN)

In any case, we should be "faithful to the earth" (man, b.1950) and preserve the "wonderful diversity of creation" (NN). This requires going “back to simplicity, staying close to nature, Francis of Assisi as a model for lived faith and new beginnings” (woman, b.1961).

A spiritual view of nature goes hand in hand with a critical attitude towards economic activities and forms of ownership. Many survey participants would prefer that economic activities were less oriented towards profit but more towards people and the environment. They want the Church to make substantial contributions towards a discussion on the sustainable use of resources, food safety and pollution in order to "reconcile ecology and economy" (man, b.1972) and to preserve the earth. The desire for "reconciliation" goes even further: "Science and the belief in God: faith and reason - An enlightened and educated people will be researching, discussing and finding solutions together! Questioning capitalism and unlimited economic growth and studying possibilities for a new economic order! "(man, 1944).

There is a great need for "fairness and responsibility in business and politics: the powerful protecting the weak, the rich helping the poor. Man, not money and profit, must be the measure! If we do not care about Creation, life on Earth will have no future. Environmental catastrophes should have been understood as a warning a long time ago!" (woman, b.1961) The Church should speak out for the Western world in the spirit of Laudato si’, taking responsibility, forgiving debts, stopping arms sales, not turning the countries of the South into dumps!" (man, b.1989).

Ecology and the Question of God

Markus Vogt, a specialist in social ethics, views the "ecological crisis as a sign of the times". Consequently, "the ecological dialogue is to be considered as a locus theologicus in the question of God". That means: "the insecurity that emerges through the discovery of an 'excess of contingency' should be seen as productive: the ecological question creates a new need for religion." The relationship between God, man and nature must be spelled out anew. In the Environmental Encyclical, Pope Francis managed "to address the ethical and religious dimension of the ecological crisis". A rich experience in discussing ecological issues in various social circles leads Vogt to the conclusion that "in many respects the present situation is by no means as secular as it might seem from the perspective of the declining influence of the Church.”

Projects

The Church cannot simply look at the drastic destruction of the environment, allowing the Creation of God to be destroyed by humans. "God is waiting for us to be able to bring back the order and let nature ‘breathe’ everywhere again" (woman, NN). The participants of the online survey proposed many concrete actions aimed at strengthening a deeper awareness of nature, the environment, and the development of a Creation-oriented consciousness.

Inner-Church projects

First of all, the life Christian communities and the Church as a whole should be made ecologically sustainable. Ecological activities within the Church should be reported to the public. Various proposals can be divided into the three areas: environmental actions in church buildings, improvement of church meals, and ideas for mobility within the church.

Model Enterprises

Christian communities should turn themselves into social and ecological "model enterprises" (Man, 1965) and in order to do so, they should modernise existing "facilities in all churches" (man, 1992). Existing church buildings should be adapted to environmental standards "with corresponding energy-saving measures and measures of ecological reconstruction" (NN). Graveyards should be cared for without using any kinds of plant poisoning. New buildings must be built ecologically. For heating, no fossil fuels should be used (man, 1969, 1943; NN, 1963). Church roofs could be equipped with PV systems / solar systems (woman, b.1963, man, b.1983). And all Church institutions should be certified by the "Green Rooster" (man, 1961). There are also suggestions that religious ceremonies could be celebrated "in nature" and religious education classes - be held in the fresh air (men, b.1945, 1949, women, 1941, 1965). One participant suggested that more focus should be placed on the "female divinity (Mother-Earth)" (woman, b.1971).

Christian communities could also present these model-enterprises to the public: "Become active and publicise their own opinions in the press, ideally by setting a good example, e.g. by leasing their own agricultural land to organic farmers, refraining from pesticides, and using fair trade products in their facilities (Caritas)." (woman, b.1972) The churches would have to hire professional staff for accomplishing these tasks: "Sustainability workers and environmental workers in all dioceses must be well integrated and well equipped, financially as well as structurally" (NN, 1975).

Vegetarian Diet

A vegetarian diet should be preferred. Food at parish festivals should be cooked with an eco-social awareness (NN, 1963), church meals should be meatless (women, b.1954, 1956, 1964, 1967, man, NN), Coca-Cola should no longer be offered at church events (Woman, 1986). And, last but not least, products should not be thrown away: "Instead of throwing hundreds of food portions into the trash every day in church hospitals due to 'hygiene' demands, poor and homeless people could be fed with the leftover and unused daily rations!" (Man, 1973)

Soft Mobility

Various forms of "soft mobility" should be implemented in parishes and dioceses. Pastors could travel by bicycle; car sharing should be organised; parish excursions should avoid air travel, and pilgrimage in one’s own country should be preferred. To be credible, church institutions would have to fulfil their own calls for environmental protection. One respondent asked: “Do pilgrimages have to be completed by plane? Doesn’t God hear prayers in the homeland?" (Man, 1936) Another respondent referred to personal observations: it is unacceptable that "a Bishop rides a bike to the meeting, (but) the driver drives his briefcase with a car (limousine) because the Bishop’s sports bike has no luggage carrier” (1959, NN).

Cooperation with NGOs, Media and Other Social Actors

The church must provide an example of ecologically conscious behaviour and it must work together with various social actors. A number of measures have been proposed for such communication / cooperation:

Through modern media comment on current environmental issues (fair trade, respect for animal rights, sustainability policies, industrial food production, etc.); use modern media for spreading the new concept of mankind and new ecologically-oriented behavior;

Cooperate with local businesses (for example, projects to support the local sale of organic and fair-trade products): "Cooperation rather than competition" (Man, 1972);

Advocate against the damage caused by energy companies;

Cooperate with local communities (e.g., community vegetable garden projects); Support the concept of economy for the Common Good;

Support NGOs in the implementation of effective environmental protection measures;

Maintain contact with the natural sciences and be aware of new research findings;

Discuss environmental issues with other world religions and seek solutions together.

Church as a Pioneer

Some experts expect the Church to become a pioneer in the field of ecology. These expectations come with concrete suggestions. Johannes Hoffman demands that the churches should invest “only in such companies which activities do not lead to any ecological, social and cultural damage".

Economy and poverty

“Towards poverty and credibility; away from commerce!” (Woman, 1965)

Economic challenges

Economics challenges in relations with justice, capitalism, consumption, and solidarity prompted many respondents of the online study to express their opinions.³² The first part of this chapter presents these opinions in two sections:

The first section focuses on the contemporary economic situation, especially on its negative aspects. The most important keywords here are capitalism, neoliberalism and consumerism.

The second section deals with the negative consequences of the dark side of today's economies under the umbrella title "Poverty". The keywords here are: commodification (or dehumanisation of life as a whole), growing injustice, economic migration, pressure to perform, mental and physical overload, meaninglessness, social indifference, lack of solidarity and increasing gap between rich and poor.

The second part of this chapter is entitled ”The Church experiencing challenges“. Here the spiritual messages, attitudes and values, desired or requested from the Church in relation to the described economic challenges, are at the focus of our interest.³³

Critique of capitalism

Capitalism is an economic form that, from the perspective of most survey participants, shows many negative and even horrifying faces. They threaten the dignity and rights of the people and represent a great challenge for Christians. Participants of the survey clearly identified these dark faces of capitalism. Here are some assessments of the current economic situation: "ice cold dictatorship of the capital" (NN.), "power of the capital" (Woman, 1978), "increasing capitalism" (Woman, 1954; Man, 1959), "increasing radical capitalism" (Woman, 1960), "rampant capitalism" (Man, 1962), "unrestrained capitalism" (Man, 1969), "ruling radical capitalism" (Man, 1966), "global rampant capitalism" (Man, 1950), "too much of capitalism" (Man, 1953), "idol capitalism" (Man, 1934), "capitalism as religion" (Woman, 1964), "capital as substitute religion" (Man, 1970), "aggressive capitalism" (Woman, 1959), "cold climate of capitalism" (Man, 1959), "capitalism becoming stronger" (Woman, 1951), "capitalism as pathological development" (Woman, 1966), "materialistic capitalism" (Woman, 1984), "pure capitalism" (Woman, 1958), "neoliberal capitalism (Man, 1947), "uninhibited neoliberal capitalism" (Man, 1947), "merciless capitalism raging on our planet" (Man, 1960). One person described the main problem of our time as the problem of "internalized capitalism" and explained: "Through internalized capitalism, there is everything for money to buy, everything and everyone, each and every one has its price. This makes relationships questionable, destroys self-esteem of many people and the message of love is not heard, because it has nothing to offer against the question, 'What does it bring to me?'" (Man, 1973)

Neo-liberalism

Many see the problem of a neoliberal economic logic in close connection with capitalism: it emphasises market, priority of economic and power interests and is associated with egoism and injustice. "Corporations and, above all, large corporations," writes one survey participant, "have a strong influence on the formation of opinions, on the laws and legal system and on the system of justice.... and they are becoming more powerful and constantly gaining even more influence in most important areas. Pity! We cannot allow the market to regulate everywhere and everything.... This is the area where our Christian worldview based on the Gospel is needed." (Man, 1950) And another participant adds: "The worst thing I find is the 'ideals' of neo-liberalism, which propagates that we do not need the state, because the markets can regulate everything anyway. Ultimately, however, this means nothing other than the enforcement of a naked egoism, or even better, the enforcement of an economic law of those who are the strongest. Then it is clear that the solidarity of people and faith (the belief in the good and in God) are left behind." (Man, 1944)

For other participants, neo-liberalism promotes "increasing competition, economic rivalry and the 'deification' of the free market economy" (Man, 1972). The "unrestrained free-market competition" (Man, 1969), the "religion of the market" (Man, 1949), "the idolization of the neoliberal market to the detriment of man and the environment" (Man, 1946) and "ever greater Influence by the market - man will fall by the wayside" (Man, 1940) come hand in hand with neo-liberalism. There is "increasing acceleration in many areas of life (stress), the whole life is seen under market logic" (Man, 1959). "The free market has become the 'universal value system'." (Man, 1978) A downside is "mostly short-term thinking and decision-making, dominance of the financial sector over politics" (Man, 1939). "Pursuit of one's own advantage, pursuit of power and disorientation” (Man, 1966) - are the consequences of these developments. Special attention is devoted to the phenomenon of compulsory consumption and pressure to perform.

It is remarkable that, among the survey respondents, mostly men express criticism of modern capitalism and neo-liberalism, while women raise their voices against consumerism and pressure to perform.

Consumerism

Consumption³⁴ is not only a bare necessity of life but also (and increasingly so) a status symbol and a means of social self-expression and self-realisation. Based on statistics from European Value Studies (EVS) studies, consumer researchers showed that in European countries the share of income spent on essential needs, such as food and clothing, is on the decline, and a proportion of income spent on health, mobility, communication, education and leisure is continuously increasing. Through consumption, people try to achieve and to consume a "proper" lifestyle, and they do so - consciously or unconsciously - under social pressure.³⁵ Other researchers³⁶look at consumption from a psychological point of view. A permanent pressure of consumption leads to mental disorders, such as existential fear and shopping addiction.³⁷ Consumption appears to help people buy happiness and social recognition. It forms the personality and shapes interpersonal relationships. It is at the very center of human life. The motto is: "consumo ergo sum" (Zygmunt Baumann³⁸). More and more people wonder if they can be really happy in a consumer society? Are we able to resist the pressure of consumption or even radically leave the consumer society?

Many of the survey participants identify permanent consumption as the central problem of modern society. There are several expressions of a similar meaning that our respondents use to identify the problem: "unrestricted and unreflected consumption" (Man, 1951), "consumption as a substitute for religion" (Man, 1954), "consumption as a goal in life" (Woman, 1959), "consumer spirit" (NN), "will for consumption" (Woman, 1949),"consumption - modern idol" (Man, 1927, Woman, 1963), "consumption terror " (Woman, 1942, 1944), "consumption pressure" (Man, 1955, 1959, Woman, 1962, 1964 , 1972, NN, NN), "excessive consumption behavior" (Woman, 1964), "unbridled consumption" (Woman, 1955), "extreme shopping frenzy(too much advertising)" (Woman, 1963), "consumption-oriented society" (Woman, 1948, 1954), "a superficial orientation on consumption" (Woman, 1944), "having instead of being" (NN), "a strong focus on consumption" (Woman, 1945), “fast consumption” (Woman, 1981), "meaninglessness or consumption" (Woman, 1944),"consumption as ideology "(NN), “dictatorship of consumption" (Man, 1973), "consumption mentality "(Woman, 1964),"too much consumption"(Woman, 1951), "consumption as a distraction from the issues of one's own humanity and society." (Man, 1966) etc.

Some expressions sound not only critical, but apocalyptic: "consumerism leads us to the end" (Man, 1956), "this economy kills" (NN). The traditional faith found a replacement in a kind of consumer religion: "Faith has become unimportant. Our modern consumer society too often turns to modern idols in the form of careers, wealth, technology, and wellness apostles." (Woman, 1951) This favours the negative sides in people: "Many offers for consumption and variety of news (advertisements) mean to offer convenient solutions for managing one’s own life and they promote narcissism or consumption as the purpose of life." (Woman, 1959)

Influences of economic situation on people and society

Many critical remarks were made regarding the dangerous influence of capitalism, neoliberal economic logic and consumerism on people and society. Growing poverty is a major consequence of modern economic development. Many people worry about the dehumanisation of human life as a whole as a result of the current economic model. Increasing injustice and economic migration are described as the consequences of capitalism. Power and various forms of overburdening, social coldness, desolidarisation, meaninglessness and spiritual loneliness are further aspects of this comprehensive critique of modernity.

Dehumanisation of human life as a whole

The "overemphasis on capital and economy" (Woman, 1955) leads to drastic changes in the living environment of modern people. Today people are seen as "efficient people, functioning people, exhausted people". (Man, 1965) "The economy, shaped by capitalism, leads to competition, the unreflected pursuit of profit and growth, and through massive advertising - to selfishness and individualism. (Homo oeconomicus)." (Man, 1931) Human life as a whole is in danger – personal freedom, identity, humanity. “Today, human life (in a personal and in general sense) is subjected to materialistic capitalism". (Woman, 1984)

Many participants repeatedly emphasise an almost totalitarian character of this influence: People are trapped in the "fetters of capitalism" (Woman, 1967). "Economic logic (neo-liberal and globalized) has a religious character and permeates all spheres of human life" (Woman, 1960). There is a "capitalism-based monetization of almost everything in human life". (Man, 1940)

"Capitalism rules our world. That means, 'maximum profit, immediately'. All activities are subordinated to this motto". (Man, 1942) This means a "colonisation of various spheres of life through capitalism." (Man, 1984) One respondent sees "capitalism as pathological development that can infect all areas of human life." (Woman, 1966) "Human freedom is massively endangered by the totalitarianism of the global economy which controls all information flows and creates consumption models and life models. Everything is subordinated to the capital growth". (Man, 1960)

One participant observes a "growing opposition of man and capital" (Woman, 1963), which consequence is a "dehumanization of the sphere of work". (Man, 1964)

Growing injustice

In "Evangelii Gaudium", Pope Francis criticizes the current economic order of Western countries as an order characterised by "unrestrained consumerism" (EC 70). The modern economic system is a system of the "deified market" (EC 56), in which the money is"governing, instead of [serving]" (EC 57). This system is "unfair at the root" (EC 59) because the law of the strong governs and the weak are left behind. The respondents, who have called the topic of modern capitalism / neo-liberalism as a central challenge of our time, also pay attention to the problem of injustice: Today, there is "an unrestrained neo-liberal capitalism that produces injustice that screams to the Heaven". (Man, 1956) The injustice can be seen in the "wage injustice, wage dependency". (Woman, 1989) It comes to a "superior power of capitalist thinking and acting in all areas of life. The growing “inequality of income / distribution of wealth" (Man, 1937) is also mentioned. The consequence of this is that"the capitalism becomes stronger and leaves many behind: there are problems of affordable housing, a job to live on, equal pay for equal work" (Woman, 1951), as well as a "growing number of 'losers' "(Woman, 1959). Moreover, respondents mention a growing "gap between the poor and the rich, between capital and labour owners and between the middle class and unemployed" (Man, 1956, 1969).

Economic migration

Although the topic of "migration" is analysed in detail in another chapter, it is important to briefly refer to it here, because many people regard global migration as a consequence of modern economic development: "Increasing injustice due to global speculation and capital concentration [has] migration as its consequences” (Man, 1953). Similarly, one participant complains about "the increasing unequal distribution of wealth, better to say: a nonsensical accumulation of capital in the hands of a few and, as one of the last points, the global migration movements." (Man, 1955)

Pressure to perform

In 2015, the Bertelsmann Foundation conducted a representative study³⁹of around 1,000 German employees. It was discovered that high workloads and increasing demands in the workplace put more and more people under high pressure: more than 40 percent of respondents characterised their work environment as having increasingly high performance goals. People have to work faster, better, and be more successful, as well as to earn a better salary, and, generally, perform better. About 20% of employees interviewed in this study reported that they have already felt their own limitations, and more than 20% said they work without a break. Approximately 12% of the respondents of the Bertelsmann Foundation study reported that they do not stay at home when they are sick, but go to work.⁴⁰More and more people, according to the Bertelsmann Foundation, risk their own health for the sake of better performance at work. It was concluded that, in the long term, one cannot keep up with the high pace of work and enormous performance demands.

Some participants in our online survey fully agree with these research results: "The spaces for personal life and development are getting smaller. Performance pressure at school and at the workplace has massively increased, and stress and burnout are also increasing."(NN) "Everything is sacrificed to the capitalist doctrine, health and vitality are no longer values in and of themselves; everything is about economic profit and usefulness." (Woman, 1959) Under these circumstances, winners are "only the strong and capable ones" (Woman, 1974).

Altogether, more than 50 survey participants mentioned performance pressure as the main problem of our time: they identify this problem by using various expressions, such as: “performance / success orientation" (Woman, 1979), "enormous pressure to perform and existential fears" (Woman, 1962), "increasing pressure to perform" (Woman, 1970), "capitalism, excessive demands in general, loneliness" (Woman, 1945), "strong performance orientation and, due to long working hours, little time for the most important things in life and for oneself" (Woman, 1964). As one participant concludes, we live in a "market-oriented performance society" (Woman, 1959).

Some participants directly associate modern performance orientation with the problem of people leaving the church and loss of faith: one participant suggests that performance orientation makes many people wonder: "What does it (the church) bring to me / how can I benefit from it" - because of this self-orientation, he thinks, “many young people leave the church." (Man, 1968) More than that: "The deep, inner trust in God cannot grow in this quick, superficial performance society.” (Woman, 1955). Religious faith and performance orientation contradict each other (Woman, 1959)

Children and adolescents also suffer from the excessive demands of modern society and the pressure to perform. They find themselves under school stress and suffer from the high expectations of their parents. According to a study conducted in Germany, children and adolescents often feel themselves as losers and, as a result, become aggressive or develop a negative self-perception.⁴¹“Like no previous generation, contemporary youth suffers from the performance-oriented society" - this is the result of an Austrian study entitled "Youth under Pressure" which was conducted in 2007 under the leadership of Bernhard Heinzlmaier, a chairman of the Vienna Institute for Cultural Research of Youth. The study concludes: "The requirements are becoming higher, the competitive situation -greater ... Over 60% of respondents say that the pressure in work, school or study increases from year to year. The statement 'I feel that only my achievements, but not myself, are important to people around me' is agreed with by 44% of respondents in the 11-14 year-old age range. Such high achievement pressure has not been experienced by any previous generation of young people."⁴²

Some statements from survey respondents show their agreement with these scientific results: The pressure to perform begins at school (Man, b.1970). This pressure has a great impact on the youth. Because the young people "gets dubious role models, and a massive performance pressure is felt already in the education system". (Woman 1968)

The problem of performance pressure and general overburdening reflectsocial division between people who work and people who are forced to be out of work, between the poor and the rich, between winners and losers of modern societies. Again and again, these polarities are observed and reflected in the written statements of our respondents: "performance and success society versus solidarity society" (Women, 1974) or "society of decent life vs. profit-oriented performance society". (NN). This problem comes from the social division between "service providers and the poor." (Man, 1968)

Both of these groups, the so-called "winners" and "losers" are, according to the respondents, victims of society. Burnout, stress, various forms of addiction and loss of decent life and true freedom, but also fatigue and indifference –are the consequences of the modern performance-oriented society: "An orientation on achievements creates an envy society and leaves the weakest behind." (Woman, 1968) There is an unstoppable downward spiral in which people are becoming increasingly unfree, although there seems to be a great deal of freedom. One has to submit oneself to many 'necessities' in order to remain a functioning, always running cog in our performance society. If you do not participate, you quickly end up in a so-called fringe group." (NN)

Excessive demands

The problem of excessive demands does not go unnoticed. More than 40 times respondents used the term "excessive demands". But what exactly does this term mean for them? Which activities or situations do they consider overwhelming?

The term "excessive demands" means, first of all, stress in the sphere of work: "hectic life and the feeling of being overburdened at work" (Man, 1952). In fact, many participants view the world of work as a problem zone of modernity. And yet, one could be overburdened not only by work, but also by "too high expectations" (Man, 1952), "by environmental influences" (Woman, 1942), "by a flood of information, huge oversupply of consumer goods, and also by the amount of spiritual offers, overstimulation" (Man, 1987) as well as "through consumption, leisure" (Man, 1946). Excessive demand means general fatigue and indifference: "overburdening in general" (Woman, 1945), "an individual becomes overburdened by trying to give meaning to one’s own life" (Woman, 1966). There is also a sense of being overburdened by "trying to structure the available time" (Women, 1958)because we are forced to do many things at once. One participant writes about a "manifold overburdening by the high speed of work and society, which often does not leave the time and energy necessary to look around and to secure the moments in which a human soul can breathe again". (Woman, 1950)

Overburdening by the excess of information and by pluralism is a specific component of this modern problem: one can be overburdened "by pluralism in many areas" (Woman, 1950), "by too many choices and freedoms and by an excess of diversity” that one has to deal within everyday life (Man, 1970). And also "by too many influences" (Woman, NN), and "numerous influences of the contemporary digital world" (Woman, 1947). One participant writes about being "completely overwhelmedby the rapidly changing world" (Woman, 1968), another writes about "'more and more' knowledge and 'too much' knowledge, including knowledge about ignorance, more diversity, greater speed in life and development, ultimately a constant confrontation with the new, the unknown, the unfamiliar, the absence of any reliability, security"(Woman, 1961). For one participant, excessive demand means "constantly making choices among the various information offers and entertainment possibilities" (Man, 1957) and for others – simply and clearly – it means to be "overburdened by complexity". (Man, 1968)

Overburdening in the area of family and children is also mentioned by some participants: "many families are overburdened by education of their children" (Man, 1963), "parents are overburdened (and as a result) children are neglected" (Woman, 1974), "children and adolescents are overburdened by the media". (Woman, 1969)

In the Church, this problem has a specific meaning. Survey respondents mention: "overburdening of the full-time staff (because of) an insufficient number of priests" (Woman, 1962) and "excessive demands on priests and often loneliness of priests (because of their celibate living)" (Women, 1950, Man, 1966), “priests are overwhelmed by the amount of work and, at the same time, many parishioners are alienated from the church" (Man, 1963), "the priest are overwhelmed (because) there is not enough of them and they are too old" (Man, 1947, Woman, 1953). It was also mentioned by one respondent with exclamation marks: "Excessive demand on the so-called lay people!!!" (Woman, 1959), and by others: “excessive demand on the volunteers" (Women, 1970), and "… on the pastors who are engaged orhave to engage themselves in various management activities" (Woman, 1958).

Meaninglessness, spiritual loneliness

One participant points out that "a growing loss of critical consciousness by more and more people" is a consequence of the "hostile system of global capitalism and its profit-oriented logic". (Man, 1950) Loss of critical thinking, fatigue, indifference, meaninglessness - these problems could have different social, cultural and psychological roots. In the online survey, several people mentioned a direct link between the modern economic development and various spiritual illnesses: The "dictate of capital (causes)spiritual loneliness" (Man 1963), it is "oppressive" for the soul (NN.) and leads to a "sense of meaninglessness of life, which cannot be filled by capitalism and the football-like competition at work." (Man, 1943). People are concernedabout a growing "personal greed caused by capitalism, the fear to lose something and inability to love one another, which make people deeply unhappy, they live in a vegetatinglife withoutmeaning."(Man, 1946) Ultimately, "materialism and capitalism repress the feelingthat human life has an end and a sense of transcendence."(Man, 1959)

Social coldness

Social coldness (emotional cold / human cold / coldness towards the weak / coldness in politics and among the people or simply coldness) are thewords that were mentioned in the survey 30 times, often in connection to critical reflection about the current economic situation in Western countries or a growing gap between the rich and the poor and lack of solidarity with the weak: "Capitalism, social coldness, loss of value" (Woman, 1966), "increasing 'coldness' in interpersonal relationships" (Man, 1947) ), "the ever-increasing human coldness, disrespect, money are playing an increasingly important role" (Man, 1972). "Instead of charity, material greed and selfishness. The human coldness sometimes gives me a feeling of being spiritual frozen to death."(Woman, 1978) In the long run, "the maxim 'the main thing is me’ ... [will lead to] the loss of any social thinking". (Man, 1956)

Eroding solidarity

Many respondents identify a growing lack of solidarity in human societies as caused by the current economic developments (capitalist ideology, dictates of the economy, pressure to perform). Solidarity means a weak sense of togetherness, a lack of social ties and a lack of charity. The diagnosis of the present situation and its potential future development is often sad and daunting. "The problems caused by capitalism are getting greater and greater. Social thinking, such a solidarity, disappear. The world is getting colder and colder."(Woman, 1946) "The capitalist ideology and its main profiteers are trying to oppose everyone against everyone ... In about 10 years the church will have a hard time keeping up its charitable status as the main beneficiaries of capitalism will opposeto charitable projects that help people overcomedesperate hopelessness"(Man, 1969) This "eroding solidarity" (Man, 1960) leads to "squeezing of the weaker / 'non-capable' groups of the population out of society" (Man, 1963)

Gap between poor and rich

Some respondents use the picture of an open gap or gulf - a dramatic separation between the poor and the rich, between those who earn too much and those who have nothing. This gap occurs between social groups, and also between countries. This picture contains in itself both a diagnosis of the present situation and a sad prognosis of its future development. The term "gap between rich and poor" was used by more than 150 participants, in various expressions: "the gap between power and powerlessness" (Man, NN), "the gap between the super-rich and the ordinary people" (Man, 1952) , "social scissors" (Man, 1946), "increasing polarization of society" (Man, 1952), "scissors between system winners and system losses" (Woman, 1971), "scissors between opposing groups" (Man, 1952), "divide between a few very rich and more and more people in precarious life situations" (Man, 1962), "precarization of the social middle class"(Man, 1962), "crumbling social cohesion in society" (Man, 1970). A man from Germany points out that different social groups that are increasingly separated from each other live under the same social pressure and both - without solidarity toward each other – would eventually became the losers of modernization processes: "It creates an absurd social separation in which one group can hardly keep afloat through excessive effort to survive in the hamster wheel of the achievement-oriented and consume-driven society, and the other group sinks into poverty and unemployment." (Man, 1957)

Three participants from Germany have briefly summarized the current situation in their country:

"In Germany, the gap between 'poor' and 'rich' opens up more and more. The existing middle class is more and more decreasing. This results with the growing social tensions. Poverty at an old-age will increase (both monetary and in psychological sense)". (Woman, 1968)

"The gap between poor and rich is becoming greater... Those who have no rich parents and do not belong to the generation of the heirs, despite good education, have little chance to have enough money to buy property." (Woman, 1963)

"The gap between rich and poor, the increasing violence, the right-wing radicalism, the decreasing tolerance." (Woman, 1951)

And a participant from Switzerland agrees: "The gap between rich and poor is becoming greater, the social cohesion becomes less important". (Woman, 1974)

In Austria, female participantsindicate the same problems by connecting them to their personal feelings of frustration, insecurity and longing: "The gap between rich and poor is widening, people are listening to populist slogans, anxiety and insecurity are increasing. There is an impression that one could not do anything anyway; the feeling that there are no alternatives becomes stronger." (Woman, 1961) "There is, on the one hand, a widening gap between rich and poor and, on the other hand, an unpredictability of one's own life, because neither employment nor relationship is secured." (Woman, 1961) "The ever-widening gap between rich and poor, and then the longing to oppose this development whenever we can and in any way possible." (Woman, 1970)

The Church is facing challenges: Messages, Actions, Values

What contribution can and should the Church make in such a difficult economic and social situation? How can we change the inhumane neoliberal / capitalist developments and improve the conditions of the weak and disadvantaged people? How can the churches contribute to the sustainable poverty reduction? Is "capitalism with a human face" just a dream? How can we oppose the compulsion to consume and pressure to perform? On what values ​​can we build our lives?

One participant says it clear: "The church is challenged most of all by the way of thinking, which is now pervasive in all areas of life, namely the way of thinking that comes together with the prevailing radical capitalism and reduces people to usefulness and does not take into consideration the thoughts and deeds that appear to be not useful". (Man, 1966)

The church is expected to engage itself in "prophetic criticism of the capitalist economic order based on the Catholic Social Teaching (for example: the principle of the justdistribution of material goods)" (Man, 1948). Many participants voice out concrete messages, suggest actions, values, and projects to be developed as part of an "option for the poor" to show a way beyond the harmful economic developments.

Option for the poor

Many of the survey respondents among those who expressed their concern about the economic issues of our time also commented on the issues of justice and solidarity with the poor. The expression "option for the poor" - a major theme of the Catholic Social Teaching and the Latin American Theology of Liberation –which a topic ofmajor concern for Pope Francis - was mentioned more than 45 times in various contexts. Examples are: "option for the underprivileged" (Man, 1943), "option for the disadvantaged" (Man, 1937), "option for the weak, disabled" (Woman, 1968), "option for the poor, homeless, disenfranchised" (Man, 1953), "option for the poor, excluded and marginalised among us" (Woman, 1967), "option for refugees, poor, homeless" (Woman, 1949), "option for underprivileged" (Man, 1958), "option for the marginalized "(Man, 1963) and"option for those living on the edges of society"(Woman, 1955).

The term "option for the poor" implies not only concrete assistance to the poor, but also a critical attitude and critical thinking on modern economic developments that cause poverty, which is closely interwoven with environmental destructions, wars and other conflict factors and divisions of society. This global perspective on poverty and the need to act both regionally and globally is expressed in many variations: participants writes about the need to "take option for the poor seriously." (Woman, 1964) "to embody, not just propagate, an option for the poor. " (Man, 1950), "option for the poor, global thinking and local action." (Man, 1971), "the 'option for the poor' should not be narrowed to mere fundraising, but must lead to a worldwide redistribution of wealth, especially material resources that lead to ... structural sins (consumer behavior!), include those sins into a new catalogue of busses." (Man, 1937), "promote the Gospel of Jesus and his option for the poor and practice it in local communities." (Man, 1942), "100% - option for the poor, marginalized and disenfranchised among us; never tire of resisting political or social tendencies that oppose this option." (Woman, 1967)

"Option for the poor" also requires changes to be made in the Church. Because the Church is committed to serving the poor. Pope Francis wishes "a poor Church with the poor". Christians are called upon to face different facets of poverty - hunger, disease, homelessness, marginalisation, exclusion, discrimination, a state of being underprivileged, and injustice - as well as to take the poor people seriously, the way they are, in their otherness. Because people – concrete individuals - always have to be put first.

Man is not a commodity!

Over the past 20-30 years, the market relations, consumption and competition have shaped, changed and regulated human life, in various social areas, including the health system, youth work, schools, assistance to the poor, charity and international development. It seems that even in these areas a person began to disappear behind the economy. A person is being transformed into a sociological object, an economic factor, and a "commodity". His or her feelings, attitudes, dreams seem irrelevant to the proper functioning of this gigantic machine called the "modern economy". Should Pope Francis be right with his controversial phrase that not anyone else, but this "economy that kills"?

Survey participants seem to agree with Pope Francis. The main problem of our time, as some see it, is the "limitation of human relations to the commodity character" (NN) and the maladies resulting from the "transformation of creation (humans, animals, plants, earth and spirit) into exploitable commodities" (Man, 1941). Even the social areas were economized and reconstructedin a neo-liberal way. Man and everything human became "the commodity" (Woman, 1937, NN). "There are more and more disposable people" (Woman, 1961).

This development inspired some to critical reflections and to search for alternatives: "The following questions seem important to me: Who am I? What is the purpose of my life? How do we shape a coexistence in which every human being is treated as valuable and equal? How do we deal with the negative excesses of our capitalist performance society?" (Woman, 1964) One can and should resist this capitalist performance society - the society, to put in in the words of one respondent, of "non-culture of cold-heartedness and lovelessness, hatred and exclusion, the erosion of social cohesion, the society which promotes thinking about a person as a commodity (according to the motto: man should serve capital interests and not the other way around)."(Man, 1971)

Built an alternative communitiy

One respondent fears that "building a new form of coexistence" is not an easy task (Women, 1964). But that is exactly what some other respondents think of as the best future option for modern society. They expect the church to support building alternative communities and to help people make decisive steps in this direction: "It is difficult to escape the constraints of financial capitalism, corporations, markets and financial speculationto establish asolidarity-based society, to bemore attentive to ecology, and to establish an "alternative society" (Woman, 1967). "Church should encouragemodern people, who aremore and more influenced by capitalism and individualism, to build communities and a homeland, and to create something like an alternative society. "(Man, 1955)

An alternative society can only be built on alternative values and be based on an alternative logic of human relationships as well as provide an alternative view on life. It needs new "models of community [that] transcend the limits of poverty" (Man, 1942): "The church should be governed not by the logic of the market but by the logic of charity." (Man, 1978) Similarly, one participant thinks that the church "could give people an alternative view of life and fulfilment. Beyond consumption, self-optimization and permanent performance pressure. It could serve as a model of limitation (of life styles) in a positive sense. It can reduce the fear that one falls short when one does not join the rest of the society in the madness of ‘higher, faster, farther, more and more’." (Woman, 1964) An alternative society can offer other forms of economic activity (instead of saving and maximizing profits in the sense of capitalism and the consumer society) – “abstinence from consumption and focus on the essentials." (Woman, 1966)

Alternative communities, in which not performance, but humanity and respect are in the foreground, could be built like "islands" in the modern world. A participant from Austria emphasizes thatthere are many "overburdened people - up to the leaders" and that, in this situation, the church "creates islands (in order) to help people to realize what is the most important in their lives". (Woman, 1951) Similarly, a young woman, also from Austria, compares overburdened people with the "masks" that must always be "radiant and magnificent" and she dreams of a "silent church" that offers an alternative way of life. In such a difficult time, as she writes, "perhaps a simple, honest, silent church (in which silence is filled with devotional prayer) would be a true, authentic church". (Woman, 1991)⁴³

One could also find among the writings of the survey participants a great number of suggestions and ideas that can be used as guidelines for specific activities, projects, initiatives:

Cooperate with church and non-church aid organizations:

Morecaritasactivitiesand missions are expected.⁴⁴ The term "caritas" was mentioned more than 100 times in the survey: "caritas as the core of the communities" (Man, 1964), "fewer cars, more caritas" (Woman, 1962), it is needed a "classical form of caritas while facing a global responsibility" (Man, 1951), "greatest possible support for charitable organizations (such as Misereor, Caritas, Stern singer)" (Man, NN). "caritas ... must be given central importance in the community" (Man, 1992).

Several respondents emphasize that it is important to support Caritas: "caritas is an approach that is well understood by many people, therefore there should be given more support in this field, including to the volunteers." (Woman, 1953) More support should be given to implement the "option for the poor” through combating unjust structures, and through provision of direct aid –through Caritas, Misereor, etc." (Man, 1946) The task of these organisations is to exercise caritas in a close cooperation with church institutionsdedicated to the development work. This would enable a significant "critical monitoring of the processes of globalization and world trade, by focusing on a clear ‘option for the poor’ and protection of the environment –in the spirit of charitable activities of the church." (Man, 1964)

Strengthen social awareness

"We live in an unjust dictatorship of capital, and the church is submissively silent about it," writes a participant from Germany (Man, 1939). This is not just a descriptive statement, but an invitation to a broad public discussion. Activities are expected to be conducted with the purpose of rising awareness in the field of "business and values" in the media, in business world and at a political level. It is expected that the church would "clearly distanceitself from capitalism" (Man, 1955) and "put limits on the market economy" (Man, 1970) In a prophetic language the churches should denounce the "increasing greed of entrepreneurs: finance, commodity traders, pharmaceutical lobby, large corporations, military industries, etc." (Man, 1945). Another respondent expresses it more cautiously: "I would be happy if the church would engage itself in a dialogue with the idols 'Capital' and show that the growing scissors of injustice will inevitably lead to a devastating boomerang if we do not share goods more equally." (Woman, 1960) In any case, it is helpful "to shape the public discourse in such a way that people would turn away from the idea that man derives his/her dignity from his/her performance capacities only". (NN)

Churches should help people learn from positive examples and share their knowledge: "the church should present in the media the examples of the works ofcaritas and activities of care and compassion." (Woman, 1962)

Of course, a statement of one female respondent is sobering: for her, the "social market economy is a wishful dream that cannot be realized globally. I wish that economic research for the future would be carried out at church universities. What a great development !!! from capitalism (growth until a collapse of resources) to a recycling economy ??? can we make it really??? Untilthis plan would be realised, the church should tell the truth about the wrong developments and injustice."(Woman, 1958)

Act ethically

The ethical awareness for all players in today's economy should also be strengthened. But words alone are not enough. Clear decisions and actionsare needed – these decisions and actions should be ethically grounded and have an exemplary meaning. "All clergy and laity should not confront the abuses only verbally, but have the duty to use their market power to consume consciously and to buy only the ethically produced products and to hire only service providers that act ethically. Church organisations should have economic relations only with suchcompanies that employ their workers on ethical terms, for instance with regard to wages and working conditions and, furthermore, act ecologically and keep peace as much as possible." (Man, 1959) This could also mean the "abandonment of all connections to financial institutions involved in the economic disadvantage of non-industrialized countries ". (Man, 1937)

In such economically difficult– and crucial - times,consumers also should be ethically aware. The questions: what we spend our money for and how we invest moneyhave an ethical dimension. The church could educate its members. The appropriate guiding principles could be: "No investments into unhuman or illegal projects, often conducted in Africa, leading to impoverishment and starvation of the indigenous population." (Woman, 1953) "Spending at all levels must conform to the principles of the Gospel." (Woman, 1965) "Spend more money on the poor and aid projects!" (Woman, 1954)

Promote Solidarity and Justice: Church as a bridge builder⁴⁵

The option for the poor also means the option with the poor. It is a way for both, the rich and the poor, to participate in a common culture of solidarity. The church should support this culture of solidarity in all possible ways. A "pontifical" bridge-building church is desired: the "church must be a bridge-builder: solidarity with the poor and the rich, with the weak and the strong, with the little ones and the big ones". (NN) The church ​​should "not build borders, but build bridges" (Man, 1949), "build not fears, but bridges" (Man, 1968), "... between the poor and the rich" (NN), "... between people"(Man, 1957); "... between social classes, political attitudes, religions and cultures" (Woman, 1974, Man, 1962), "... between people and the environment" (Woman, 1946); and create bridges "with the people on the margins of society" (Woman, 1938). The task of church communities is to "build bridges through dialogue" (Woman, 1961). "The church can build bridges between social groups and bring them back into conversation;it can radiate hope and show perspectives" (Man, 1965) and "as bridge builder (the church can) connect people with one another" (Woman, 1965), "bridge the gap between the poor and the rich, that is becoming bigger and bigger". (Man, 1968) It is important to "denounce again and again the injustice of the world economy" (Woman, 1959), to demand a "fairer distribution of capital" (Man, 1968),and address the issues of "social justice and poverty, in other words, to(promote) prosperity for all, instead of capital concentration in the hands of a few"(Man, 1963).

Be on the side of the poor

To be on the side of the poor or to care for others is a part of the Christian faith. In this regard, many Christians follow the example of Francis of Assisi and their own inner convictions. They not only offerdonations to the poor from their own abundance, but go a step further. They give up their safety and comfort, they go out of their comfort zonetomeet people in need. This means, they take people seriously.⁴⁶The respondents of our survey appeal to parishes ("To offer more for the poor and disadvantaged in the parishes - not just about Caritas." (Man, 1980)), but also to the Church as a whole ("Church should be clearly (as Pope Francis already does) on the side of the poor, the socially disadvantaged, and should fight capitalism" (Man, 1950)). The help begins fromtaking the marginalised people seriously: "the losers of globalization and the performance society must be made socially visible and socially integrated." (Woman, 1974)

"Helping the weak, poor and stumbled" (NN), "bringing the poor to the middle" of society (Woman, 1940), "loving the poor" (NN), "coming down to the poor, but not in a sense: 'we will cure your soul' "(NN), "appreciating the poor "(Woman, 1979),"but also those who feel overwhelmed by the meritocracy and feel 'detached' from the consumer society, even if they still can meet ends, cannot take part in the latest developments of the materialistic society. The church 'on the spot' can make a very significant contribution by helping these people –through concrete activities - through active help and support not only in a material sense, but also in spiritual needs."(NN)

Act against consumerism and meritocracy

Because of the social urge to consume and the pressure of advertisement, we are constantly tempted to buy products and use services. But do we really need these products and services? Can we determine the extent of our own consumption? Can we consciously opt for or against advertising? And, while we consume, can we follow our own consumer logic and preserve our own principles? Many respondents answer such questions with the definete „yes“.

The church and religious communities, as well as individual Christians should act "against performance-oriented society and efficiency thinking" (Man, 1948), they should "use good arguments and criticize the materialistic world view and aggressive promotion of consumerism" (Man, 1969) "to show the people that consumption and possessions alone do not make us happy" (Woman, 1950), "show that life away from consumption can be better, more fulfilling"(NN) and "that God is not a consumer good but an attitude towards life"(Man, 1974) "The church in Germany ... as a 'rich' church has the obligation to visibly separate itself from consumption and possession-oriented mentality." (Woman, 1965) A strong and consistent "consumer criticism" (Woman, 1960) is expected: the church should develop a "critical view on consumption" (Man, 1945) and even "abandon consumption" (Man, 1954). In addition, the "consumption behavior of priests should serve to other people as a model" of ethical consumption. (NN)

The necessity to restrict consumerism and to change our throw-away mentality isdiscussed in detail in the chapter on ecology. People point out to "the climate change and the non-change of consumerism in the industrialized countries, thoughtlessness and lack of will to change one’s life style for a more modest one" (Woman, 1940) and to the "industrial agriculture, which permanently destroys the foundation of our life on the earth (soil, insects, birds...) and torments animals in factory farming"(Woman, 1952). The survey participants urge Christians and Christian communities to become more ecologically aware: in all church projects and in all everyday activities (shopping, traveling, managing buildings, construction new houses, organizing church festivals, etc.) to follow the logic of creation instead of the logic of consumerism (profit maximization, benefit and saving).

Give meaning to life

By rejecting the offers of consumer society and by resisting the performance pressure, contemporary people will be able to discover a true, spiritual identity and to give their own life a new dimension, as well as to make life more fulfilling and meaningful. One participant makes a concrete suggestion: "The Church should oppose the omnipresent meritocracy, help people to discover their true spiritual identity, and to show that the current way of life, which, supposedly, gives us security is, in fact, an illusion. The Church can do this only by transforming itself from an institution that administers faith into a religious community that transforms a person and thus enables him/her to live his/her life in communion with God. This way we can reach spiritual maturity and succeed in liberating ourselves from the common patterns of performance-orientation and success-pressure." (Woman, 1964)

Particular attention is given to a sensitive question about the meaning of suffering - can suffering make sense in a success-oriented society? One participant writes: "The church brings us a 'community' and ‘values’ - it shows us that there is something else besides consumption ... It can also show that suffering can have a meaning." (Man, 1938) Similarly, another participant writes: "the moral decay of capitalism, egoism / self-realization, refusal to 'give up' anything, desire to stay away from suffering and focus on this world – this all is not what our true home is." (Woman, 1975)

Does the church have this spiritual power? A survey participant has doubts: "People are looking for meaning - but find it less in the church, instead they became attracted by the 'promise of salvation' of wellness, various worldviews and capitalism. The Church could have so much 'more' to offer for time and eternity!" (Man, 1982)

Nevertheless, the motto remains: "Focus on the essential, on the roots; it is not the consumption that makes us happy, but the love that offers perspectives." (Woman, 1969)

Be poor

There are complaints⁴⁷ that the Church is too rich and allied to the rich, that it does not do enough for the poor: "Often there is no attention (in the churches) to the poor, the weak, the marginal ones ..." (NN ). In this regard, the respondents make practical suggestions:

The church must become "poor" (Woman, 1944, 1945, 1963, 1963, 1967, 1986, Man, 1949). "Poverty alleviation means observing a simple way of life" (Woman, 1943), the Church should become "a church of the poor and those on a periphery" (NN), "throw away all pomp and become a church of the poor" (NN), "give up ballast" (Man, 1949), "separate yourself from ballast as much as possible (assets, expensive churches ...)"(Man, 1946),"renunciation of property"(NN), "make an alliance between the altar and poverty" (Man, 1946 ), "give up own property" (Man, 1963), "live more in poverty" (Man, 1938), "treasures and collections of 'treasures of the church', luxurious buildings and renovationsshouldbe eliminated" (Woman, 1965), "less pomp and more modesty". (NN) One participant calls for a "rejection ofa luxury lifestyle. Church authorities (should become) the role models for people. There are enough negative examples." (Man, 1946)

Strengthen the credibility of the Church

The topic "Credibility of the Church"⁴⁸ has many facets. The desire for an authentic and believable church is great. "Becoming poor" and "becoming a church with the poor" is one of the most important ways to strengthen the credibility of the Church: "The Church must become poor to be credible" (Man, 1949, Woman, 1959, 1983). "A poor church is more credible" (Woman, 1957), "... more authentic" (NN), a poor church is "a serving church" (Woman, 1937, 1934), "a church without privileges" (Woman, 1951), "the way Francis of Assisi desired the church to be" (Woman, 1993). "An oppressed and / or poor church is better than an adapted, silent, rich, not credible one!" (Woman, 1958). A participant from Austria agrees: the church "must become a poor church" and notes: "I still have not understood why (the church) needs so much land ownership". (Man, 1995) "The church should become credible and make the faith believable by being involved in emergency situations and by giving people a political voice (poverty, homelessness)." (Woman, 1949)

Peace: Third World War in Rates

In his message for the celebration of World Peace Day - 2018, Pope Francis pointed out to the causes of global migration movements - wars, conflicts, genocides and ethnic cleansing: "The armed conflicts and other forms of organized violence continue to cause population migration within and beyond national borders"⁴⁹. The world is in danger - this was also repeatedly stressed in other documents: "the human being is in danger" (EU Parliament,⁵⁰ 24), the entire human life is in danger: "God threatens to do away with humanity because of its constant failure to fulfil the requirements of justice and peace:"(LS 70). The danger of a nuclear strokes was described by the Pope as a "suicide of humanity".⁵¹

Similar to the Pope, the experts clearly see the problem and worry about peace. For them, one of the great challenges that humanity iscurrently facing is the dangerof war and terror. According to Pavel Mikluscak, an expert from Slovakia, ouraim should be the "cohesion in Europe to live in peace and friendship". Jörg Dantscher / Theo Kellerer expect the Church to "seek solidarity with the people for peace and justice". Another author strongly emphasises the necessity to “find andrecognize a possible contribution of the church organization(s) to preservation of peace in the world " (Eder Anselm). In addition to other forms of diaconal intervention, "diaconia of peace" should be performed at the first place (Leo Karrer).

Concern for peace

Many participants in the online survey also shared their deep concern about the world and the future of humanity: "growing threat to peace worldwide" (Woman, 1975), "lack of peace" (Man, 1947), "war in Ukraine" (NN) and "war in the Middle East" (Man, 1941), "tensions after the war in the Western Balkans" (Woman, 1959), "increasing violence against Christians in the East, in Egypt" (Woman, 1948), "violence against minorities"(Woman, 1968) and "violence against women"(Woman, 1959)," bombardments” (Man, 1957), "nuclear armament" (Man, 1971) and"war of everyone against everyone" (Man, 1964). In all the survey responses, the word "war" was mentioned 132 times, the word "violence" - 129 times, and the word "peace" - 141 times.

Respondents commented on the "need for peace, security and prosperity" (Woman, 1981), "yearning for peace" (Woman, 1934), "Longing for a successful life in love and peace" (Man, 1951), "search for inner and outer peace" (Woman, 1982).

The causes of the lack of peace are identified by respondents in their local context and internationally. Political, social, economic and ecological reasons for wars and conflicts were named: "political insecurity" (Man, 1941), "hunger in the world" (Woman, 1943), "lack of empathy and justice" (Woman, 1953), "injustice in the economic system (worldwide), planned cuts in the social system by new Austrian government, thus the social peace is endangered". (Woman, 1961)

The modern economic order has been described many times as dangerous for people, nature and the earth:⁵² "The problems are escalated by wrong private, economic and political actions" (Man, 1940). "The danger of neoliberalism, the social peace is endangered". (Woman, 1957) The result: "Peace is seriously threatened. Conflicts over resources will increasingly destabilize Europe too". (Man, 1958)

Peace is also endangered by the "extreme human reactions leading to incomprehension, hatred, flight, murder and war" (Man, 1947) and by the lack of "global solutions (climate, migration, peace efforts)" (Woman, 1963). "The struggle for unity and peace in opposition to the reawakening of nationalism and selfishness in many countries" (Man, 1937).

One participant also pointed out that "electronic innovations ('cyber war' and the like)" cause new threats to peace, security and freedom" (Woman, 1960). Verbal violence is a subtle form of violence. According to Pope Francis, "Christians too can be caught up in networks of verbal violence through the internet and the various forms of digital communication” (GE 115).

Peace and the refugee question

The survey participants often mentioned the refugee issue (Man, 1941) in connection with the theme of "peace" (Women, 1948, 1948, 1956, 1967, Man, 1936, 1948, 1959, NN, etc. - a total of 36 participants). The global migration movement, says Pope Francis, "requires concrete commitment, a network of assistance and goodwill, vigilant and sympathetic attention" so that "brothers and sisters can once again live peacefully in a safe home". (World Day of Peace 2018) Respondents view this issue in a similar way: "Seekers often go a long way before they find their God, their peace" (Woman, 1947), they seek "protection and peace and a life perspective" (NN). But "we are committed to determining who has the right to live in freedom and peace. We make the borders tight, we live in abundance and we wonder that not everyone wants to accept this". (Woman, 1972)⁵³Such remarks sound similar to the Pope Francis's comments about the refugees. For World Peace Day 2018, he said, "They set out tojoin their families or to seek professional or educational opportunities, for those who cannot enjoy these rights do not live in peace."

The lack of peace is always a global phenomenon. If a war breaks out in one part of the planet, one can feel it in the other part. We live in a "stormy time" when a "global orientation patterns" (Man, NN) and "political responsibility in all areas (incl. classical caritas with a sense of global responsibility)" (Man, 1951) are absolutely necessary.

Peace and the question ofenvironment

The awareness of the limitation of the natural resources and earnest attempts to share the goods are absolutely necessary for our countries and cities to "turn into workshops of peace." (World Peace Day 2018) Many respondents - young and old, men and women - emphasize that life in peace requires a responsible use of natural resources (Woman, 1939, 1941, 1957, 1958, 1963, 1967, Man, 1939, 1941, 1946, 1951, 1966, 1975, NN, etc. - 26 participants). Therefore, the conditions of the environment are the greatest challenge for preservation of peace on the planet: "Peace, environment andthe Incarnation –all these topics are old and highly modern, at the same time" (NN, 1966)

One respondent clearly points out to "the injustice that 20% of humanity claim 80% of the total resources, which they not only use improperly, but also endanger peace, or even more - trigger conflicts". (Woman, 1941) The tasks are the following: "Peace-making, disarmament, respect for creation, equality and protection of creation - Promotion of a new image of man and behavior towards the nature, to ensure the survival of the Earth and human beings." (Woman, 1979)

Peace and the question of justice

83 participants mentioned the two themes "peace" and "justice" together as two closely connected to each other challenges of our time: "peace, justice, responsibility for the future" (Man, 1948), "peace, justice, preservation of creation" (Woman, 1969, Man, 1949, 1964, NN), "Peace, migration, climate Change" (Man, 1972), "Peace, a just world order" (Man, 1959), "social justice and peace, solidarity with the poor and the weak" (Man, 1952)

The Church is aware that it has not always served peace. But "the Church remembers mercy, justice, and peace, and confesses its own negligence to people." (Man, 1965)

Peace through religiously legitimized violence?

There are attempts to achieve justice through violence.⁵⁴Sometimes such violence is justified in the name of God. But this, according to the Pope Francis, is a crime, because "the dignity of human life ... is always sacred." (GE 101) Violence is the opposite of any religious belief: We must, according to one respondent, "stand up against violence together with other Christians" (Woman, 1936), "stand consistently against violence"(Woman, 1963), and "oppose hatred and violence" (Man, 1942). Respondents demand "non-violence" (Woman, 1946), "non-violent communication" (Woman, 1952, 1969), "separation of powers" (Woman, 1966, 1987), "nonviolence" (Woman, 1953, 1966, Man, 1940), "nonviolence as an absolute maxim" (Man, 1962). This also applies to the churches: "'All of you are brothers!' ... It is necessary for the church to distance itself publicly from all the power-oriented practices and alliances, in which it had been involved in the past, to regain trust in people". (Man, NN.)

Ways of peace - messages, actions, spirituality

What can and should be done by the churches to establish and keep peace? The concern for peace, according to Herbert Denicolò from Italy, is not only a task of the Christian churches, but of all religions, even more, of all people of good will. Therefore, "Christianity, Islam, and Judaism ... must rapidly and thoroughly discuss this issue in order to grow together into a global peace movement." Participants of the online survey proposed a series of spiritual messages and actions to achieve and preserve peace - and to understand peace as a value. The main keywords are: nonviolence, peace work, reconciliation work, peace policy and peace education.

Nonviolence

"A path to peace in our troubled world" (EG 257) - with these words, the Pope Francis means the need to promote dialogue with non-believers and other believers with the purpose of peace-building. According to survey respondents, without a dialogue we cannot preserve "peace between peoples and religions" (Woman, 1949, 1956); It is important to invite people "to pray for peace, to realize how important it is to create peace in their own environment. To help establish dialogue, reconciliation". (Man, 1947) "Many different religions live side by side in cities and regions. They have their own claims for "truths". Catholics should initiate a permanent dialogue with other believers in order to live together in peace. We should not focus only on our internal life but to go out to face other communities!" (Man, 1939)

A Christian culture of resistance is a "new political culture".⁵⁵It includes not only talks, dialogues and public communication (through radio, television, press), but also various nonviolent actions, such as civil disobedience and refusal of cooperation (strikes, boycotts, fasting, silent marches, etc.) as well as development of constructive projects (such as projects related to environmental protection, social defence, help for migrants and asylum seekers, etc.): "Following the Gospel, the Church should be critical of the capital powers, the economy and the politics of violence. Only this way can the Church be on the side of people, according to the meaning set up by Jesus". (Woman, 1933) Always give priority to "nonviolent conflict resolution". (Man, 1955)

Most of the participants talk about a "positive peace" in the sense of the need to organize a peaceful coexistence, to peacefully deal with each other, to find a consensus and to resolve conflicts. But there are also respondents who are aware of the so-called "negative peace," i.e. defining peace as the absence of war, violence and armed conflict.⁵⁶They demand "disarmament and peace" (Man, 1946), "commitment to disarmament" (Man, 1956), and "a clear pacifist attitude to non-violence, to arms exports" (Man, 1964). The word "arms" ("arms exports," "armaments," "arms industry," "arms warning," etc.) has been used 24 times, the word "weapons" ("weapons trade", "weapons shops," "weapons production,” etc.) has been used 34 times.

Peace work

Peace work, work on the protection of peace (called 15 times) was mostly understood in asense of "building bridges" (Man, 1970): "bridging bridges over some trenches and making an important contribution to tolerance, mutual acceptance and peace" (NN), "strengthening solidarity" (Woman, 1962) and promoting "understanding between peoples and generations" (Man, 1958). "The Church must become more the advocate and motor of justice; toestablish peace means more than justto have (momentary) absence of violence and war." (Woman, 1954)

Peace work also means a conflict-sensitive handling of problems, seeking constructive peace solutions and pursuing peace policy. One must emphasize "the common, the things that connect people with each other, as opposed to the divisive. I.e. one should not lose oneself in trench battles and quarrels. In the spirit of Francis: compassion and pastoral care". (Woman, 1960) To make these efforts means to promote the basic Christian virtues, such as "charity, love of the enemy, seeking peace and justice, caring for people in need". (Man, 1935)

Peace work should be done "inside and outside" (Man, 1963). Interfaith peace work can "develop positive experiences in the region and export these experiences to Western Europe" (Woman, 1959). One female participant (1945) writes that it is important: "to strengthen opportunities for peace work in the regions, to point out to the global economic causes, and to help the victims".

Reconciliation

Peace work was also understood in a sense of after war/after conflict "reconciliation work": "As a supporter of reconciliation process, the church is a messenger of peace and friendship among the people, whomit guides and accompanies. At the same time, the churches are alsoplaces and authorities which people can look at with hope to prevent suffering, violence and injustice. Global networks make the Church a global player and it can use the solidarity of its members to advocate a future faith-based world of peace – a kingdom of God." (Woman, 1991)

A specific aspect of reconciliation work isrelated to other Christian churches. The survey respondents mentioned the old split between Orthodox and Catholics. The time has come to bridge this gap: "Close cooperation with the Orthodox churches (is necessary), because there are many similarities and only a few divisions" (Man, 1940): "Let's go to each other, we are connected through a common spirit and good will, lets bridge the unfortunate a half-of-a-millennium-old split – here I am also thinking about the Orthodox churches – this split has lasted for a millennium. Those who split, weaken themselves. Whoever comes together strengthens themselves."(Man, NN)

Nationalist tendencies prevent a successful reconciliation between the two major churches. The survey participants expect "reconciliation work (to be conducted) based on anevangelical vision and against nationalist temptation of the Catholic and Orthodox churches in the region" (Woman, 1959) and "resistance to national egoisms that hamper the world's integration and endanger peace." (Man, 1958)

Peace education

Peace education is a complex field that encompasses various areas of knowledge: culture of peace, human rights, intercultural learning, anti-racism, etc. Education for peace means education in sustainability, gender equality, environmental protection and "intercultural humanity" (Man, 1950). Peace education is education for the preservation of peace "beginning in the domestic sphere, in the communities, in the marriages and partnerships." (Woman, 1942) It is not only knowledge, but also conscious actions with peace in mind: "Many talk and demonstrate for peace, but they are not prepared to say goodbye to some of their own cherished ideas." (Man, 1936) One participants complains about a "lack of understanding that every person grew up with his/her own subjective views on justice and with his / herown subjective value system, and only byaccepting new values a person will be able to createa peaceful, collaborative coexistence". (Woman, 1942)

In the world of "increasing conflicts, growing indifference to the needs of people and lack of peace solutions" (Man, 1937), it is necessary to "train peace workers in the sense of non-violent communication ... and these peace workers, priests, deacons, etc. should be sent to crisis regions". (Woman, 1969)

Appreciation of peace work of the Church

Whether the Church is currently doing enough peace work is a topic that was discussed by several experts. Auxiliary Bishop Matthäus Karrer, for example, complains about a retreat of many pastors from society, but he also welcomes a dedicated peace work carried out by such organisations as the BDKJ (Federation of German Catholic Youth). The remark by Heribert Köck corresponds to the challenges of the time of Pope Francis: "The Vatican has not yet arrived to this idea - or even have dumped it - that a religious community like the Catholic Church, which has more than a billion members, could appeal to the authorities of this world to use all the available political and economic opportunities to secure peace and to make a common human step in securing the sustainability of resources."Unlike Köck, Gregor Lang-Wojtasik is pleased to announce that "peace, justice, the preservation of creation ... have again become tangible visions of active Christianity". In the situation of the humanity survival challenges, "peace and nonviolence" must be at the centre of our attention. In this regard, a Franciscan Sr. Martina Schmidt appreciates Pope Francis for his "commitment to the preservation of creation, justice and peace".

A Third World War on rates

An in-depth and detailed contribution, dedicated solely to the theme of Pope Francis' commitment to peace, comes from the emeritus Pastoral Theologian from Münster Norbert Mette. The author uses as a title a repeated phrase from Pope Francis: "We are in the middle of a third world war". Pope Francis also speaks of a "world war on rates". Below are the key messages in the article by Norbert Mette:

1. We live in a world full of wars and violence caused by many disastrous factors, including: armaments industry, power struggles, revenge, struggle for scarce resources, access to markets, in appreciation of life as such, ideological glorification of violence. The cyber war is a new factor.

2. To defend peace, it is necessary to put a ban on war and arms race, especially on nuclear weapons.

3. On the way to peace, a new culture of coexistence, non-violence, mutual respect and solidarity is needed: not weapons but only justice creates real peace.

4. Violence in the name of God is always a betrayal of God. Every war is ultimately a crime against God and people.

Peace in the hearts

Certain patterns of Western thinking were criticized by the survey respondents: the inability of many people to think about the fragility of peace and to find peace in their own hearts. “There is no real joy and no peace in the hearts of people living in the situation of great material security. ... There is a huge hunger for meaning." (Woman, 1956) There is a deep resistance to changing their habits and ways of thinking: "in the West, people have not yet understood that they need to simplify their lifestyle – for the sake of solidarity and for environmental reasons ... for the benefit of all." (Man, 1954) Therefore, one of the specific features of our time is (here we quote a female respondent from Germany): "a society, surrounded by prosperity and peace, is becoming ever more consumption-oriented and arbitrary in its values". (Woman, 1962)

Sister Beatrix Mayerhofer, a Provincial Superior of the School Sisters in Austria and Italy, refers to the spiritual dimension of peace work carried out by the sisters: "In the heart of the world we want to be women of peace, hope and love."

Digitalisation: a new challenge

"Digital intoxication and a feasibility ideology of the technical affinities." (Man, 1960)

"In an Information Age, the world is a much more open book." (Woman, 1946)

"To be aware of the current topics (the signs of the times) and to be well-familiar with them (e.g., mechanization and digitalisation) in order to contribute (as a pastor) in to current social discourses and to properly deal with the challenges of the everyday life, and not to be labelledas old-fashioned." (Man, 1978) – this was important for anonline survey respondent.

Many of the survey participantsindicate the major challenges of the contemporary world with one keyword - "Digitalisation" (NN, NN, Man, 1962, 1931, 1935, 1946, 1946, 1955, 1957, 1960, 1964, 1972, 1982, 1985, 1929, 1938, Woman, 1982, 1951, 1952, 1956, 1958, 1961, 1964, 1974, 1979, 1979, 1966, 1961, 1944). Some of them offer explanations. For them, the challenges are: "digitalisation of everyday life" (NN), "digital networking" (Woman, 1953), "digitalisation of practically all areas of life" (Woman, 1961), "increasing digitalisation of everything" (Man, 1958). "Digital transformation" (Man, 1988) brings mankind on the verge of a "digital age" (Woman, 1979, Man, 1954). “Digitalisation means that virtually everyone has a smartphone these days and some people use it for several hours a day”. (Man, 1973)

While writing about digitalisation, respondents also make connections to“information”, "Informatizácia" (Man, 1963), "globalization, digitalization" (Man, NN), "media world (digitalisation)" (Man, 1942), "digitalisation (including the media)" (Woman, 1950). Or more generally: "Digitalization and its impact on society” (Man, 1959) as well as "digitalisation, labour market". (Man, 1959) In any case, "digitalisation and globalisation are causing a social change, a rapid change in all areas of life". (Man, 1949) The following conclusion can be drawn: "Society is changing in its structures and ways of communication. Aboom of information and knowledge overshadows everything that has happened in the past centuries." (Man, 1935)

For many, this new phenomenon appears ambivalent. "Digitalisation has many positive sides andit bring many possibilities, but also it has many negative sides: impersonal communication, hatred and agitation, fraud and crime." (Man, 1940) "Technologisation and digitalisation [have] opportunities and dangers". (Man, 1978) It comes to an "abundance of information", accompanied by a "lack of solid education in many social areas ... leading to the loss of ability and discipline to critical thinking. On the other hand, tolerance, generosity and cultural openness, and innumerable opportunities to develop."(Woman, 1973) Respondents point out to "internationalization, globalization, robotization, digitalisation - all these phenomenon present people with tasks that they either perform with confidence or flee, frustrate or give up." (NN) One participant also indicates the advantages and disadvantages with the following words: "On the one hand, globalization and unlimited networking or availability of information, but, on the other hand, anxious isolation and fear of unfamiliar and strange things." (Woman, 1953) An "enormous social change occurred through digitalisation". (Man, 1969)

Dangers of digitalization

The greater number of texts from the online study deal with the "dangers of digitalization" (Woman, 1963) emerging with the advances of new digital technology. "Digitalisation permeates everything by bringing many negative influences." (NN) This development leads towards a "digitalisation fear". (Man, 1946)

The following changes are observed: changes that are related to the individual, to the field of work and to (social) relations. Changes lead to the "great uncertainties about the future: digitalization, climate change, pluralization". (Man, 1962) It is "first and foremost the digital age that leads to unrest in our region. Due to many external influences and sometimes missing structures, rituals and inner attitudes, this causes stress in many people. Especially, the younger generation is affected, because young people do not know to livedifferently.This also concern the communication of values, which formerly was done by the parents and the church, now this is largely absent."(Woman, 1966)

According to a depth psychologist Monika Renz, angst emerges at the very beginning of life, with the awakening of consciousness, and it has two faces: what a person experience at the beginning of his/her life might be perceived as too little for survival (especially after birth). Or it might be perceived as too much. With digitalisation, this second form of anxiety begins to predominate: people feel "lost in the digital world" (Woman, 1968). Many respondents talk about flooding, overstraining, over-saturation, overabundance, flood or even "tsunami":

Flood: "The contemporary life takes place with high technology and a flood of information from the Internet." (Man, 1996). There is an "uncertainty in spite of or because of an overload of digital information / contactability all the time (networks and digital media)" (Man, 1986), an "abundance of information, or, better to say, anoverstimulation " (Man, 1955). This creates a constant "time constrains" (Woman, 1956) and causes a "lack of ability among many young people to properly communicate with the others". (Man, 1944)

Tsunami: "Today? My awareness becomes in the encounter with people: deep in their life lives this ardour of longing. In today’s current of noise with the tsunami of influences - Information's - a.a.a. Is the danger of spilling - killing this embers, that this longing is no ground in faith, and is with rewards elsewhere, it marks emptiness and loneliness. "(South Sudan, Man, 1939)

Overload: "Yes, I see in the numerous, overflowing influences of today's digital world, people are overloaded. God and the religious beliefs do not force themselves on people, they want to be found." (Woman, 1947)

Overburden: "The modernization (digitalisation) of life and the pressure to be faster and better than the others." (Mann, 1960)

Excessive information: "Excessive use of digital media by individuals, increasing flood of information on TV, Internet and other media, too much sensational reporting." (Man, 1937)

Supersaturation: "People are oversaturated with offers through media, digitalisation and wealth." (Woman, 1960) It comes to the "supersaturation - with consumer goods, information, recreational opportunities, so-called spiritual offers." (Woman, 1966)

Time shortage, acceleration

A typical aspect of the contemporary world is the "time shortage" (Man, 1965). This has many causes, whereby one of the main causes, according to Marianne Gronemeyer⁵⁷ is the attempt to fulfil the excessive longing of human beings for heaven under the heavy this-worldly conditions. Digitalisation can exacerbate the already existing time constraints. This leads to an acceleration of life (Man, 1954, 1961), which alienates people from themselves and can lead to a detachment from reality and make people sick: "Digitalization accelerates time, work processes - more and more people are overburdened - consequences are burnout and other mental illnesses." (Man, 1954)

A fear of a "dehumanization" (Woman, 1954) is one of the results of digitization. It “leads to sicknesses" (Woman, 1965) and "distancing, alienation" (Woman, 1993). People’s relationship to reality also changes: there is a "loss of reality and loss of real experiences among the young people, alienation from the real world." (Woman, 1958)

If one systematises many comments on digitalisation, one can formulate the following hypothesis: There are certain dangers that emerge through a politically and ethically uncontrolled digitalisation and threaten the great values ​​of the European culture, freedom, justice and truth. Similar challenges also very important in other continents, although the order of importance is not always the same.

Freedom: the transparent person

Some interviewees fear that digitalisationwill result withthe emergence of a "transparent person". Respondents make a direct connection: "progressive digitization ('Big Data' - transparent person)". (Man, 1959). This "big-data, the transparent human being in a digital world" is threatening. (Man, 1977). With the "transparent human being" it comes to a "self-alienation of human beings through digitalisation". (Man, 1943)

Uncontrollability is one of the characteristics of the digital world (Woman, 1955). "Total information" (Man, 1934) as well as comprehensive "control" (Woman, 1947) became technically possible. The consequence: "the freedom of people is massively endangered by a totalitarianism of the world economy in relation to control of all information streams, advertisements in the sphere of consumption and life models." (Man, 1960) The "dismantling of civil rights" becomes possible. For example, one respondent poses an urgent question in terms of information policy: "Digitalisation - what is it doing with us? Is human being controlled by robots?"(Woman, 1963)

According to the comments on the open questions of the online study, the dynamism of the new technology endangers not only the freedom of citizens, but also the human person as such. It comes to an "increasing individualization in the age of digitization". (Man, 1971) Another participant writes of a "singularisation - digitization of the lifeworld and communication structures". (Man, 1945) Individuals are increasingly forced into a digital-virtual inner world. This makes real "analogue communication" more difficult: "In the process of globalization, individualization increases in the Western world – especially, I can observe this in my country, Germany – there is a development from extended family via nuclear family to an individual. This development is supported by digitization (smartphone, 'social' networks, etc.), which is increasingly overshadowing genuine analogue communication. "(Man, 1951)

Therefore, a price for the development of the virtual world is isolation and loneliness of people. One participant points out to "digitization, isolation" (Woman, 1946) and another (anonymous) respondent writes similarly: "digitalisation leads to new opportunities for retreat (of persons into their inner world) - weaker communication, isolation." (NN) Human relationships become more superficial, "promoted by mass media and digital media, which mainly serves to hedonism and ego development". (Woman, 1952)

One could say that digitalisation leads to "rapid changesin our living together". (Man, 1968) "Important rituals are no longer carried out, because life, incl. driven by digitization, leaves little time for them. Long-term stable attachments are no longer desirable or considered impossible. Projects instead of partnership." (Man, 1949) Survey participants are concerned about a connection between" digitization and loneliness" (Woman, 1970) which especially affects older people: "digitization, anonymization, loneliness of old people" are viewed as modern challenges caused by digitized cultures (Man, 1972) "Modern society is overburdening people, especially because of the flood of information. This results in greater insecurity and "leads to "loneliness, lack of human communication / people less meet with each other."(Man, 1961)

This “threatens democracy, freedom, individuality, interpersonal relationships and rights… the new possibilities of the digital world make people (in a secret manner or by using their uninformed consent) 'transparent' and subjected to control." (Man, 1970)

Justice: losers of digitalisation

By referring to digitalisation, participants in the online study reflect about the freedom of a person; in addition to that, they express concern about justice and solidarity. "the development expands to other social areas: poor - rich; Swiss - foreigners, digital enthusiasts - losers; keeper - innovator." (NN) One participants observes a" growing gap between 'rich and poor' - keyword: automation, digitalisation, desolidarization - partly fuelled by politics." (Man, 1960)

The new technology creates a new kind of social divisions. The increasingly extensive and rapid development of science and research and the resulting unmanageable flood of data and information divide humanity into a ruling group of data owners and distributors and a much larger layer of the ruled people; this larger group of people emerges because of a disadvantaged starting position which later on make it difficult to catch up with the speedy development." (Man, NN). Digitization creates "many losers" (Man, 1970). The result is a "differentiation between people whom the system still needs and others who are 'not needed'”. (Man, 1970) Frequently, the demarcation line between digitization winners and digitization losers runs between generations: "Digitization opened a window (of opportunities) that can be used only by the younger generation. The OLD are left behind!" (Man, 1936)

The issue of "digitization with its economic and social consequences" is discussed by the survey participants (Woman, 1967) – some of whom point out that "since the end of the 1970s, industrial societies have gradually been transformed into neoliberal ‘elbow societies’, disguised with the keywords globalization and digitization." (Man, 1945) The typical features of these societies in the future will be the "dislocated work or training places, superregional to international business traveling" (Man, 1951)

Truth, fake

Significant number of respondents mentioned that truth and truthfulness will be threatened by the spreading digitalisation, especially in the information sector not a few. People live in their "bubbles" with their own world interpretations. Conspiracy theories are booming. Fake news is generated because of the interests of power politics, and they influence democratic processes, such as elections. However, the booming information often does not allow for verification: "Digitalisatizaci ta přináší řadu neověřených informací, akceleraci komunikace atd." / Digitalisation brings with itself a range of unverified information and speeds up communication." (Man, 1989)

Made "truths" receive a considerable power. "Fake news influences elections, digitalisation undermines the stability of many jobs" (Woman, 1959) Thishas political influences. A responsible citizen faces new questions about the "power of information (social networks, fake news). How is truth handled? Who filters the amount of information? (Google etc.?)." (Man, 1957) A female respondent added a question: "Whom / what can I believe?"; she points out to a "loss of confidence" due to the fake news (Woman, 1978) "Information policy" becomes a new instrument in the hands of the powerful: "On the one hand, information from all over the world is delivered, at the same time one gets the impression that the daily news deliberately present only one-sided point of views, and there is some scepticism about whether the information is to be trusted. It is difficult to form an objective opinion. It is often not clear which goal is pursued."(Woman, 1957)

One of the important point made by the survey participants is the moral decline in digital networks: "The value scale in these networks has reached a low point. Around the clock, humanity is confronted with negative news". (Man, 1944)

Digitalisation thus affects all areas of society. It also affects the cultural foundation of societies, including religion. Digitalisation influences everyday life of people ("Digitalization shapes day life more and more." (Woman, 1966)), but also the cultural values: "Values change ​​through digitization (keywords: quantified self, self-optimization)." (Woman, 1966). People are "turning away from the old values." (Woman, 1972) The social media play an important role here: "Secularization - also connected with digitization and social media." (Man, 1942)

One participant mentioned many dangers at once: "Globalization, the impersonal nature of shopping in many areas, the flood of information thanks to the new media, the fact that there are no ‘experts’ in many areas of public life, oversupply of cheap labour, automatisation in many areas of production, with an inevitable ‘cheap labour,’ incompetent, reckless despots ‘come to power' in many countries."(Man, 1937)

Opportunities of digitization

While the dangers of digitization are described in details, the benefits and opportunities that it can bring are outlined rather sketchy.

A survey participant sees a connection between "increasing education and digital possibilities" (Woman, 1977). "Also, today, the opportunities to obtain information about the world and the people are greater than ever." (Man, 1948) It is appreciated that "the level of education, information, transparency and democratization in public space increased significantly." (Man, 1940)

The "digital revolution" makes attempts to create "artificial intelligence", "and that in its entire dimension, (might lead)to the point of replacing human capabilities." (Man, 1962, Woman, 1946) "New forms of communion through social networks" emerge. (Man, 1954) Digitalisation leads to an "increase in democratization of knowledge. Restructuring the labourmarket" (Woman, 1947)

Above all, sciences, especially natural sciences and technology, benefit from digitalization. (Woman, 1955) This opens up an opportunity for all people to "access scientific achievements and their consequences - whether technically oriented or not –and it needs a linguistic adaptation (examples: quantum mechanics, digitalisation, automatisation, genetic engineering, in vitro fertilization etc.)". (Man, 1938)

The "digitization of human life is changing the world of work: work from home, work beyond working hours, work in the spare time, work related to ‘quick’editing of emails ". (NN)

Tasks for the churches

"The church has largely overslept the topic of digitization." (Man, 1960)

"Increasing digitization is also a challenge for the church." (Man, 1945) This chance, according to the participants in the survey, should be thought through in many different ways: "The steady and increasingly rapid social change (digitalisation ...) cannot be dealt with based on a rigid adherence to the doctrine of the faith." (Man, 1954)

In general, the church should strengthen the positive side of the new technology. At any rate, it is not enough for "church people to resist dealing with these developments". (Man, 1931). But since "digitalisation transforms the economy and society, it is important to be fully awake". (Man, 1959)

The ambivalence of digitalisation is taken seriously as the starting point for the church's involvement in this field. It is dramatic "how digitalization is changing our work, our communication in the job and in the family, our living together. Anyone who does not follow these developments will be excluded. It creates new forms of exclusion, but also new possibilities, which the church should also use." (Woman, 1953) As a prerequisite, it requires a "professorial psychological approach, use of natural sciences, digitalization". (Man, 1930)]

Strengthen analog communication

It sounds encouraging that the survey participants view "freedom and independence of the faithful [as] also caused by the possibilities of the exchange and communication brought by digitalisation" (NN), therefore, it is important to improve "analog communication" or, to put it simply, to bring people together, to have more face-to-face meetings. This could be a suitable directive for a pastoral approach to be developed in the area of digitalisation: "On the one hand, teach people about the effects and causes of a digitalised world, on the other hand, create opportunities for meeting social groups that are excluded." (Woman, 1953) It is indeed a ‘doable’ approach to these complex issues! Do not sing along in the chorus of digitalisers, but seek 'analogue' conversation, support individual solutions."(Mann, 1960)

In the everyday pastoral work, it could be useful to "volunteer on time, even with limited time budget [to] create (case by case, flexible), networking of staff and clients via digital media (e.g. learning café, when it is needed / possible)". (Woman, 1979)

Facilitation of analog communication as an effective remedy against loneliness. The church has a rich experience in this area as a community. "Loneliness" is an important issue in our digital world. Here the church would have to go to the people". (Man, 1995)

Annunciation channel

Although it does not conform to the standard of media theory, which view the "media" merely as "technical" channels for spreading the news - the media also create messages and, therefore, never function simply as "channels". One participant expresses this point indirectly by fordering the Church: "Translate the Gospel into our time! New language – on all channels, with all digital media – media should not be left to the ultra-conservative!" (Woman, 1944) Similarly, another participantindirectlypoints to the difference between simplychannelling the news and annunciating messages: "The Catholic doctrine puts very high demands on people in the most essential areas of life and demands observance restrictively(through threats, exclusion from the sacraments, by talking about the hell and purgatory ...). Since most people in the contemporary superficial, fast, information-overloaded and over-demanding age cannot even begin to fulfilthese high standards of the prescribed lifestyles, it would be helpful not to just preach ‘what should be done’ but to meet people where they are. " (Man, 1965)

And, of course, survey respondents give advice to the churches on digitalisation issues – quite in tune with the image of a channel –to search for "new ways of annunciating" (Man, 1940) to "offer more digital services for young people" (Man, 1973) and to "teach children the basic prayers and offer help to the families. To use all kinds of 'channels'". (Woman, 1946)

According to one respondent, digitalization can also help reduce the dependency of the church members on the priests. Because "there are many other possibilities (for communication); people can get information on the PCs: they do not necessarily need a pastor to read a sermon". (Woman, 1943) Another respondent warns against simplistic ways of talking about religious issues in churches. Because "better education and better access to information increase the challenge for the Church to give adequate answers." (Man, 1963)

Cultivate media usage

In order to carry out pastoral work with theuse of digital resources, one has to accomplish many new tasks. One of them is "information management training" (Woman, 1972) with the goal: "learning to use digital media." (Man, 1957) Another goal could be to learn about proper ways of dealing with different medial ‘overs’ (such as overflooding, overstrain, overwork ...). There are many people in the church who feel overwhelmed (by the flood of information, huge oversupply of consumer goods, but also because ofmany spiritual offers, frequent overstimulation, etc.)." (Man, 1987)

It is also possible to learn more about critical ways of dealing with fake news and conspiracy theories: "Inform, take a stand ... It is also important to acknowledge positive examples, not just report about the negative ones–to support and encourage those people who help tothe needy, care of animals and protect the environment in the spirit of the Gospel."(Woman, 1953)

One respondent gives an advice in the area of children education -to "strengthen the 'analogue education' in families against the trend of excessive digitalization and media consumption." (Man, 1943)

Catholic teaching on digitalisation

The recommendation that the churches should develop an ecumenical "digital doctrine" similar to the "social doctrine" and submit a draft of this doctrine to theologians for consideration appears to be reasonable. "An offensive interference in social life,having strong positionson social issues. The Catholic Social Teaching (which, at that time, was well presented in society) could followed by a Catholic Teaching on 'Mobility and Digitalization'." (Man, 1965) Similarly, an anonymous respondent stated: "In the spirit of our Pope Francis, the Catholic social teaching must be further developed and the new challenges as well as possibilities of the digital world should be considered" (NN)

Some of the aspects of this teaching could be: "Necessary standards for digitalization." (Man, 1953) Ethical criteria for digitalization: "Face aux grandes questions éthiques, comment prendre position? qu'est-ce qui est juste? Tout est possible et profusion de sources d'informations qui mène à la déroute." (Woman, 1963) "To advocate for the rights of people in the digital world (criticizing the monopolies, such as Google, etc., and take into account privacy issues, etc.)." (Man, 1960) Develop socio-political models, respond to the "need to adapt the employment-based social system to digitalization and automation". (Man, 1964)

Last bastion?

Generally speaking, the survey respondents have very different opinions on the challenge of digitalization. Their judgments are differentiated. There was no one-sidedness in this regard. Perhaps, we can conclude that the "church proves to be one of the last bastions against a one-sided globalization and digitalization mania" (Man, 1951)?

The survey respondentssuggest an "aggiornamento in terms of science, digitalization ... open approach to the challenges in every respect, without immediately falling into fear: if the church is on a good ground, then it does not need to be afraid of some waves!” (Woman, 1955) A kind of digital ethics should be developed, similarly to the economic ethics, to offer advice for people in the situation of digital stress: "Allowing and encouraging allocation of specific time for rest, providing positive information, supporting, being true, being more political, and being more involved (in wrong decisions) / Jesus should be an example." (Man, 1965)

There are no doubts that there will be massive changes in the social fabric. One of the causes of this massive changes, in addition to the "financial and economic crises, crises through refugees who escape existential dangers and bring traumas…" is digitalisation. These multiple changes lead to variousfears, and they make us forget about love to life, in all its nuances. Instead, people are trying to find the guilty ones and to make scapegoats, instead of assuming their own responsibility - but neither education, nor economic system are designed to train and support people in this situation."(Woman, 1971) This should be done through and in the church.

Cybertheology and Cyberspirituality

Not only the contributors to the online survey, but also the authors of the expertise from all over the world reflected on the challenge of digitalization. In his text about War and Peace⁵⁸ Norbert Mette mentions the possibility of a cyberwar in which the new information technologies might be used to disrupt or even destroy the lives of others. At the same time, the experts see the world as globally interconnected through the social networks and shrunk to a village. This also means that images of obscene wealth "digitally" reach the huts of the poor throughout the world. Wealth becomes a nuisance and an attraction at the same time, and it can trigger a kind of "hope migration".

The opinions expressed in the survey can also be found in the texts of the experts: Digitalisation is changing the basic condition of people in the world. A person is now a "part of a network as the dominant environment" (Bernd Boidol). The world of work is also influenced by the digital revolution. There is a "great transformation of the (working) society, which is discusses with the use of the keywords 'Digitization', 'Industry 4.0' or 'Work 4.0', and just as other developments they scare many people." A "fourth industrial revolution (is going on), which is quasi 'prescribed from above'”. (Maria Ettl / Michael Schäfer, also Matthäus Karrer)

The three texts submitted by the expert on this topic emphasize that this rapidly growing digitalization process covers all areas of life and challenges humanity in several ways. The three texts assess the technological and corresponding cultural changes in different ways. Here we see again the already mentioned ambivalence in the evaluation of the phenomenon of mass digitalization. In order to summarise the survey results in the area of digitalisation, below we present short outlines of these three contributions.

Christa Biberacher works at the University in Reutlingen as a lecturer in business informatics. She focuses on digitalization and points out to the "convergence of the virtual and the real world" and to a "digital networking". There will be more and more “jobs for complex tasks”. The human preserves his/her "creativity and social intelligence as unique features". This technological and cultural change creates a tension between digitization and humans. The more unlimited the possibilities of technology become, the more the focus must be directed towards humans. "Meaningful accompaniment" – a keyword for a diaconal life coaching for a real interpersonal communication. Social skills are to be strengthened, "such as willingness to cooperate, communication skills, self-management and empathy” in opposition to the time pressure, pressure to perform, excessive demands, expectation, nervousness, inner unrest, (self-) doubt and dissatisfaction. These in turn are accompanied by restlessness, need for distraction, sleep disturbances, difficulty of concentrating, indifference, neglect of social contacts, fear of failure and depression.

Vincent Shen from the Department of Chinese Thought and Culture at the University of Toronto (Canada) attempts to create acyber-theology. One of his key sentences is:“If we say that God is a God of communication and communion, and that the church is also a church for these purposes, now that information technology has caused the changes in the modes of communication and communion, and our everyday life depends on them, obviously the Church must pay attention to the spiritual life under the new technological condition, even to the point of developing a kind of cyber theology.”He refers to the cyber-theology of Antonio Spadaro who writes: “that terms in information technology such as ‘saving,’ ‘conversing,’ ‘justifying,’ ‘sharing’…etc., mean something theological, or could serve as metaphors for theological terms like ‘salvation,’ ‘conversion,’ ‘justification,’ ‘sharing’.” "Vincent Shen is fully optimistic in his theological contribution. This can be shown by the following statements:

“information is now essential to the realm of existence”

“new neighborhood relationship organized by smartphone, the Internet, and the computer”

“more intimate and mutual understanding relationship”

“cosmic communion – ‘New Heaven New Earth’”

“new possibilities, and therefore new hope”.

Emeritus religious educator Engelbert Groß sees the digital age less positive. He refers to a project in an art academy. A presentation of the Last Supper is entitled "Last SMS". You can see⁵⁹“all participants - except for Jesus - all with their laptop, tablet or smartphone. No communication. People are stuck in themselves, dammed up, throttled, dehydrated. Selfies, self-glorification, self-satisfaction, selfishness."

By using powerful expressions, Groß outlines this lifestyle of "self-proclaimers" and self-clothing, of people who do not switch off, but "over-load" themselves, which triggers many fears, not least the "fear of not being loved, not appreciated, not accepted". Digitalized isolation threatens. You still see a lot, but you cannot see anymore. The perceived reality shrinks to a snapshot.

Engelbert Groß aspires to develop an antithetical spirituality for victims of cyber solitude. The remedy could be a new tenderness. He discovers such tenderness in the picture “The Last Supper” - "Last SMS". "Change takes shape at the moment in which Jesus contemplate the table".Tenderness defeats dehumanization.

Together with Gross, it is worthwhile to explore this dark side of the digitalization process, which exists alongside with the bright side, the one that Vincent Shen hopes for.

Migration: People fleeing from danger

According to the respondents, one of the main worldwide challenges is the issue of refugees, migration, foreigners, and the movement of people. The texts identify these topics clearly with a diagnosis (1), evaluation (2) and in terms of the actions expected from the Church (3).

The Moment of Change. Elements of a diagnosis.

A Spanish man born in 1959 wrote the following: "Awareness that refugees and migrants are going to be part of our future." The challenge of migration and refugees will be part of our future.⁶⁰ According to figures from the UN, 65 million people are currently "fleeing" in the world, including 40 million children.

The words respondents used to describe the phenomenon vary. Descriptions of the concepts are mixed with emotions; the search for the root cause of the issue begins when connections between words are drawn.

Word pools

Emotional components include often used word combinations involving "wave" (in connection with refugee 4 times), "flows" (21), "crisis" (28) or "problem" (21); as additions these words are connected to the terms flight/refugee and migration.The sense of a threat is clearly present.

Discussions on the causes of flight involve other terminology. This includes words such as war refugees, climate refugees, economic refugees or poverty refugees. These words cover the most important causes of flight: hopeless poverty (one could also speak positively about “hopeful refugees”); War, terror and persecution as well as dramatic climate changes⁶¹or environmental disasters. There are other causes mentioned in the texts, such as overpopulation or escape from forced marriage:⁶² "The refugee movement has many causes and effects. It also shows, however, that a decent survival will only be possible worldwide if the world population stops growing without limits."(Woman, 1961) "Overpopulation is a major problem. The resulting flow of refugees will most likely continue until at least the end of the century."(Man, 1936)

"The flows of refugees are to be analyzed in terms of their causes and controlled in a fair way." This demand of a woman born in 1941 is repeated by other respondents. Many underlying systemic causes that trigger migration and flight are mentioned. This includes the distribution of limited resources⁶³,which is related to current economic structures: "The Church should analyze the so-called refugee crisis and rely on existing studies. The perverse slogans of the ‘economic refugees’ and the elegant concealment of the 'causes of flight' were to be addressed and the role of the Western world since the colonial era until today should be analyzed. Following this, the Church should argue that the Western world, in the spirit of Laudato Si, take responsibility, forgive debts, stop arms sales, and stop turning countries of the South into their dumps." (Man, 1989)

A combination of causes is held responsible for migration and refugees. "Refugee flows and the causes of their flight are in war, world climate changes, postcolonial exploitation of the poor regions, poverty caused by economic structures, unfair world trade, etc.; the cutting scissors of hopeless poverty and outrageous wealth." (Man, 1960) Similarly, one respondent offers a concrete diagnosis, calling the challenges of our time "globalization with migration, with capitalist developments, with civil wars in the Middle East and Africa, the associated refugee movements". (Woman, 1949)

However, the causes are not only to be found in the contemporary global conditions. Some have roots that stretch back in history. Migration and refugees are seen as an aftereffect of the colonial era and the one-sided economic conditions at that time: "Refugee crisis - a sign of how sins of the past continue to affect the present?" asks a woman born in 1936.

Respondents often have a very specific perspective on the "refugee and migration challenge". This coincides widely with a prediction of the Club of Rome in 1991:

"Great migration flows are predictable, and not solely due topolitical, racist or religious persecution, but motivated by economic survival. In the future, such migratory movements will take place not only from the East to the West, but even more from the South to the North of Europe. The demographic development is different in the southern hemisphere than in the North. By the middle of the next century, the inhabitants of today's industrialized countries will barely constitute 20% of the world's population. This creates enormous population pressure, which, combined with a lack of equal opportunities as well as tyranny and oppression, will trigger massive emigration to the North that cannot be contained. Our offspring will probably experience mass migrations of previously unseen magnitude. This process has already begun, just think of the boat people from the Far East, the Mexicans who come illegally to the United States, and the Asians and Africans who are pushing towards Europe. One can easily imagine that in extreme cases, countless starving and desperate immigrants will land with boats on the northern shores of the Mediterranean."⁶⁴

Such an analysis of the causes shows that there is no simple and quick solution to the challenge in sight. Rather, Europe must accept the fact that migration and refugees be an issue for humanity for a long time. A Frenchman born in 1956 states: "qui n'est pas une perturbation passagère, mais une tendance forte de la communauté humaine." "Refugees from all over the world will come to Europe in the next decades," said one participant (Woman, 1956)

Stories

When respondents write about the challenge of migration and refugees, they do not only offer an analytical search for root causes. They also tell individual stories. These are positive and negative stories. Above all unpleasant narratives are quickly generalized in the social discourse, an unnoticed process that simplifies threatening experiences and creates conditions for developing a defensive attitude.

There is talk of "refugee dramas" (Man, 1949), but also of "refugees who do not want to adapt, who rape" (Woman, 1965). There are complaints about how "integration takes too long, costs too much! IS terrorists in the country" (Woman, 1944). "The pressure on 'marginalized people' - and above all on refugees - is growing, which can lead to outbreaks of violence." (Woman, 1954)

Some individuals look at the phenomenon in a sober way, wanting to understand it in order to then turn their attention back to "us". Then the event appears as a kind of "reading aid": "Refugees draw attention to the unjust state of the world": "Migration and the refugee movement demands an honest look at our way of life (environmental and climate protection, arms exports, honest development aid) and vigorous demands aimed at the C Parties/Christian parties." (Woman 1952)

However, this honest look at ourselves is often hampered by the fact that, even though we suspect the weaknesses in our economy and society, we look for distractions, for example, by turning refugees into "scapegoats" (Man, 1953): "Economization of all areas of life, also in the social area / The gap between rich and poor is growing. / We are looking for scapegoats, not in business and politics but in the refugees." (Man, 1949)

Politicians often respond to people's fears with the promise of security. The inherited liberties of a "liberal policy" are rolled back in favor of increased security. Some European countries are purposefully steering towards an "illiberal democracy". Respondents are also afraid of this. This is a fear of a completely different kind: the fear of more control, a more powerful state that, in the name of security, wants to protect us completely. Based on this, a woman (1953) concludes: "People are not only afraid of the stranger, it is the totalitarianism and the violence that creates the fear."

Emotions and Attitudes

Emotions play a formative role during the refugee period.⁶⁵This is also how the respondents see it. A tension between two "polarities":

On the one hand, there is a fear with multiple faces that produces side effects such as hatred and blame. "The many people who come to us as refugees make people uncomfortable, scare them, too often lead to rejection and even hatred." (Woman, 1951)

On the other side, there is solidarity, supported by a sense of human dignity and human rights. Texts on the topic have a noticabe socially critical tone. The respondents lament a lack of solidarity as well as disrespect for human dignity and human rights: "Migration leads to a desolidarization of society." (Man, 1966)

Fears

The fears of people in the refugee era have many faces. "There is a fear of loss. Many are afraid of changes caused by, for example, refugees." (NN.)

Fears of social degradation

Striking is the fear of losing existing levels of prosperity: "With a large portion of the German population, I see a massive fear of losing possessions and an indifference to the suffering of strangers up to the point of being willing to defend one’s own - ‘self-earned’!? - wealth against others. / Uncoordinated and unorganized immigration of ‘strangers’, ‘social parasitism’, crime, arbitrariness and inconsistency against rule violations by “strangers" stir up this fear. / Therefore it is necessary to think about the causes and effects of our prosperity and the policies of our home countries, to speak loudly! and not to shy away from the consequences of developing solutions! But this is exactly what is happening. We do not want to see anything, hear anything, do not think, let alone act. / One is prepared to close one's eyes to acute neediness so as to not be inviting." (Woman, 1958)

Not all people in our countries are financially secure and wealthy. This fact is not overlooked by respondents. They know people who are "afraid of deteriorating living conditions." They fear that "refugees could bring our state structure into disarray to the disadvantage of the local population - more police and judicial measures are necessary!" (NN) "Among other things, this results in a distribution struggle in the lower levels of society, which promotes xenophobia. But racism, right-wing worldviews and politics are also rampant in other social classes." (Woman, 1991)

Cultural Fears

An entirely different fear is that of "the stranger," of foreign languages, cultures, religions, or as a man born in 1960 formulates: the "fear of too many migrants and foreign cultures/religions." This fear can reach high extremes: "Another reason is the strong immigration of foreigners, refugees and asylum seekers. Many Germans feel that they are foreigners in their own country, especially in the cities." (Man, 1968)

A variation of cultural anxiety is "islamophobia". This has also left its mark on the present survey. The arrival of people of Islamic faith is seen as a major challenge by some respondents. Occasionally, there is also strong criticism of church institutions, which emphasize that people who belong to the Islamic faith can come, and therefore attach greater importance to human dignity than to religious confession. These are a few relevant statements from respondents - more on "Islam" can be found in a separate chapter of this report. Reference is made to the rise of "Muslims in our culture" (Woman, 1960), which has resulted in "political populism and radicalism" (Man, 1995).

One interviewee laments a cold hearted attitude towards refugees: "Hardened hearts and minds for refugees, asylum seekers and migrants, especially Muslims." (Man, 1940) Some of this can be seen in the following two texts, which criticize charity: "the migration of peoples triggered by political Islam, and subsequently the for-show charity given to these migrants, while at the same time the Church has seriously failed its own believers." (Man, 1951) Illegal mass immigration of Muslims who are not refugees, supported by the Catholic Church and the churchly organization of Caritas." (Man, 1949) One should help, according to another respondent, but by no means “overlook or dress-up the problems of Islam and migration" (Man, 1986).

So there is also a need for discussion in churches and between religions. "Since many fear an increasing Islamization of our society and also violent Islamism, I think it would be very helpful if the Christian religions would join together and put more emphasis on dialogue." (Woman, 1953)

When fear turns into hate and blame

Fear expresses itself in many ways. One of these ways is hatred and blame. Respondents observe such phenomena and consider how these destructive expressions can be contained. A woman (1952) criticizes the "extreme right-wing and xenophobic actions, which are strengthened by political parties in our country and by the government. Stirring up hate has become acceptable!" A "terrible hatred of migrants and neglect of refugees" (Man, 1964) can be observed. This requires actions from the Church: "Exclusionary opinions against strangers, refugees, 'others' can be expressed more publicly (and even more so on social media) and are often not socially rejected. Christians have to take a clear position on this, the Church must clearly support the strangers, refugees, 'others', as it often does."(Woman, 1964)

Political development

Quite a few respondents observe an irritating political development surrounding the fear-driven politics. The popular expression "right-wing populism" is often used to describe this development. Often, such a policy goes hand in hand with growing nationalism: "In Western-oriented countries, social groups that cultivate national egoism, demand the exclusion of strangers of all kinds (religious, cultural, color, etc.)." (Man, 1959)

Political candidates that are influenced by such attitudes benefit indirectly from the fears of the people, some of them even use it as a conscious strategy. A man (1942) calls this "the politicization of the refugee problem". Topics (such as the challenge of migration and refugees) are central issues of daily politics for such politicians. Respondents complain that competent solutions aimed at the causes of people's fears do not lessen the fears themselves. This would require a policy of long lasting and sustainable small steps. The rationale of many party politicians is to stir up fear in order to win votes. "The fear that leads people to prefer someone who promises to free them of refugees rather than help people in need." (Man, 1973)

Such fear comes from ignorance. It is also deliberately fueled by politics and the media. A woman (1963) criticizes the "fearfulness of politics and the media in the face of the problems of the times (such as the influx of refugees)": "Flight and migration are on the rise - many people are reacting with fear - politics often give false signals." (Man, 1954)

Solidarity

Eroding solidarity

"Migration places demands on the Church and the State - this growing issue calls for solidarity instead of fear and slogans" (Man, 1958). A number of respondents emphasize this point: The inclusion, and even more so the integration of people seeking protection requires a high degree of solidarity among the population. This is precisely what is missing today, according to the opinion of many respondents. "The growing egoism and ever-decreasing readiness to love one's neighbor (refugee question)" (Mann, 1952) is worrying, as is "too little caritas" (Woman, 1955), the "tendency towards a desolidarization in society. (Refugees, asylum seekers, the unemployed), Only those who work are worth something.'"(Man, 1960), "The loss of solidarity with the poor and those seeking help, especially the refugees" (Man, 1964) In short: "Migration leads to a desolidarization of society." (Man, 1966)

Some see a "social envy towards refugees" (Man, 1966) on the rise. Often this envy is supported by supposedly strong arguments. Some claim "that poor people and refugees receive better benefits, even though they have not contributed to society, like Austrians who have done so for years". (Man, 1960)

The limit

An active debate on whether there can be a “limit” to solidarity is taking place in our societies, since these societies have historically valued solidarity highly. Anyone who advocates for this today is ridiculed as a moralist. According to Max Weber, the politician must have an ethics of responsibility. Max Weber is right when he criticizes moralizing when it isn’t followed by concrete responsibility. But this does not seem to be the socio-political problem today. The question is rather whether some political options may be losing their ethics. The ethics indicate the direction. The responsibility shows which concrete steps - but always with the direction of the ideal in mind - are possible in a given society. It is quite appropriate to give people enough confidence to believe in more than they would dare to imagine when caught up fear.

Here is the text of a respondent who has thought deeply about these questions: Hebegins by saying that fear is a key challenge: the "fear - of refugees, of losing one's own wealth(again)". This creates a "low readiness for unconditional solidarity - with refugees, the poor, the marginalized". An "individualism that often manifests itself in egocentricity and/or selfishness (to the exploitation/use of the environment, fellow human beings ...)" has taken over. In addition, there is "disorientation (since old norms have become partly incomprehensible and outdated while resilient, comprehensible and practicable moral orientation is often lacking), or more generally: a loss of values ​​ (e.g. liability, reliability, sense of responsibility) AND (therefore?) of meaning." Then, the author of this statement (Woman, 1963) asks: "How can a coalition consultation paper include a limit on the amount of refugees (between parties whose names have words such as Christian and/ or social and/ or democratic)," when there is a constitutionally guaranteed right to political asylum? And why is there no outcry from the nation? - How should we explain such a decision to the young generation? How much weight does a constitution have, how much a human right, how much a human life? - And then what is guaranteed to the individual? Are we all cheating opportunists????"(Woman, 1963)

In a similar vein, a respondent gave the following detailed opinion: "A major challenge for the Church in Germany is certainly positioning itself in the debate on refugee policy, especially on how to relate a Gospel-oriented ethic to the realities of contemporary politics. Certainly the Church is a representative of the so-called "welcome culture". Through its clear position, the Church will have to ask itself how to approach and understand people who believe that Germany should enforce a more restrictive immigration policy and asylum practice. The Church is drawn into the current upheavals of the political system, which manifest themselves in the new composition of the Bundestag since the election in 2017." (Man, 1987)

Another respondent (Man, 1950) summed it up as follows: "In principle, neighborly love should be limitless (migrants, asylum seekers, immigrants), but most people, even Christians, find this to be too large a burden". (Man, 1950) "You can only take in as many refugees as you can integrate," says another (Man, 1937).

Humanity, human dignity, human rights

Some respondents today believe that the continent is facing challenges in maintaining a humane attitude. He therefore calls for competent "care of the refugees to make them capable and willing to serve as ambassadors of the economic, industrial construction of our continent". (Man, 1943) What is required is therefore "a productive and not inhumane treatment of migration (Europe lives at the expense of others)”. (Woman, 1982)

Some respondents note that European countries are failing in maintaining a humane approach: "Poverty remains a global scandal, including the effects of refugee movements. Where can humanity be experienced?" (Woman, 1957) The following, even sharper critique came from a woman (1972): The "permanent violation of human rights. We put ourselves in the position to determine who has the right to live in freedom and peace. We close the borders, live in abundance and wonder that not everyone wants to accept this situation - they flee and we block them and leave them alone in their misery."(Woman, 1972)

It is not surprising, therefore, that a woman gives the following advice for the churches: "The churches must speak out loudly for a decent, charity-based treatment of the refugees." (Woman, 1942)

Threat or enrichment?

In the challenge of people seeking protection, the underlying factor is the relationship between "migration and cultural-religious diversity" (Man, 1966). "Immigration of refugees from war zones and poor countries - big cultural differences," notes a woman, born in 1959. "People from all over the world, languages and cultures." (NN) Some see it as a threat (dark side), others as an enrichment (bright side).

The dark side: Newcomers can cause a split in society. But not only this: it is not just about the locals versus the people seeking protection. The locals are split too. It may give rise to what the Club of Rome called a "defensive racism" in 1991, which also has political consequences: "... clear that no measures will effectively stop the influx of migrants, which could lead to a marked intensification of defensive racism in the target countries and help right-wing dictators to power in a general election."⁶⁶ This is how a respondent describes it: "Society continues to drift apart, people feel marginalized and detached, foreigners are all too often seen as a threat (the issue of "refugees", for example) The relevance of having faith in God is dwindling for many people. Humans value freedom and equality but they often don’t see it realized in the Church." (Man, 1975)

The bright side: Arguments prevail in the analyzed texts that do not present migration as a threat but as a chance for cultural and economic enrichment. The refugees "are an opportunity to learn a new 'unity' in society. Not as uniformity, but as unity in diversity". (Woman, 1950) There is an opportunity to learn how to “appreciate the unknown, show that increased multiculturality is an asset and not a threat– because it is in our neighbor, and especially in the stranger, that we encounter Christ!" (Woman, 1973) Although migration is a problem because of the constraints it brings, you can "understand and analyze it as an opportunity and complex set of chances”. (Philippines, man, 1969)

The opportunity is also explained in spiritual terms. Ultimately, it is about "mindfulness for the divine spirit in foreign cultures and religions and in everything that exists / Practical and instructive responsibility for fraternal global unity in multiplicity and for the continuity and development of creation." (Man, 1941)

Some respondents also make biblical references. On the basis of theological arguments, they claim that a biblical logic should be the basis of contemporary Christian action when dealing with strangers: "El'accueil des réfugiés et des migrants, en particulier les chrétiens venus d'ailleurs Ont droit à of the relations fraternells." (Man, 1950) This makes communities of believers into a kind of "contrast society", or more cautiously formulated: The Christians represent an alternative culture of acceptance, because God is to be found in the stranger. And this comes at a time when "indifference and marginalization towards refugees are very pronounced; Right-wing ideas have become socially acceptable after the recent elections."(NN) Right now, Christians "can certainly act correctively, e.g. in the refugee question, based on the biblical message, to which there is even an obligation." (Woman, 1948) One respondent specifically refers to a biblical text: "In the book of Exodus it says: / 23.9 Thou shalt not oppress a stranger. For ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. There is really nothing to add to that." (Woman, 1956) Similarly, another participant of the online survey expresses the following: "Concern for refugees is at the core of Christianity. The Jewish people have many refugee and displacement experiences. Jesus himself fled with his parents. The relative security of us Europeans against natural and political disasters calls for solidarity with people who are in need of help elsewhere (or even as a result of the overexploitation caused by us Europeans). If necessary, we have to share and limit ourselves." (Man, 1948)

One respondent formulated a question for the examination of conscience aimed at Christians: "What would Jesus say today, for example about modern life, the separation of spouses, the working world, the problems of the youth, the refugee crisis?"(NN)

A challenged church

"It is “the refugees who challenge both the Church and the State, Christian doctrine can be recognized in concrete actions". (Woman, 1962) In the face of this tremendous challenge, respondents with confidence in the Church are optimistic: "The Church as a global religious community can help to reduce the fear of foreign cultures. The Church can show how a spiritual foundation can offer a good basis for people who work in politics and society."(Man, 1969)

Defensive church members

But not all have such an optimistic view on the contribution of the churches in the refugee era. It is not overlooked that some church members do not live up to their "Christianity": "There are many 'non-believers' among Catholics and Christians. "They do not live by their beliefs, and they do not really believe them. The results include a hatred of immigrants or refugees." (Man, 1939) "Many ultra-conservative Christians are critical of sharing. The refugee problem is being placed on the shoulders of a few countries. Some countries are completely closed." (Woman, 1960⁶⁷)

It is known that Eastern European countries, and their local churches, are rather restrictive on the refugee issue. A respondent from Poland complains: "refugee matters, although pope Francis has advocated that each individual/every parish should take in a family, conservative Poles are unfortunately deaf to this request." (NN)

But even in Western European churches, the refugee issue divides church members. An example from France: "La question des migrants" (plus faible dans ma région) et le nombre de musulmans qui augmente chaque année affaiblit considérablement l'éveil chrétien. Les cathos traditionnels font barrage et se multiplient. Où sont tous les autres ??? Ils uses ceux qui brandissent leurs drapeaux, leurs images pieuses et leurs certitudes. / Beaucoup de clivages au sein des catholiques français. Le journal La Croix avait d'ailleurs consacré un dossier présentant ces différentes catégories de catholiques français. C'était une analyze assez juste et réaliste. / Un défi est sans doute de tout mettre en oeuvre pour apaiser ce climat pour faire venir et / ou revenir tous ceux qui sont loin ou éloignés. Ensuite que les évêques s'investissent davantage avec leurs délégués pastoraux dans toutes, which introduces new types of migrants, rencontres inter religieuses, initiatives écologiques, sociales et d'entraide." (Woman, 1966)

The support of the churches for the refugees is – according to many – still inefficient. The Church must be "more resolutely on the side of the refugees" (Man, 1938), "the Pope has specifically asked for this but the Church has failed at keeping to the commitment, unfortunately." (Woman, 1965) It is therefore important to "interfere more clearly in the refugee problem - give shelter to people!" (Woman, 1963) "If necessary, also take a much more active position on political issues (e.g., refugee crisis)”. (Woman, 1960)

Options for refugees

Despite critical remarks on the church's refugee work, most of the respondents voted in favor of a political engagement of the church in the issues migration. Similarly to the "option for the poor", an "option for refugees" (Woman, 1954) is mentioned. Or an "option for the strangers". One respondent demands of the Christian churches a "clear option for fellowship with the 'stranger'. A clear statement against the vilification of strangers and foreigners. A reminder that our wealth is enough for all and that the haves have to care for the have-nots." (Man, 1958) "This commitment is also a measure of the credibility of the Church in our time, the 'Church' too often retreats into the private sphere or even revolves around itself, both institutionally as well as on the level of community." (NN)

Pontifically mediating churches

One aspect of church involvement in the refugee era can be described as "pontifical". "Globalization and migration promotes the emergence of parallel societies and the splitting of society." (Man, 1961) It can and should build bridges in the midst of a divided society. The goal: "Peaceful coping with the otherwise very hostile political conflict with the refugees." (Man, 1970) Questions arise when "dealing with migrant flows (imminent breakup of society through disruptive cohesion) / value mediation to migrants? Religious Education?"(NN) Help can be provided by "political support on the refugee issue. (The supporters and the fearful alike.)"(NN.)

The Church may not be a political party, but it is politically biased. Its socio-political service involves "mediating and enlightening = mediating means not only to speak and defend poor refugees, but also to point out the values of our Christian (!) culture and of things that are not negotiable: no marriage for minors, equal rights to education and self-determination, etc. for women and girls, no total veiling (since that contradicts our "culture of open mutual-dialog-democracy." (Woman, 1969)

Political education by church institutions can have an impact here. "The Church can play a mediating role in the refugee crisis. It can e.g. support the education of refugees and inform the population that the immigration of foreigners can be a WIN WIN situation. The young refugees of today are the workers of tomorrow. If they are well educated (for example, for understaffed occupations), then some gaps can be filled." (Man, 1956)

This requires a concentration of forces from the Christian churches: "The problems of Europe are not endless theological discussions about celibacy or whether condoms should be used. But migration and social divergence of societies. The Church could and should make an immense contribution with the message of charity." (Man, 1972)

Speaking up

The task of mediation does not replace "speaking up" in political discourse: "Give the refugees who come to Germany a voice," says one man (1959). The "silence on government refugee policy" (Man, 1943) is denounced. Turned positive: "Christian voices in refugee hysteria are a good approach!! Helping, tackling, encouraging." (Woman, 1963) "Solidarity with the refugees worldwide, but also committed actions that cannot be affected by intimidation by governments." (Woman, 1958)

This political commitment certainly does not replace the concrete aid projects of the Church, which will be discussed later. This is more about structural policy approaches to tackling the challenge of migration and refugees. Details caused by daily politics are listed. The Church must "continue to fly its flag on the refugee issue and continue to provide unbureaucratic financial support, to get involved in politics, not only to alleviate hardship, but also to ensure distributive justice and participation opportunities". (Woman, 1963) "The worst part of all is that there are now refugees who are traded as slaves. How greedy can man be?" (NN)

The main aspects are discussed. The Church needs a clear prophetic message. It should "continue to express a clear position on the right to asylum and the humane treatment of refugees". (Man, 1995) A "voice against the injustice inflicted on refugees and immigrants" (Man, 1985). "Wherever signs of injustice, lack of solidarity with the poor, oppressed, refugees should occur, yes, the official Church must cry out." (NN) In this way, the Church "can act as a corrective force, e. g. in the refugee issue, which is required of the Church since it it obliged to follow the biblical message." (Woman, 1948)

However, an option for the refugees should not lead to losing sight of the locals that are in need. A Swiss therefore demands "equal rights for Swiss and foreigners". (Man, 1944) "The church that becomes the advocate of those who have no value for society. (But not limited to refugees!)"(Woman, 1952)

Acceptance and Integration

Socio-political practice knows two distinct phases: reception and integration. Welcoming and assimilating: "Politically, this is surely to welcome and accompany the arriving and arrived refugees and migrants." (Woman, 1966) Respondents made statements on both aspects. First, the "challenge to welcome refugees" (Woman, 1961).

Welcoming culture

‚Welcoming culture’ was briefly the expression of the year and then decayed in the political discourse of the day. Today, it is used more as a reproach against circles and persons who are committed to refugees, which puts these under social and psychological pressure: "Refugees and people from other countries are increasingly faced with with great reprisals in many states, politically and from the people that support such policies,"(NN) "bias against migrants, but also extreme, angry reactions to migration workers" (Woman, 1979) are a burden. The "right-wing" political spectrum, in particular, has purposefully pursued an "ironization" of the term (see former Federal President Heinz Fischer, Austria). But also in the survey one interviewee mocks: "no religious sentimentalism about incorrect claims of leftist supporters of a welcoming approach, who themselves contribute little or nothing to solving problems." (Man, 1942)

Nevertheless, respondents are strong in their words and actions: "Welcome culture for migrants" (Man, 1961) is on top of the list of today's challenges.

Welcome is about "rescuing refugees and asylum seekers" (Man, 1945). It's about "accepting and dealing with refugees" (Woman, 1949)

Integration

Welcoming is easier than integrating. To integrate persons from foreign cultures, with a different religion and language, often traumatized by war and terror, into society is a mammoth task - also with regard to the contribution of the Church. It has to be "a Church of the poor and the marginal and not just about receiving refugees, but about their integration". (NN)

Integration, however, requires learning the language and culture as well as finding housing and work. "The immigration of refugees, whether they seek political asylum or leave home for economic reasons. The question is, how can we integrate these people into our society?" (Woman, 1959) An "inculturation of 'strangers' – of all kinds" (Woman, 1963) has to be mastered. It is about nothing less than "giving the refugees a home" (Woman, 1946).

Such an "integration takes too long, costs too much!", notes a woman (1944) critically. The challenge is great, because it calls for "solidarity with the refugees and integration aids that charitable institutions should be more effective at providing." (Man, 1948) Thus, it is the task of the Church with regards to "migration: demand solidarity with the asylum seekers and demonstrate how to facilitate their integration given a positive asylum decision - also out of self-interest, because Austria, at a birth rate of 1.4 per woman, needs immigration. Positive: Bishop Willi has taken a Syrian refugee family into his home." (Man 1940)

Churches are important socio-political players in the mammoth task of integration. Their task: "To be a social voice for integration, for migrants and, above all, the concrete implementation of these attitudes ... i.e. really follow through with good, examplary actions." (Man, 1980) "The Church must prove itself to be a guiding force by setting an example, not just through words. In the refugee crisis this should be done through integration assistance - this happens above all as a result of the work of individual believers, more than through the official Church. The Church can oppose the crisis of indifference with empathy and responsibility, but the Church’s own past behaviors often prevent that, especially in terms of accepting women." (Woman, 1936, Man, 1957, Man, 1040)

Towards a politics of trust

The horizon is widening. According to a basic axiom of the Catholic social teaching, it is not enough to give fish to the hungry. To help in a sustainable way, you have to teach the hungry "to fish". This also applies to migration policy. It has two sides: help for those affected. At the same time, work on the causes that force migration. Root causes of flight are to be combated (Woman, 1951).

Some of these causes are mentioned in the survey: "Missing trade policy => Refugees" (Man, 1947). "La courbe croissante des inégalités entre riches et pauvres, pays riches et pays pauvres entraînant des famines, the guerres et des migrations vers des pays qui refusent de partager." (Woman, 1950)

Part of a policy of trust that forms an antipole to today's "politics of fear" (Ruth Wodak⁶⁸) is that refugee policy cannot be made with national(istic) interests in mind, but requires international cooperation: “The worldwide waves of migration have raised awareness about the fact that this problem cannot be solved on the national level, but only internationally. We are one world. The problems and difficulties in one part of the world also affect people in other parts. The use of resources and the pollution of the sea and the earth should push us to seek common solutions. / On the other hand, we encounter the desire to withdraw behind our national borders and isolate ourselves." (Man 1949)

As far as international solidarity is concerned, it is first and foremost required from the rich countries, which are often also traditionally Christian: one respondent wonders "the way the rich, Christian countries deal with migration, e.g. the fact that Lebanon (50% Christian) has received 1 million refugees, Tanzania (with many Christians) also has large camps; as well as the Islamic Bangladesh." (NN.)

The high "C" of refugee policy

In the serious social-political struggles since the industrialization, three major political camps have formed in Europe: one socialist-social-democratic, one neo-liberal and - balancing in the middle of these two - a Christian-social one. Today's party landscape in many European countries is characterized by this balance. These include parties with "christian social" undertones.

The survey reveals striking statements about how some Christians have issues with the "Christianity" of these parties. Some define their christian-social heritage in increasingly limited terms, justifying this ostensibly with the fact that their initial welcome policy wasn’t accepted by the general population, whereby this is often a hidden power move against an emerging "right", nationalistic and xenophobic camp. This is also called "right-wing populist" by some in the survey.

This development has contributed to tensions in recent years between Christians who are involved in refugee work (inclusion and integration) and these "Christian Socialist parties". Some have lost their political home. They expect their Church to not silently accept the thinning out of Christian social values in these traditional "C parties". They demand from their churches “unequivocal support for the migrants seeking protection in rich Europe" (Man, 1942). Here are some relevant quotes:

"In our country’s shift to the right, I hope for a clear support of refugees, a frank statement against radicalism and stubbornness." (NN)

"To tell the so-called Christian parties clearly that their refugee propaganda and miserable treatment of refugees, especially in Catholic Bavaria, is anything but christian. (Cardinal Marx did that once, thanks)." (NN)

"No public outcry (except once from Cardinal Marx, someone else would not have been heard anyway) against the refugee panic of the so-called Christian parties. How can they keep the word Christian in their name "! (NN)

"Remaining consistent on the refugee issue, even towards the politicians that are close to the Church, such as CSU politicians and allegedly AfD politicians." (Man, 1959)

"Clear support for refugees and commitment to them; clear political opinion on statements from the right." (Woman, 1963)

Consisten ideas are thus put forward. But maybe open questions will remain. As one respondent puts it: "Migration/Islam - what position does the Church take in the migration and refugee crisis, how is the separation from political positioning made(keyword: the ‘Christian values’ of the parties) - what are these "Christian values"? Is it just a matter of preserving traditional rites and customs?), How does the Church view its relationship to Islam?" (Man, 1983)

Projects

The churches, their (parish) communities and institutions, church people as well as in the church leadership, not only interfere in the political discourse, but, in particular, they lend their voice to those seeking protection. They also develop projects for inclusion and integration. There is a mix of desire and realization, praise and dissatisfaction. The basic message is: "Tell the Christians about facing refugees, climate change and politics, do something!" (Woman, 1972). The goal is to transform the valued "charity into concrete projects, e.g. through 'refugee houses', German tutoring courses ... (although the church already does a lot there)". (Woman, 1998)

A woman (1963) notes quite generally: "Individual initiatives such as basic refugee work, work with senior citizens, neighborhood help, day-care centers, etc. are appreciated." Another is pleased about "the engagement with refugees in social projects, especially by young people” (Woman, 1946) Another writes: "I wish for a strong commitment to refugees (church asylum, help of any kind)." (Woman, 1966)

One respondent expreses the observation that inter-church cooperation in refugee work is not always smooth: "On the other hand, panels, clothing stores, and refugee assistance sometimes show a high degree of acceptance by those involved, the clients and the observers. But the organizers and workers cannot establish a basis of a new kind of community - unless the church organization helps." (Man, 1953)

Individual responses show how diverse the engagement is. Examples include: "Free admission of refugee children to day-care centers!" (Woman, 1960) Senior citizens could take on "homework help for refugee children" (Woman, 1960). "German courses for refugees, etc. should be made much more public!" (Woman, 1967)

The pool of ideas for concrete projects is quite international: "A proposal from Sweden (from a few years ago, when the numbers of refugees was still manageable): Assign each refugee to a local godfather, to help him with the integration! In vain I have suggested to our bishop that we should approach the Christians at the crowded camps, invite them to the church and to events, etc." (Woman, 1928)

In any case, it should be made possible to "get to know and get together with migrants, refugees". (Woman, 1947)

Provide housing

One of the challenges of integration is the provision of affordable housing for asylum seekers, as well as those granted asylum. Often here comes the call to ecclesiastical institutions, parishes, monasteries, bishops, to make vacant housing avaiable. Rich local churches, which have empty parish houses because of the lack of priests, should make these available. .⁶⁹This could also create an exemplary effect for the public sector.

Pastoral aspects

Occasionally, pastoral questions emerge in the context of community refugee work. Many of those seeking protection are members of a non-Christian religion. How should this be handled? This topic is discussed among those responsible from the local churches. Respondents' comments can contribute to a "refugee pastoral care" (Man, 1960).

Thus, a woman demands that we "lead a dialogue with the alleged strangers and get used to other perspectives." (Woman, 1953) The human aspect must remain in the foreground and the desire to missionize in the background: "Offer refugees in the parishes a replacement home without proselytizing them." (Woman, 1957) A woman is even more specific in this regard: "No baptism of refugees in the first 10 - 15 years, because they do not know what they are doing. Encourage them to live with Jesus, with the Holy Spirit and, if desired, with the Bible." (Woman, 1956) The background of such a rule could be that some asylum seekers will be more successful in converting to Christianity. Appreciation can be shown in church services by "reciting at least some prayers in the native languages ​​of migrants". (Woman, 1942) The Cardinal of Cologne used a "refugee boat as an altar" during the Corpus Christi service on the Domplatte, which a woman (1969) likes.

But the diaconal remains more important than the missionary and liturgical. One should "stand up for the rights of all, not just one's own nation" (Woman, 1942). The churches and communities of the Church should form "regional and municipal support groups for refugees" and accompany refugees in "applications, visits to public authorities, etc.". (NN).

The commitment of the respondents is documented by a person who describes: "I just did my Christmas shopping at Aldi for my refugee visit for Christmas, and cried" (NN.).

Inter-religious dialog

One respondent believes a valuable work towards integration of refugees would be to not overlook the "peace between the religions" (Woman, 1956). Among these religions is primarily Islam ("intensified dialogue with other faiths, special Muslims, on equal terms" (Man, 1953)), but also other Christian churches: "the immigrant refugees, but also there are many Orthodox Christians from the various Orthodox churches among the students, professionals and scientists from other countries living in Germany who are looking for a Christian community." (Man, 1955)

This sought-after dialogue between religions involves dialog partners with markedly different requirements. Opposite to each other stand "the inexorably advancing secularization among Europeans and the religious rootedness among migrants". (Woman, 1940)

Such a religious dialogue could also calm defensive, hostile emotions: "Repeatedly searching for dialogue with other religions in one's own country, thus taking away the fear of the stranger through human encounters; and so live according to your own faith but also sometimes be open for conflicts – do not wash over all differences, but see the similarities." (Woman, 1978)

Revitalizing the Church

As great as the challenges facing the Christian churches are, the challenge of migration and refugees offers a strong incentive towards self-development. This is also observed by the respondents: A woman living in a community in Turkey says: "The church in Istanbul has changed a lot due to the many migrants from Africa and the Philippines." (Woman, 1950) A Belgian again, observes a "revitalization of the church": "Part of the migration influx revitalizes church life and the awareness of being responsible for community life." (Man, 1965)

Marriage and Family in Today’s World

The topic of the "little life-worlds" of marriages and families was granted a great deal of attention both in the expert reports and in the survey replies, especially in connection to divorce and remarriage. Children and adolescents constitute sub-topics of this issue.

Below, we have made an attempt to loosely integrate the positions of the experts and those of the survey participants. It should be pointed out that the expert opinions, and even more so the survey contributions in the analysis, are focused on Europe. Of course, many pastoral suggestions, especially on pastoral work in the area of divorce and remarriage, including the moral theological principle of Epikeia, have a world-wide relevance.

Marriage as a Changing Way of Life

What the experts think about marriage

The “family as a community of destiny” (John Paul II: Familiaris consortio, 1981) is considered by several authors⁷⁰ to be one of the greatest challenges of our time. Christian Smekal from Austria draws on the topic of marriage and family in his expert report. He is of the "conviction that the future of both the family and society is to be found in a lasting and stable marriage". This is because the family "conveys the values of self-responsibility and solidarity, tolerance and sustainability". At the same time, Smekal observes along with others that "durability stands no chance against the short-lived nature of globalization and the economization process". As a consequence, "marriage, for many, plays the role of a temporary social advantage". Despite this high importance of the family life-worlds, a "clear priority of the family as an 'anthropological foundation' for society ... cannot be observed". Therefore, a "commitment of the Church to marriage and family as an anchor of the stability of our society" is all the more urgent.

A partial challenge in the field of marriage and family is posed by a "variety of lifestyles" that the Church is unfamilar with, in "marriage and partnership, but also work and leisure". (Board of the SKF, also Július Marián Prachár / Karol Moravčík) The psychotherapist Eva Jaeggi points out that the "life styles have multiplied since my youth in the 1950s /60s and thus have become more complicated. Patchwork families with their often difficult arrangements for the children are not even the most problematic. The emotional distress of artificial insemination, the possibilities of pre-implantation diagnostics, the thoughts of gay or lesbian couples on their desire to have children, the suffering of people who cannot be assigned to any gender - all this requires new considerations that challenge an all too simple image of mankind."

Other authors refer to the fate of families from an economic point of view. Michal Kaplanek, a pastoral theologian in Budweis, criticizes that "a lot is sacrificed for economic success", "often families". Other authors state that families face economic risks, "including poverty and social exclusion". Many are "homeless", so the longtime Caritas director Wolfgang Tripp from the quite rich region of Rottenburg-Stuttgart. The Slovak pastors Július Marián Prachár / Karol Moravčík report that some parishes are involved with families in need: "Some of them succeed through charitable activities, social housing for young families, participation in kindergartens, elementary and secondary schools, and offers for senior citizens in parishes or through smaller hospices or retirement homes with a family atmosphere."

In many countries, political measures aimed at creating better conditions for families have been introduced. A financial scientist from Innsbruck, Christian Smekal, critically points out, however, that the "current family policy is characterized by a complicated set of bureaucratic measures and hardly more transparent support measures".

Heribert Köck made a critical remark on the work of the Church in the area of marriage and family. He sees not too little, but too much presence of the Church in the field of marriage and family. He opposes "all kinds of interference in the private sphere, as well as in marriage and family life".

Karin Heller sees a trap forunagitatedpastoral care in the area of marriage, family and divorce as the result of a historically questionable development. "Celibacy and chastity became a sign of those who were even more ‘like Jesus’ or ‘closer to Jesus’, while Christian marriage was downgraded to a second-rate Christian status." The celibacy of Jesus, however, does not substantiate such a development: Jesus’ celibacy is a "clear refusal to turn a woman into his property."

The current state of marriage according to the survery results

Changes to marriage and family life are viewed as a challenge not only in the expert reports. The topic also received significant attention in the online survey. As an unknown respondent notes, "the complex types of family life and interpersonal relationships are a challenge." (N.N.) These profound changes raise pastoral issues: "What should be done with the people from the many failed marriages? Who teaches the boys what a Christian marriage really is? What does Christian life mean today?" (Woman, 1965) This section of the online survey presents an overview of assessments on the "change in marriage and family" (Man, 1945) and its impact on pastoral work around marriage, family, divorce and remarriage. Children and youth are categorized as relevant subtopics.

The profound social change is considered by the majority as a given. Often the perceived change is merely described, but many also interpret it, some positively, some negatively. The attitudes of the church in dealing with changed forms of marriage and family are often criticized: new circumstances need new pastoral assessments and actions - and thus more courage for pastoral innovation.

It is noticeable that "modern" church-interested people prefer to write about new views on marriage and sexuality."Anti-modern" people, however, are more likely to express fear for the family and fear of the loss of family religiosity. This leads to tensions and contradictions in the review of the results. Nevertheless, the two groups are united by a concern for the people, the success of the people’s lives and the good of society.

Observations and judgments are difficult to separate in this chapter because the formulation of impressions (and a pastoral proposals) on the one hand, and the judgement of those impressions on the other hand, often go hand in hand.

The following section presents the most important observations on the situation of marriage and families in society, including suggestions made by the survey participants for the pastoral and church practices. The statements are predominantly from participants from European countries, and thus relate primarily to this region.

The texts reveal many unflattering sides of marriage and family life. The marriage and family pastoral care of the church is also critically examined. In spite of all complaints about such downsides, it can nevertheless be established that the family is given great importance by the survey participants. A woman observes that this great importance is also attributed to the family by society, since it places a "high importance on the family, on work-life-balance" (Woman, 1956).

The answers are not only about the way society and the Church view family, but are also about a change in perspective: society and the Church can be changed and shaped by families. Many people are aware of this key to change.

If the family is meaningful in and of itself and presents a way to deal with current challenges, then the Church must be an actor in this area. "The Church should care for and publicly engage with families - in all their forms." (Woman, 1946) The call for a dedicated family pastoral care is mentioned; more subtly, but articulated nevertheless. First and foremost, however, the survey participants are not so much concerned with pastoral work as much as with the recognition of the family as a nucleus, as the smallest unit, as the basis of society.

New Lifestyles as a Challenge

Many survey respondents perceive the various "societal changes such as gender equality, a changed view on marriage and family" (Woman, 1960) as challenging. This change is often described, in a value-neutral way, as "social change" (Woman, 1966) or as a "change in family structures" (Woman, 1963). One participant identified the "living conditions of families" (Woman, 1994) as a contemporary challenge. This also includes "patchwork families, not ‘happy’ families", but divorced, separated, re-arranged families with or without a marriage certificate" (Woman, 1964). In addition to the value-neutral description, some participants add the adjective "new". To put it simply, all those forms of family and marriage that do not correspond to the classical "holy family" - consisting of father, mother, child(ren) - are called "new forms": "New ways of life or new family constellations (divorces, marriage for all, patchwork families, families without a marriage certificate, etc.)"(Woman, 1981) are seen as a challenge to the pastoral activities of the Church.

Interestingly, these forms of family and marital life are not a phenomenon of the past few years, but have long shaped and changed society. Nevertheless, they are called "new". In this respect, the word "new" cannot refer to chronological time. Rather, the adjective is used to describe a new situation for the Church, since there are no or few established approaches for these kind of family and marriage constellations. "How should we deal with each other in a plural society? Forms of life alien to ecclesiastical morality ... are a great test for the church." (Man, 1973). It is obvious that there has been a "change in the image of family, family consists not only of father, mother, children, but exists in many constellations"(Woman, 1967).

The changed image of family requires a wider re-evaluation of the concept. The "new models of life and the fact that marriage is no longer regarded as the only positively valued community" (Woman, 1972), lead to the fact that these phenomena must be re-considered and newly classified by the Church.

Thus, as an interim result, it can be said that marriage and family are perceived as a sociocultural challenge affecting both the people and the Church alike. The survey results show that the respondents hold completely opposite views on the matter. This also explains why the struggle for pastoral innovations in the area of marriage, family, divorce and remarriage is currently controversial within the Church. Between the opposing “poles” of acceptance, on the one hand, and rejection, on the other, there is an uncertainty among respondents as to how these new forms should be concretely and ethically evaluated. "What forms of relationships are condemned because they harm people, and in what forms of relationships do people find happiness?" (N.N), a participant asks.

On the one hand, there is a call for openness and acceptance

Some of the participants expresses their openness and appreciation in dealing with these new forms of family life and marriage: "Acceptance of other life models than the traditional family" (Woman, 1943). The "family and life styles for which there has so far been no place in the Church and for which there is also little acceptance and no role models" (Woman, 1961), should be met with open-mindedness by people of the Church. "In addition to the institution of marriage, the Church must also learn to accept other communities and evaluate them positively." (Man, 1954) "To do so, we would have to fundamentally re-evaluate our approach in dealing with all kinds of relationships and go beyond existing dogmas. There should be no devaluation of people who live in relationships that aren’t a classical marriage." (Man, 1973) It is necessary to "openly respond to the people’s changing living conditions (divorce, patchwork family, same-sex marriage, married priests, ordination for women)" (Woman, 1970).

A woman states that the "Catholic doctrines regarding marriage, family, sexuality do not match the way people live" (Woman, 1971), that the ideas of the Church include "obsolete family and role models" (Woman, 1993)."Equality of women, divorced people, homosexuals, remarried people, free 'patchwork' families and celibacy among priests"(Man, 1978).

Specifically, this means that the Church must face the contemporary variety of ways of life. It should be aware of the diverse life styles and at the same time stand up for and develop the ideal of marriage." Dealing with the real families and types of partnership" (Woman, 1959) is formulated as a challenge. "Constant changes in living conditions and diminishing liability and trustworthiness of institutions and their representatives make it increasingly difficult to create and maintain stable relationships at work, in associations, political parties, friendships and families" (Man, 1944), which, in turn, supports the emergence of new life styles. Here, it is necessary to face existing types of families; Only if the church leaders accept the existing family challenges could the pastoral care and theology evolve.

"The gap between the Church and world is growing, especially when it comes to the relationship between men and women as well as marriage and family. The younger generations identify less and less with the Vatican’s descriptions of "marriage and the idea of family." (Man, 1953) Therefore, for example, "in the light of new biological findings, a further development of the image of humans and of marriage" (Man, 1953) is necessary. One participant calls for the "further development of the concept of marriage: marriage for non-heterosexuals, no discrimination against remarried divorced persons" (Woman, 1989). The claims listed here appear in different variation in the report below.

"Approaching all forms of living together with blessings and benevolence, while still not neglecting the ideal of marriage," would be, according to a man (1949), the ideal way for the Church to deal with existing challenges.

On the other hand, new lifestyles are viewed as dangerous

Many participants, however, cannot imagine such an openness to the diversity of marital and family structures. "Many things seem to be coming to an end. Structures and values, as we are used to them, are passing away and it is not clear what will take their place. Family - Parish - Politics - Religious Life ... "(Woman, 1967), notes a participant. Many comments involve similar arguments, speaking clearly of a "loss of the meaning of marriage and family" (Man, 1938). Such complaints observe a "destruction of marriage and the family by different parties" (Woman, 1954) or "family breakdowns" (Woman, 1970). "The 'healthy' family is often the exception and no longer the rule." (Woman, 1971). This has revealed a dramatic "depreciation of values (marriage, family, trust, truth)" (Man, 1936). The result is a "weakening of the family" (Man, 1939).

Some place this change in the context of a widespread religious decline: "The families were destroyed. When I see how the animals look after their own offspring, it is pathetic that man believes that it is not necessary. As Christ says, 'Man does not live by bread alone'." (Man, 1943) In addition, many parents do not have good role models, they are religiously disinterested. Only "the income counts, it is preferred that the children are put into a nursery already at the age of two. The family has too little importance." (Man, 1944)

Some respondents see the origins of this regrettable decline in the individualization of society: "In Germany, people are very individualistic. In other words, they are hardly able to commit themselves to something. Be it marriage and family or volunteer work." (Woman, 1964; Man, 1973) Others note the profound changes in cultural values that have had an impact on family life: "People often no longer live in stable families or communities, uncertainty and loneliness increasingly lead to mistrust and prejudice."(Woman, 1939) The loneliness of society and the growing number of single people is, according to a survey participant, closely related: "A growing number of singles are shying away from the kind of responsibility that partnership and family require. Couples who have not learned to work out their differences through conversation and mutual understanding separate too quickly. The victims are the many children of divorced parents who no longer know a model for a successful family"(Woman, 1944). Life styles will develop that might even try to replace the traditional family: "Search for spirituality, for values and for family substitutes and communities." (Woman, 1963)

Some participants attribute the widespread irreligiosity (or God forsakenness) and lack of family religiosity to the changed family life styles: "changed (patchwork) families do not pass on religious education." (N.N.) And: "Widespread, growing secularism is a big problem; There is a general forgetting of God. This is accompanied by increasing materialism, decay of the family and a brutalization of public life."(Woman, 1957)

Whatever the image of our society may be, the statements are united by a call for the "protection of marriage and family (only a man and a woman)" (Man, 1951); this protection must be demanded and strengthened. The "strengthening of marriage and family" (Man, 1951) is thus a core task of the Church in our time.

Special Topics

Below are a few sub-topics related to marriages and families that were popular among the survey participants.

Same-sex marriage

"What would Jesus think about a particular issue in this day and age? For example, homosexuals: Would Jesus, today, deny two gay partners a life of love (and marriage)?"asks one man (1971). The so-called "marriage for all" is an important topic for some survey participants. Anextended evaluation of the concept of marriage from an ecclesial point of view is considered necessary: The Church "must assume that certain ways of life, such as same-sex marriage or gender reassignment, are 'normal' and these people are also God's children and are allowed to be welcomed into the Church!" (Woman, 1993). "Therefore, it is imperative that the Church does not differentiate between people, whether male, female, or anything else, because there is no denying that there is this difference. All are to be lovingly received and treated, and all should have the same rights in the Church - including marriage and the priesthood!" (Woman, 1955)

In addition to developing a theoretical approach, questions of pastoral practice also require clarification: "As recently requested by Bishop Franz-Josef Bode⁷¹, reflection is necessary on the pastoral treatment of homosexual couples and married couples." (Woman, 1964) There is an awareness of the fact that this will remain a challenge. One participant describes the tension as follows: "The church should give orientation and support, and at the same time it has the mission to integrate diversity. That is a balancing act." (Man, 1973). In addition, looking into the future alone will not suffice. A review of the past and a process of forgiveness will be necessary in order to engage with those who have previously been discriminated against or even harmed by the Church: "Reappraisal and documentation of long covered-up abuse in the Church such as child abuse, dealing with sexual orientation in the Church" (Man, 1956).

For the sake of presenting the full picture, it’s worth mentioning a post by a man who finds that dealing with this issue is not the most urgent: "Whether same-sex marriages are possible is an insignificant" problem "in comparison to social changes in society (there are increasingly more rich and increasingly more poor people.)" (Man, 1951) Nevertheless, the majority of the statements contain a certain sensitivity for same-sex couples and the question of marriage as a result.

Marriage for priests

In many contributions, the marriage of priests and thus the possibility for priests to start their own families, is formulated as an urgent concern. Some explicitly call for the possibility of marriage for priests (Man, 1953, 1966, 1967, 1970, Woman, 1962, 1960, 1968, 1970, 1974).

This is supported by different arguments. The first argument stems from the general attitude towards life in our culture: "Priests today need a new life style. We should continue to search for ways to allow married men into priesthood." (Woman, 1959) The second argument is a biblical one: there is a "lack of priests and a rigid and stubborn adherence to celibacy, although there is no word in the Bible about it. Even St. Philip speaks of 'companion of Jesus', which at that time was probably equivalent to a wife!"(Man, 1950) The third argument for the marriage of priests is the importance of family and relationship experiences, as it affects actual marriage and family pastoral care: "In order to be able to provide genuine pastoral care, to be able to make the ideal of ‘see how they love one another’ a social reality, it would require the engagement of men and women, as well as married people with family responsibilities, who through their life experience know more aboutpeople’s lives in families” (Woman,1961). Or more sharply formulated: "Abandonment of marriage/family is not a criterion for a priest to be a better or more pious or faithful or god-related pastor." (Woman, 1944)

The question of changing the requirement of celibacy for priests is closely tied to cultural and historical developments. So that these trends do not work against each other, a man asks for courage in dealing with non-simultaneous developments: "Non-simultaneity and plurality, questions such as celibacy of priests, admission of women to the priesthood ... development is blocked if we wait until one billion Catholics agree." (Man, 1964)

In this context, the existing children of priests are also an issue: "I also know anonymous Catholic pastor families: good fathers and pastors, condemned to a life in the balancing act, forced to make an inhumanely difficult decision. How arrogant and outrageously ignorant - what employer can afford to treat his most valuable staff this way?! The official Church, which does not tire of preaching the 'equality' of all men before God, itself fails miserably in the following of God." (Woman, 1954)

Women reduced to the role of wife and mother in the Church

With regard to marriage and family, respondents argued in favor of women's equal rights (in marriage, in society and in the Church): "The church language about and attitude towards women must change fundamentally. Please no more eulogistic praise about women as wives and mothers. Thousands of women are excluded! Women today want to speak for themselves, not to be adored by men like ancient goddesses, nor to bravely support the perspectives of men with total admiration. It's about partnership, not 'high dignity' for women and all government functions for men. Sexism and sexual discrimination must be recognized as a grave sin and not disguised as 'diversity', complementarity and 'female essence. The Church has contributed to an alienation between men and women for too long. It must be stop fighting social changes with 'Crusades'! The good and the potential in these changes should finally be recognized in order to help the Church towards a renewed anthropology and theology." (Woman, 1953) And: "Church as shepherdess or even mother is not a coherent image for 95 percent of the parishioners. Even for the five percent of the most dedicated, the picture is rather antiquated and not true to their religious life ... (the shepherd or mother that cares for and nourishes ...); that remains important for a very small percentage of the people..." (Woman, 1974)

The demanded change in tone in the Church communication and the revision of certain beliefs, such as those used when Pope Francis speaks about women, are rarely found on the ecclesiastical landscape. This type of exclusion of women can be described as discrimination; considered as a humiliation, also as an "act against human rights and the biblically founded equal status of women" (Man, 1936). But it's not just talking, but also contributing to an existing dialogue: "There is a lack of feminist theology that take women seriously in relation to their essential participation." (Man, 1949) Women must be able to participate in ecclesiastical tasks as well as in Church decision-making processes and pastoral care. On the basis of this, some also argue in favor of the empowerment of the women's priesthood: (Woman, 1962) (Woman, 1960) (Woman, 1968) (Woman, 1970) (Woman, 1974) (Man, 1966) (Man 1961) (Woman, 1956) and some more. One should "massively increase and strengthen the status of women - women too could be very good priestesses and pastoral workers" (Woman, 1948). On the basis of the survey, it can be concluded that women do not want to be reduced to the role of mother and wife.

Karin Heller (USA) agrees with the opinions presented in the online survey: She resolutely rejects that the women question is treated as a sub-topic of marriage and family. It is not the vocation of all women to be mothers.

New developments in sexual morality

"What the Church could do is to be believable, to give people hope and stop judging those who do not quite fit in with the Church’s image of a good believer. To do so, it would be necessary to thoroughly re-evaluate the Church’s sexual morality. It is necessary to face the fact that there was a sexual revolution in the twentieth century, which subsequently resulted in a great variety of partnership styles. Rarely does a Catholic in Central Europe enter marriage as a virgin, nor do they chose a single partner for a lifetime without living together before marriage. For most people, this is no longer true and they feel rightly offended when criticized for such intimate life choices, especially when they dare to remarry. The fact that medical opinion increasingly regards sexuality as healthy and human (regardless of conception) should also make us think of it as a good thing rather than a damnable thing. So why still attach such ancient ideas to sexuality?" (Woman, 1983)

One must speak about sexuality not exclusively in the context of marriage and family, but with inclusion of these topics. There are some remarkable texts from survey participants about this. The contributions all point in the same direction: A contemporary church needs to open up in matters of sexual morality. A repressive sexual morality is just as dehumanizing as the tabooing of questions about sexuality. The issue of sexual intercourse outside of marriage, the issue of marital reproduction, contraception and the still negative view of sexuality need to be addressed."(Not only) young people find a church which passes judgement on the most personal issues, the sexuality of people (e.g. contraception, homosexuality, consequences of the sacramentality of marriage, question about sexuality before marriage) ridiculous, outmoded or even superfluous, and almost always consider the positions that the Church stands for as cold hearted." (Woman, 1963)

Because of this public opinion, Church decision-makers have to become active: "A relativization of the ‘Pillenenzyklika’ with a shift towards personal conscience" (Man, 1946) must be promoted and the process of dealing with these questions must be made visible and comprehensible. In addition: "The appreciation of marriage should extend to the fact that married people who are sexually active can also be saints. Normally, only someone who is celibate or has renounced sexuality is canonized." (Woman, 1953)

Family as a threatened unit

The participants in the online survey do not have a romantic image of marriage and family, although they show a high regard for both. They also see the dark side of today's family life.

Family under pressure

In the survey results, families are often described as the social unit that is most under pressure today: "Families are often under pressure (both parents are working, single parenthood, inadequate care for children)." (Woman, 1963) Family living conditions are affected by many different factors, such as economic circumstances, educational issues, child care conditions, social clichés and the lack of large-scale family support structures.

This already suggests that current family challenges are not described flatteringly, but rather in a negative light. Difficult situations are illuminated from different perspectives: "torn families and children left alone" (Woman, 1960); "Dysfunctional families" (N.N.), "changing family systems that do not provide the necessary safety for children" (Woman, 1971); "Overburdening many families when it comes to upbringing of children" (Man, 1963).

Families often face unsolvable problems caused by economic circumstances, working hours, salaries and large financial expenditures. It is not always easy to make (ethical) decisions and prioritize given current circumstances. In doing so, the economic often seems to be prioritized over the social: "For example healthcare: profit orientation and a lack of appreciation of staff. For example, in the professional world: work takes the highest priority. Community work and family time become a luxury." (Woman, 1980) It is described as challenging when both parents have a job (Man, 1984). The economization of the family, lamented by experts, is described vividly: "1. The individualization in business life ('every man for himself'), which can even be justified soteriologically ('each his own savior'). 2. The resulting isolation also within the family. "(Man, 1956) Families are endangered because they have "too little time together"(Woman, 1952). Excessive burdens can lead to the loss of meaning in life: "Due to heavy work and family burdens, people do not find peace and therefore also do not deal with deeper questions of faith, the meaning of life." (Woman, 1956)

Social and psychological problems are likely to arise in overburdened families: "there is a loneliness, lack of perspectives for the youth that is perhaps created by the modern family. Single parents, who usually have no wider family support network are often threatened by poverty, housing shortage, unemployment. This creates a social injustice for the children. Children and adolescents with a migrant background who grow up between two cultures without any roots." (Woman, 1933) There is "hidden poverty in families, children growing up without care" (Woman, 1963).

Recurring topics in the online survey are the overburdening of families with upbringing of children and financial issues. The children and adolescents are portrayed as abandoned, confused, torn and lonely. The family does not have a good standing in our society. Admittedly, this picture may not be quite in accordance with other survey results about family;⁷² It was important for the (mostly European) survey participants to clearly identify the social challenges.

The mentioned contributions find ways to clearly evaluate family life. Church leaders are advised in the survey responses to take a good look at how families are doing today and to understand different situations: "To understand the problems of families, single parents, lonely, marginalized people and to let it affect their message and actions" (Man, 1972) is the mission of the Church. "It is necessary to strengthen families - not financially, but spiritually - families are the backbone of the Church." (N.N.)

Family religiosity as a seemingly bleak issue

In reflections on religiosity in family life, social developments are described first and are followed by a series of attributions and evaluations based on personal ideas. Interestingly, these ideas are never named. For example, if there is talk of families showing a lack of interest in religion, then it remains unclear what this "lack" really entails. This can be a singular experience, but, generally, this creates tensions that are not resolvable for readers of this text. Nonetheless, the basic undertone of the texts is that the development and shaping of religiosity in families today has become extremely difficult. This also has to do with the experience that many people come to religion through family - but this is becoming increasingly unlikely today.

No interest in religious issues

Hardly any families show religious interest today. "Many young families live in prosperity and are less concerned with the more existential questions in life." (Woman, 1971) "Many parents have no role models and are religiously disinterested." (Man, 1944) Critique is directed at a "progressive secularization". “Children and young people learn little or nothing about the Church and the Christian faith" (Woman, 1956). This is shown concretely in a "lack of interest among families in topics such as faith, the Christian calendar, the life of Jesus" (Woman, 1962). Many parents are not interested in "conveying to the children the message of faith and the experience to live in accordance with it" (Man, 1954).

Perhaps it is not always disinterest, but instead overexhaustion that leaves little inspiration or energy to engage with religious questions: "People are very overwhelmed with their work, their family, their leisure time and so they no longer have the opportunity to rest and to realize what is really important and what, above all, keeps us healthy in body and mind." (Woman, 1954)

Loss of faith and identity

The absence of religion in families leads to the "loss of Christian identity in youngest families" (Woman, 1951). One interviewee calls it a "sinking of the Christian religion in families" (Woman, 1961). "Children learn about religion only through kindergarten and in school religious education, in festivals and celebrations. Faith is no longer lived, it is no longer part of many families." (Woman, 1969) Families also have "embarked on a progressive secularization; fewer and fewer children receive religious education in the family. Religion and beliefs play a role in fewer and fewer families." (Man, 1954)

However, catechesis and religious instruction are designed in such a way that they reflect and deepen existing experiences of children, adolescents and adults, but do not want to be the site for explicitly religious experiences: "The pastors, kindergarten teachers, elementary and religious teachers, often called secondary preachers, often have the disadvantage, because the things they teach the children are not heard or are considered unimportant at home." (Man, 1964)

Lacking Church attendance and practices of prayer and faith

One effect of such "dechristianization" of families is the absence of children and adolescents in daily church life: "The population does not grow, i.e. less than two children per family. There are fewer children and adolescents in the church as a result of this decline in birth rates." (Man, 1945) This is particularly noticeable in churches: "Fewer and fewer people go to church regularly. Above all, the youth sees no meaning in faith." (Woman, 1971). Regular churchgoers complain that "young people/families only occasionally take part in church activities- you pick out what you want" (Woman, 1964).

But even within the family, there is a lack of religious practice: There is "not much prayer in the family" (Woman, 1942). "The Christian life within the family, the previously natural belonging to a church and engaging in corresponding practices, such as prayer and Angelus prayer, but also the presence of religious symbols in the apartment such as crosses, holy water containers, etc. or the previously quite taken for granted song and prayer book 'Praising of the Lord' or the Bible has today largely disappeared or is only marginally present." (Man, 1964) So there is a "massive break in the path of the knowledge of faith, the transmission of faith in families" (Man, 1970). "Rituals, especially in families, which in my opinion are indispensable for the advancement from childlike belief to adult faith, are disappearing. The children no longer experience the faith community as a community thatcarries and holds. They know only a few of the holidays that we celebrate." (Woman, 1964)

Family religiosity is a contemporary pastoral challenge!⁷³ Hardly anyone can formulate a ideal image of what family religiosity should look like today. The call for family support is only barely audible: "The widening gap between the rich and the poor cannot go unnoticed by the Church: this involves family support measures, children's meals, senior citizen’s assistance (much of which Caritas already does, together with the Diakonie), but also the formation of opinions." (Woman, 1946) Another contribution towards supporting families in their religious development and faith could be a theological evaluation of family: "Above all, there is a lack of a ‘theology of the family' in practical application.” (Man, 1949) Pope Francis has made an attempt in Amoris laetitia, although some questions remain open, such as: If love is the res sacramenti, what happens to the sacrament if love dies?

Suggestions for pastoral care of family

Due to the alleged loss of children, adolescents, young adults, i.e. families in pastoral settings, the survey participants formulate some suggestions for the design of an innovative family pastoral care.

An attempt at introducing an "appreciative and forgiving marriage and family pastoral" (Man, 1966) should be made. This requires a "commitment to families" (Woman, 1953). Sometimes there is a feeling that "families with children are partly unwanted in the Church" (Woman, 1993). Precisely for this reason, a committed approach and openness are necessary. In collaboration, it is necessary to be "open to the signs of the times, to be creative and solution-oriented when solving problems together with the local people and to move the (narrow) rules and laws to the background. This involves taking the local people with their specific problems seriously and meeting them at eye level." (Woman, 1964)

However, it is criticized that unmarried priests lack the skills to enact change "because they cannot have the necessary insight into their problems (celibacy)" (Woman, 1982). What priests can do in any case is to promote and live a "human coexistence (housing seekers - jobseekers - poor retirees - refugees - large families - the sick - adolescents)." (Woman, 1944) However, when priests or responsible persons in communities make efforts in this direction, they face limitations because of the "decreasing church attendance for years, people leaving the Church in large numbers, hardly any participation of young families, young adults and children." (Man, 1938)

Respondents show little confidence when discussing a possible starting point for renewedapproaches to family pastoral care. More complaints than ideas are put forward: "Praying at home, in the family, hardly ever takes place. People come to First Communion or Confirmation often when something nice and entertaining is organized for the children/adolescents." (Woman, 1940) “Family pastoral care is desperately searching for ways to accompany and support families. But the Church seems too far away from everyday life, from the worries of children, adolescents and families” (Woman, 1977). This is also related to the fact that priests have "no more time to visit families" (Woman, 1958) and thus cannot gain enough everyday experience. Also, in the liturgical implementation of these efforts, it is difficult to find the right tone: "The so-called family worship services, oriented towards the youngest participants with songs that were once defined as modern or new liturgical music, with sermons that you cannot even call interpretation of the Scripture – that range from a little bit of ‘we all love each other' to a little bit of ‘if we all behaved a little more socially, everything would be better’. The fact that faith requires liturgical understanding and theological knowledge is ignored. So you always scratch only on the surface." (Man, 1960) And the following message by another participant is similarly discouraging: "The 10 commandments, sacraments, family prayers are neither maintained,nor passed on!"(N.N.)

Failure, divorce, remarriage

Failed marriages as a pastoral challenge

Special attention is given in the results of the survey to all those people who have the experience of ending a relationship or marriage, separation or divorce and who (at least until Pope Francis' Family Synod 2016 and Amoris laetitia) had no access to the celebration of Eucharist. Many participants describe "families that break" (Woman, 1943). These people are abandoned: "People who have failed in their relationship, marriage, etc. turn away (from churches) since they don’t expect any help." (Woman, 1963) It was necessary to understand "that even a marriage can fail and one is allowed to enter into a second ecclesiastically recognized marriage." (Woman, 1959) Certainly it needs "clear guidelines, which should be adapted and lived in a compassionate manner in relation to each individual, but, for example the indissolubility of marriage should continue to exist as a goal/ ideal;however, those who have failed should not be condemned and excluded." (Woman, 1950)

One participant wishes for "a timely, yet not permissive, moral code, especially in dealing with remarried individuals. Since the time of Christ, demographics have changed a lot. A marriage in his time took on average 15 years, today it could be 60 and more years. It's easier to fail." (Man, 1946)

New pastoral methods for dealing with divorcees that re-marry

Given these marital and family situations, the need for the Church to reposition itself and look for a new pastroal way becomes apparent. "There is an urgent need for a pastoral response to the question of remarried divorced people, as Pope Francis has long been demanding." (Woman, 1964) There is a strong emphasis on mercy. "Relationships are very fragile today - such is the present time, but the enormous pressure in professional life is also responsible for the failure of relationships (people have too little time for each other or have insecure and impractical work schedules (saving of jobs). In your free time, you cannot leave your worries behind ...). Many failing marriages are beyond salvation - I think it is right when the Pope (with the topic 'remarried divorcees') encourages us to judge problems on a case by case basis and to show mercy and, as the Church learns more, just let the people ‘do what they do’ - they will mature with time." (Woman, 1962). The encyclical "Amoris Laetitia" opens up the possibility of viewing individual cases and the possibility to – listening to one’s own conscience – chose different pastoral ways. The fact that the annulment of the marriage was made easier, however, is not approved by all, from a pastoral perspective: "The annulment of marriage is degrading for the former partners." (Woman, 1943)

Communion for remarried divorcees

When dealing with remarried divorced people in pastoral care, church people would have to act with compassion and kindness, or according to the Orthodox principle of "Oikonomia"⁷⁴. "New ways need to be found, but without discarding the old ones. Questions should be explored on a more case by case basis, e.g. for divorcees that would like to remarry, admittance of spouses to the celebration of the Eucharist. People must be seen, but this should not be done by simply abolishing rules." (Woman, 1959) Many individual replies support Pope Francis in his development of pastoral care: "In practice, even the life of the church people has little to do with Church laws. The proportion of marriages in which only one partner is Catholic is increasing dramatically. Thankfully, many priests are ahead of the official Church, and the Pope's position supports them. (Mercy before the law)." (Man, 1960) "The family image is changing, the divorced and failed are entrusted to the mercy of God and must not be excluded from the sacraments." (Woman, 1967) This is especially true for the reception of the Holy Communion: "Divorced people should be able to receive the sacraments if they regularly celebrate the Eucharist, at the discretion of their respective priests - the above also applies to a renewed marriage" (Man, 1953). More responsibility would therefore have to be handed over to the priests who accompany people in 'non-compliant'⁷⁵ life situations and seek out solutions with them so that, as an integral person, they can live well with God and the Church.

One respondent's commentary offers a succinct summary: "1) Allowing remarried divorcees to Communion. 2) Accepting that some marriages have been irreparably shattered and have failed, e.g. because a spouse is no longer interested in continuing the marriage, e.g. a remarriage with Church’s blessing should be possible for the other partner. Likewise, there may be other powerful reasons. A new beginning should be made possible with pastoral counseling. 3) Guilt and sin are not in remarriage, but include everything that leads to the failure of a marriage. If guilt and sin are forgivable, a new beginning must also be possible, even with a new partner, if the marriage had ended, has suffered a spiritual death, so to say." (Man, 1966).

Demand for the solubility of marriage and possibility for re-marriage

The survey participants, who address the question of marriage and its failure are among the "modern" Church members. They ask for openness, compassion, gentleness and innovation. For example, a man demands: "IMMEDIATELY, the indissolubility of marriage [...] is no longer useful and anachronistically ABSTRACT." (Man, 1966) Another participant makes a somewhat unusual suggestion: "Indissolubility of marriage only as long as your children live at home." (Man, 1942)

Such requests are about the push to rethink the theology of the indissolubility of marriage. This concern is formulated in a somewhat softer way by another respondent: "Bridges should be built between the noble demands (e.g. the indissolubility of marriage, protection of unborn life) and reality (the Church does not matter for many people that are dealing with divorce or abortion), in order to keep up with the conversation and not to lose touch. Otherwise, the Church’s claims seem unattainable and judgmental to many people and are rejected from the outset." (Woman, 1997)

In addition, there are some requests for the possibility of a second church marriage: "bless the second marriage and support the divorced partners in their faith." (Woman, 1943)

References are repeatedly made to Orthodox practice: "In the area of the Sacrament pastoral care: no more refusal of a 'second marriage' (see Orthodox Church), admission of all people; Admission of all people to the Eucharist (those who come to worship are 'worthy')." (Man, 1963) "Possibility of divorce and remarriage: The model of the Orthodox Church seems to me an interesting path; the indissolubility of marriage is not given up, but God's mercy for the unfulfilled and the flawed is greater than God's righteousness." (Woman, 1953)

In any case, pastoral care should gain more empathy in complex situations and embrace all people with alternative ways of life rather than condemning them." (Woman, 1959)

Epikeia

Transferring the Orthodox practice of remarriage onto the Catholic: In this regard, online survey participants and experts agree. A number of contributions to the worldwide "ProPopeFrancis" expert report (similarly to the participants of the online survey) are dedicated to the controversial issue of allowing divorced persons who have legally remarried access to the Sacrament of Penance and Communion. Precisely in this point, the critics are accusing the Pope of deviating from the doctrine of the Church, from Church law, from the Catholic tradition.

Christian Smekal pays tribute to the Pope's "efforts to clarify the cause of the opening of the Church to the people and the world". For him, "healing is more important than exclusion." If couples cannot cope with a relationship, then, according to Smekal, "generalized" judgments or even external condemnations seldom do justice to individual life situations. "After examining a particular situation and seeing a sincere desire of those affected to participate in the church community, the invitation to the Eucharist may even be an important remedy." This pastoral approach to divorce and remarriage requires a "dynamisation" of the Church doctrine of the "indissoluble marriage". In his view, Pope Francis is committed to this, with the support of a broad positive vote of the Family Synod.

The psychologist and psychotherapist Eva Jaeggi appreciates Amoris laetitia and its sensitivity to the fate and the conscience of the individual. First, she notes diagnostically: "That marriages can end and so, therefore, many people see it as a sign of an advanced society that deliberately allows people to make altered inner states visible on the outside." She deplores, of course, that "a tendency towards too hasty breaks and the well-known 'throwaway mentality' have replaced responsibility". But then she draws a comparison between the "logic of the Pope" and the "logic of psychotherapy": "In Amoris Laetitia, in the part on pastoral theology, I see an attitude similar to what I know professionally: look carefully, understand, do not judge and not give out grades like a strict senior teacher." Eva Jaeggi believes it is right that "married divorcees are allowed to judge for themselves how they want to participate in church life". It also dispels the fear of some Pope-skeptics that the Pope favors "cheap solutions." "Compassion and love do not allow everything, but they put to the test whether a change in thought and life violates God's overriding mercy (and its reflection: the mercy we humans should have)."

Several eminent experts have explored in-depth the moral theology and canonical foundations of Pope Francis' advanced pastoral work on divorce and remarriage.

This includes the knowledgeable contribution of Klaus Lüdicke, a Münster-based scholar of ecclesiastical law. He sees in the statements of Pope Francis a new approach to the question. It is true that John Paul II had already re-directed pastoral practices towards the prioritization of individual cases. But their conflict with the of the sakramentalen Gemeinschaft Church can only be solved - so der Moraltheologe Johannes Paul II. aber dem Stuhl Petri - if either a successful procedure for annulment is possible, or if this is not possible, those concerned settle their situation themselves. But this is only possible through abstinence, because every sexual intercourse outside marriage (which has ended in a mixture of guilt and tragedy but is still valid) is a "mortal sin." According to Lüdicke, Pope Francis, using the tradition of moral theological teaching, differentiates precisely this equation that adultery not only remains objectively but also subjectively always in a "mortal state". Ultimately, only the individual, in his (accompanied but never replaced) conscience, could clarify in which "state" he lives. So, Francis shifts the accent from the "law to the face"⁷⁶. Klaus Lüdicke points out that "the message of the Gospel does not ask Jesus to obey self-created rules, but to trust in the love and mercy of God."

The moral theology of this decision of conscience is addressed by three authors under the heading Epikeia. These are Klaus P. Fischer, Rudolf Uertz and last but not least Günter Virt, who has devoted himself to this subject since his postdoctoral dissertationwritten under the guidance of Alfons Auer⁷⁷.

"For Aristotle and Thomas, the Epikeia is a kind of higher justice. Thus, it serves the interpretation and further development of positive law ... By applying dispensation and privilege in the context of the Epikeia, the virtue ethics inevitably presupposes commandment or legal ethics: Christian ethics versus casuistic-dogmatic moral doctrine." (Rudolf Uertz) Scholar in religious education "Klaus P. Fischer also draws on the Greek philosophers, but then develops a parallel with biblical wisdom. He attests that the Occident has, for a long time, had a tendency to generalize. Only the (re)discovery of the individual, of the person and thus of the conscience opens the way for the pastoral care to the appreciation and pastoral accompaniment of the "individual case".

The most detailed analysis, which combines all the elements mentioned so far, is provided by the well-founded contribution of the emeritus professor, Viennese theologian Günter Virt. He is surprised how cardinals and theologians oppose the Pope in the light of the moral theological knowledge of Epikeia. Is there a lack of ongoing theological self-education? Have you read Amoris laetitia only through the perspective of power and interest, which has "overcast" your knowledge – this being exactly what Benedict XVI. warned against in Deus Caritas, in accordance with Jürgen Habermas?

Lacking Children and Youth

Current challenges concerning children and youth

Youth has always been an exciting phase of life. However, the survey respondents are aware that there are new types of cultural and social challenges for young people: there is an "overburdening of children and adolescents through media" (Woman, 1969); "One can observe a general decline in values, a superficial orientation on consumption. Early on, children and adolescents develop a dependence on smartphones, tablets etc. which benevolent parents can have difficulty controlling, because the influence of their children’s peers dominates. Pornographic material through these media seduces children who have not yet developed critical awareness." (Woman, 1944) In addition to these social or technical challenges, young people often find it difficult to get well-paid and long-term jobs," often just temporary contracts for young people or even internships" (Woman, 1960). A variety of other challenges could be mentioned here: As part of the preparation of the Youth Synod, the life circumstances of young people were well analyzed to provide interested parties with important insights.

Alienated Youth

The Church would miss the young people: In this subchapter, we outline different aspects of the opinions of the survey participants. The next subchapter is about the fact that it is also difficult for young people to be part of the Church.

A "loss of faith among the younger generation" (Woman, 1970) is diagnosed. One of the causes of this is education: "The young generation is no longer aware of religious content. Going to church is simply a special activity for Christmas - and on Sundays at best a curious custom of the grandparents."(NN) This has led to the "growing up of a generation of young people who have received nothing at home (parents have no faith, no religious home). How can they be lead to faith?"(N.N.)

In addition to the failure of religious education of young people in families, modern media are considered to be the cause of the alienation of young people from the Church. One participant, for example, complains about the "moral neglect of adolescents through sex and crime in social media" (Man, 1938). Young people are assumed to have a great "lack of freedom": "disorientation and value-lessness of the youth, a personget lost into material things." (Woman, 1996) In addition, "fewer and fewer young people are willing to become church volunteers or full-time employees, let alone to become a priest."(Man, 1973) A survey respondent observes the "educational poverty of youth. There is a lack of knowledge about behavior, history, ... even of your own family. Especially lacking is religious education and successful religious socialization ... The Intimus, the spiritual companion are missing."(Man, 1957)

Today's young people appear in many responses as value-less and godless, unengaged people who want to have nothing to do with church and religion. Many people know that this is not always the case, however: "Young people are religiously sensitive, but the church is a 'foreign word' for them." (Man, 1940) And: "The younger generation (25-40) is open to spirituality, to religion in general, to seeking meaning, to traditions, or are completely against it all." (Woman, 1983) It’s time for church people to accept this challenge and discover the spiritual, the religious, the philosophical with the young generation.

The Church itself prevents young people from wanting to be part of it

Many young people simply cannot become part of the Church. They do not feel addressed by priests, by churches, by organizations. It is about "old concepts that do not appeal to young people" (Woman, 1972). "Young people" often experience an "old church". "The young people often lack the opportunities to express themselves in church communities and to contribute with their own topics." (Woman, 1956) One participant differentiated: "The interest of young people and children depends on how they discover faith. In Tyrol, many people search for roots, beliefs, meaning, down-to-earthness, tradition, myths, ancient beliefs, everywhere, but not necessarily in the Church. Pastoral assistance, community, identity can be found in NGOs, associations, various social professions, volunteer circles (refugees, ...). Church staff are not credible, rather uninteresting, mostly not authentic and too busy with many other things." (Woman, 1983) So young people need other people who seek meaning together with them, who make their faith tangible in every day, and who live authentically. "Many people are looking for meaning. Young people in particular find no community in our church. And faith requires friends." (Woman, 1974)

In any case, the distancing of the youth from the Church cannot be overlooked: "Especially young people turn their backs on the Church. For them the Church has become untrustworthy. If this development continues, the churches will soon be empty. And how do those responsible react? Only with patchwork." (Man, 1935)

Young people also quickly notice the contradiction between the rhetoric and the life styles of church leaders. This makes the Church untrustworthy for them: "Bishops preach poverty to the candidates for confirmation, and the young people ask them whether they mean their Mercedes cars with a chauffeur parked in their backyard. All things considered, a poor Church will be more authentic, in the life of the word of God!" (Woman, 1975) Young people also find the mood at church too gloomy: "The Church should bring good news to the people, not threatening messages. Faith can give so much support, but, unfortunately, our pastors are already so outdated that they can no longer appeal to young people anyway and there are increasingly less faithful believers between in their 40-60s." (Woman, 1972)

Reasons are given as to why the Church (in Europe) has lost its youth: "Through the rigid matrimonial law [of John Paul II] the youth ... are permanently lost. The youth [went] because they found no answers to their questions." (Man, 1946) The "lack of interest among many adults and young people in an active participation" is not surprising. Reference is made to "disappointment, frustration of lay people who have committed themselves to years and decades, and have far too often faced rejection from priests and bishops" (Man, 1959).

The conclusion: Young people are missing in the Church also because they are not spoken to and do not have the opportunity to really participate.

Pastoral Suggestions

Suggestions for the pastoral care of youth

"Give many offers for the youth" (Woman, 1991) is the request directed at church employees. There are currently "not enough offers for young people" (Woman, 1960). It is important that those responsible "do not wait for someone to come, but approach people themselves" (Woman, 1941).

Be quick to approach young people, meet them wherever they are; These are keywords that respondents like to use: "Meet young people on their level of values, try new ways if necessary, soften old (rigid) traditions or views without abandoning basic values (keyword: second marriage, divorce, gay marriage ...). Demonstrate what kind of results spiritual support can bring."(Man, 1986) Engaging with critical views and ideas and using this as a starting point for entering the conversation present a possible path for the youth ministry. So it's not so much about "how to get the young generation to the Church" (Woman, 1993), but more about how to bring the Church to the young people.

"Moreover, the church does too little for the 18-30 year olds. For them, there are actually no offers – previously, the Sacrament of Marriage came after the Sacrament of Confirmation (people often married in their early 20s). But now that has changed and people marry later - thus creating a gap." (Woman, 1978) So it is necessary to search for concepts and ways that incorporate the way young adults live. "Intensifying child and youth work" (N.N.) is therefore the highest priority. But since there is "no or little capacity for child and youth work" (Woman, 1947), these plans are difficult to realize. "An absolute must would be the religious care of children and adolescents. There would be a great deal to do here, and we would have the greatest missionary successes in this area. "(Man, 1949)

Suggestions for pastoral care of children

"To put an end to child poverty, to support children in learning, to enable children to play outside and inside, to promote talented children in all fields and disciplines, to provide un-bureaucratic financial assistance to needy families, to create faster social housing, to install help offers in such a way that children have a natural point of contact in emergency situations of all kinds." (Woman, 1946) Children's pastoral care must start with families and offer concrete support. Children need dependable caregivers and child-friendly services: "I think a good start would be to address sermons not only to older people/adults, but also to address children and adolescents." (Woman, 1995)

Children need space in many different ways; Space to experiment, and to find oneself, to play, to learn, to live. But: "Children do not have a lobby. People are satisfied when their children are cared for, neither politics nor the media care about their emotional and personal development. Children need warmth and clear rules, role models and freedom." (N.N.) Here, the mission may be to go to church, to take side of the children and to run a pastoral care that is conceived and designed for children.

Sacraments of initiation as a challenge

There are many pastoral and theological questions about Baptism, Confirmation and the First Communion. The recipients of the Sacraments as well as the preparation and organization of these sacraments’ celebrations are critically examined.

Families who set out on the path of Christian initiation for their children are hastily condemned by some Christians. This includes derogatory speech such as "certificate of baptism holders" (Man, 1973). A survey participant asked himself: "Why do many people consider the church only as a kind of party service for a festive framing of family celebrations such as Baptism, Wedding and Funeral?" (Man, 1950) The Church is itself involved in this problem: it serves as a provider for rituals such as Burials, Baptisms, with restrictions the First Communion, Confirmation and Marriage while ignoring deeper meanings of these rituals. The teaching of religious truths fails because of the language, even the symbolic language of dogmatic." (Man, 1944)

The consequence: "Catechesis of sacraments... must change fundamentally, but is still regarded as a service of the church and belongs to the traditional way of livingthat is passed on from one generation to another ('one' simply does it), without personal engagement, for example without parents staying behind”. (Woman, 1958) The way in which churches prepare and accompany people for the sacraments is being questioned. Thus, an intense engagement with the families from the beginning is necessary: "Intensified preparation for the reception of the sacraments of Baptism, First Communion and Firming not by well-meaning, untrained and insecure mothers and fathers who are uncertain about their faith or are even 'Church distant', i.e. who are not role models for their children in the life of faith." (Woman, 1941).

Children and adolescents, it is lamented, would quickly lose the connection to the Church after their first Communion and Confirmation. The Church "should again be the contact for young people and families with older children, because at present this group often loses contact after first Communion and Confirmation! The young people often lack the opportunities to express themselves and to contribute to the church community." (Woman, 1956) Therefore, the sacrament pastoral care and youth ministry must be connected with each other: "Following Confirmation, one could try to inspire the newly confirmed towards common social action (in the community); such action could be e.g. in mutual homework help or weekly visits to people in need of care." (Man, 1964)

The social offers and the caritative activities in the preparation of the sacraments are well received by young people and children. However, this also includes the substantive examination of topics relating to Baptism, First Communion and Confirmation: "Use all sorts of 'channels' for this purpose. Such as a permanent care (with its own permanent post) that would prepare children for the First Communion. It would also organize the necessary information for the parents, including what the children have learned about faith, and how parents can support and accompany their children. The resulting uncertainties among parents should be addressed during discussion evenings that provide knowledge and answers to questions. These evenings can form a solid community that will stay together after First Communion. So it may turn out that ministrants would emerge from these groups. Such cohesion would be optimal if leads into the preparation for Confirmation. Perhaps some parents will be involved in the subsequent preparations of First Communion as well as Confirmation. It depends on the didactic skills of each respective group leader, which methods will be used to make children and the families motivated and curious about religious topics. A lively and regular exchange (e.g. training) of the group leadership is essential." (Woman, 1946). The substantive debate must be simplified, but not shortened, updated, but without compromising their message. "The theological inquiries of modern people are still addressed (in sermons, in religious instruction, in the catechesis on all life festivals ...) with answers from the old school catechism." (Woman, 1967) Contemporary preaching requires great imagination in theology and religious education.

In several German-speaking dioceses, the Confirmation age was discussed intensively between 2017 and 2018. For example, raising the Confirmation age to 18 years is a welcome change for many. Young adults can better decide to live a life with Jesus much better than 13-14 year olds. However, these considerations are not without backdrops: "Introducing Confirmation from age 18 does not help unless the parents have been convinced beforehand. This means that one must begin, already during the baptismal conversations, to encourage the parents not only to bring the child to baptism, but consciously and voluntarily to set themselves on a path of faith." (Woman, 1971)

As part of the discussion on the initiation sacraments in childhood, the question is raised whether or not sacramentals are an appropriate form of life accompaniment from a Christian perspective. In order to develop and celebrate it, it is necessary to have an "openness to new ways of life, developing and offering rituals and sacramentals that will accept, lift up, carry and accompany human beings as they are" (Woman, 1976). So the Church could improve its presence "at important events in life, Baptism, Confirmation, marriage, disease, death" (Woman, 1953).

Continental challenges

The analysis of the various text shows that not all topics that they deal with are "global" i.e. concerned with the whole world (church). Some texts focused on specific "continental" issues. These issues are chosen by authors from Asia, Latin America or Europe / North America. They accentuate different issues, both in terms of the challenges and in terms of the hoped-for contributions that the Church could make as an institution entrusted to bring the Gospel to the people. Below the continental priorities are presented by starting with Latin America, continuing with Asia and finally coming to Europe / North America.

Everywhere it is expected that the Church would deal with specific issues of a continent. But this expectation is “colored” differently. In Latin America, a social dialogue is desired. In Asia, the emphasis is placed on a cultural-interreligious issues. In Europe / North America, the question of the Gospel in a (post) modern culture is on the agenda. The previous Pope Benedict XVI, from Europe, was an outstanding protagonist of a spiritual dialogue with his warning of "relativism", while Pope Francis from the Latin American continent put an accent on social issues by wishing a "poor church with the poor".

Latin America: social dialogue

In the texts written by the authors from Latin America, the accents are set differently than in the text of the authors from Asia or Europe / North America with regard to all three questions presented in the questionnaire. This concerns the challenges facing the continent, the interpretation of the biblical messages, and the preparation required of the Church.

Challenges

The analysis of the challenges of our time revolves around topics of social dialogue. Kasper Kapron, in his “Thoughts and Experiences from Argentina”, thinks that “the Kingdom of God (as coming) through the fight against capitalist dehumanization”.

Similarly, Daniel Stosiek from São Paulo in Brazil names capitalism and neoliberalism as the modern challenges, advising to use Karl Marx to diagnose the current situation. He criticizes the "exploitation of the human aspects of people’s work and the growth of capital, the reified wealth. ... An overestimation of the 'having' goes hand in hand with an underestimation of 'being', as it was ‘discovered’ by Erich Fromm and Paulo Freire, who further developed the ideas of Karl Marx” - "In the 'religion of capitalism', the market and goods turned into the desirable orientations and attractions." In the wealth-oriented society, even God is "exploited and reified". The movements of the indigenous peoples, who are aware of the "subjectivity of nature, the earth, the social and spiritual meaning of the relationship between humans and nature" is in contrast to this development. We, on the other hand, "try to substitute what is missing in our lives by drugs, safety, religion, and even by the church."

Gospel

The Gospel and a vision of the Church are presented in this context. The moral theologian Johannes Hoffmann relies on the Gospel as the basis for developing of his "concept of a solidarity-based economy".

Arturo Blatetzky, a pastor of the Evangelical Church of La Plata anda member of the Ecumenical Human Rights Movement of Argentina (MEDH) as well as the Chairman of the Quilmes Memorial “Memory, Truth and Justice",theologically reflects on his rich experiences: The Kingdom of God exists in the humanity of the poor: it is possible "through each of these worldly human-social events and conflicts to experiencea concrete presence of the Kingdom of God in the midst of a world that has been and will be dominated by the powers of oppression, exploitation and death." These Beatitudes are the quintessence of the kingdom of God:

“The poor are the lucky ones, for they themselves are the Kingdom, the Beginning of the New Creation of God;

The hungry are the lucky ones; they find abundant life in the community of the kingdom;

The mourners are the lucky ones, they are already experiencing comfort and deep, genuine joy;

The persecuted are the lucky ones: they receive security and peace through the community of the Kingdom."

Based on Jesus, Arturo Blatetzky formulates a theology of the poor and the powerless: Jesus (unlike John the Baptist) "condemns every logic of power and relies on what is totally opposed to it, on those rejected, degraded, impoverished, oppressed by the rulers. Jesus means the Am Haaretz (landless), but also the widows, the children, the sick and the discriminated because they are the Kingdom of God, because God lives among them and because their life and their ways of thinking are radically different from that of the mighty ones, who deny and rob them of their dignity, their right to life and their divine sonship and deity... He sends out those poor who are the communion of the Kingdom, as recognizable evidence of his presence, baptizing them ... because not he is the center of the New Time, but the smallest, the poorest, the sick and the outcast".

Kasper Kapron points out that one-sided views, that are not based on the Bible ("reductions"), must be overcome. The required shift in accent had already been made at the Council, but had been implemented inadequately into the concrete life of the Church. It is not only triumphalism and restoration that must be overcome, but also individualism and the escape from the afterlife. It is clear to him that we must return to the spirit of Jesus, which means that we as the people of God, who constitute the 'universal brotherhood' and put ourselves at the service of humanity."It is "the human person who needs to be saved and it is the human society that needs to be renewed. Therefore a person will be the axis of all these explanations: hence the focal point of our thinking shall be “man himself, whole and entire, body and soul, heart and conscience, mind and will”(GS 3)". In this way we can reach "superar la crisis desde la fuerza del evangelio".

Daniel Stosiek shows a similar path to the resurgence of the Gospel. It requires a "this-worldly and 'non-religious' interpretation of biblical and theological terms" which Dietrich Bonhoeffer has tried to find while being in prison. "It would be a faith in action, in the whole present, in this world as a practice of being alive and together with the rest of humanity." Christians would have to approach "God from below".

Church

According to Kaspar Kapron, a crisis of the Gospel‘s powerexists not only in the rich First World, but also in Latin America, where "the feeling of belonging to the church among the great majority of the populationis very weak." But there is a "rich popular religiosity, but it has a very weak connectionto the church". Therefore, "a pastoral conversion (is needed) so that Christians become disciples and missionaries of Jesus Christ (Aparecida)". Then there will be a church that grows while following the "brotherly humanity of Jesus of Nazareth, devoting oneself to others, the poor, the unfortunate, the despised, the abused and to those who have different beliefs or values" with the goal that the whole "humanity could become a family of God".

In a similar way, other Latin American authors express their hope for a renewal of the church. Arturo Blatezky asks: "What can the churches do?" His answer: "To be a part of the already existing, suffering and yet struggling, persecuted and yet hoping empire ... To make our lives inseparable from those two thirds of Humanity, who are condemned to impoverishment and non-life by the prevailing world economic system, and, as Jesus did, ... to oppose the criminal powers that rule our time, out of love for the poor of God and out of trust to his kingdom.“ He quotes Bishop Pagura, Honorary President of the Ecumenical Human Rights Movement of Argentina, who wrote in the midst of dictatorship:

"Because He raised the poor out of the mud

and rejected the flattery of money,

we know, whom we want to be faithful to

and whom we have to serve above everything else.

Because He tirelessly proclaimed the kingdom,

and called us a thousand times to look for it,

today, in the midst of a thousand empire of lie,

He remains the only one whom we trust.“

This gospel-based "Ecclesiogenesis" (church development) is concretized by other authors. In his reflections on the concrete work of the church, Daniel Stosiek draws on Leonardo Boff's suggestions to consider "ecclesiogenesis". In this process, the "smallest synthetic or fractal (to choose a meaningful expression of Vygotsky, which is also used in the fractal geometry) unity of the church is the grassroots community ... The term 'grassroots ' means in this context both a foundation and the fact that it is a basis of the population, i.e. for the most part, the poor people ... The entire church is finally constituted by the interaction between all grassroots communities, from the bottom to the top '. "

A bundling of practical ideas was offered by Renold Blank who demands a fundamental change of perspectives. Below are the statements about the church of which he "dreams":

“A missionary church that serves to the people instead of a triumphant church that sees itself as a teacher of the world.

A church of solidarity as the 'lawyer of justice and defender of the poor' ⁷⁸, instead of a church of passive-charitable pastoral assistance.

A socially engaged church that changes the world according to the criteria of the Kingdom of God proclaimed by Jesus, instead of proclaiming individualistic-moralistic church piety for the salvation of souls. "

In this ecclesiology, which already stands for the onset of the Kingdom of God, the celebration of the Eucharist plays a prominent role. "Ecclesia de eucharistia vivit!" But this Eucharist is not a Eucharist of implosion into its own inwardness, but the one that brings a "transformation of the world," as Teilhard de Chardin has indicated in "La messe sur le monde".⁷⁹

Kasper Kapron thus sees a "mysterious identity between communion with the Christ risen on the altar and the poor, the small ones ... In the exposed theological perspective, bread and wine are transformed into the bread and wine of the Kingdom, the beginning of the utopia of this Kingdom". "Epiclesis is not just transformation of gifts or communion, but a whole history in the body of the Lord". This makes the deeply mystical event highly political. Because "the Eucharistic symbol of divided bread denounces the accumulation of goods by a few and the hunger in the world as opposed to the Kingdom." On the other hand, a "trivialization of the Eucharist" creates nothing but a meeting of supporters and friends.

Such a church has departed from the traditional "clericalism" which, according to Pedro Piza, blown up in the twentieth century: "the ecclesiastical hierarchy became more and more a synonym of pride and atrophy, comparable to a machine that would slowly stop to work because of rust ". This clerical hierarchy was accustomed to "impose the faithful a morality that they could not by themselves follow perfectly, the frequent claims of a supposed superiority of the Catholic Church in face of other religious and civil groups came to sound empty in the ears of public opinion, when several clergymen seemed to prefer the company of the richest and to battle to preserve their own superior social distinction". And even more sharply: "The baroque traditions lose their original evangelistic spirit". Pedro Piza is thus speaks in the same vein with Pope Francis, who railed against clericalism at every opportunity.

Clericalism also damages the effectiveness of the laity in the Church. Margaret Hebblethwait claims this for Paraguay: " We cannot reflect on the subject of the laity ignoring one of the strongest deformations that Latin America must address — and to which I ask for your special attention – clericalism. This attitude not only annuls the personality of Christians, but it has a tendency to diminish and devalue the Baptismal grace that the Holy Spirit put in the heart of our people. Clericalism leads to the functionalization of the laity, treating them as ‘messengers’, restricts different initiatives and efforts and I even dare to say the necessary boldness to be able to take the Good News of the Gospel to all the ambits of the social and especially political endeavor. Far from stimulating the different contributions, proposals, little by little clericalism extinguishes the prophetic fire that the Church is called to witness in the heart of her peoples. Clericalism forgets that the visibility and sacramentality of the Church belongs to the whole People of God (cf. Lumen Gentium 9-14), and not just to a few chosen and enlightened.”

In addition to the clericalism, Pedro Piza sees another dangerous development that leads the Church away from the way of the Gospel: the Church will turn into "a society of few saints that does not move, does not turn to the other, does not assume a missionary stand and simply waits the world and the people to drown in their mistakes". Typical of this sect-like church is a "watchful and conscientious conservation of traditions - traditional forms of celebrating and ministering the sacrament, rather than the idea of ​​beauty in one of the practical works of the saints." With prophetic sharpness he complains that the Church "build itself a castle instead of assuming the mission of going to the encounter of the other". This "would turn the Brazilian Church into a type of Pontius Pilate, who washes the hands in face of the insecurity stigma". At the same time Piza criticizes "the opulence of clergy, temples and rites". He points out to the temptation to "adopt the Prosperity Theology" to warn that: "Brazilian Catholicism needs to avoid the game of both Prosperity Theology and liturgical traditionalism".

But Pedro Piza recognizes also counter-forces against this reprehensible development. Specifically:

“emphasis by the local community on those ancient traditions of Brazilian Catholicism that involve going beyond the church walls;

to add to the public charity ministries the return of public preaching… How beautiful would it be to find in public squares religious men and women, be it in Franciscan, Dominican, Redemptorist or Lazarist habit, preaching the existence of a God who loves us;

ancient Brazilian use of adorning the public space with images of the saints, the Virgin Mary, or even images of Christ, crosses and crucifixes”.

The historian from São Paulo (Brazil) finishes his remarks with moving words:

“It is strictly necessary and fundamental that the Catholic Church in Brazil adopt again the posture of reading the signs of the times that Pope Saint John XXIII asked to the Conciliar Fathers in the opening of Council Vatican II and that the great bishops put in practice in the seventies, eighties and nineties. The Conciliar Fathers, for their part, responded with Gaudium et Spes, which does not project an isolated Church over the mountain reserved to a few persons, but one that is by the roadside like a campaign hospital destined to those who walk among the hardships in this world, bringing them the perennial and constant love of God.⁸⁰

Such a call involves building a Church that shows herself missionary, evangelizer, moved by the Holy Spirit to bring the love of God to the most hidden edges of Brazil, from the favelas of the great metropolitan areas to the riverside communities of Amazonas. He who is a missionary should be alive and should accept the Gospel as word of eternal life. In the same way, the fundamental point is that the Brazilian Catholic Church abandon the moribund aspect and have the courage of showing herself alive, animated by the Holy Spirit and by the joy of the Gospel. The Brazilian Christians and citizens in general are not indeed so much in seek of what is new than of what is alive, of what shows itself alive. The Church has the Gospel of Christ to give her life; what more could she ask, always counting with the constant intercession of Our Lady Aparecida?”⁸¹

In his contribution, Kasper Mariusz Kaproń from the Department of Theology "San Pablo" in Cochabamba (Bolivia) specifically refers to Pope Francis:

"Bergoglio invites us to realistically and enthusiastically perceive the current ecclesiastical situation. It appeals to the conversion and change in the behavior of those who work actively in the Church. The exit, the renewal and the ecclesiastical reforms cannot remain in the plan of the Sunday speech. The crucial question we have to face today is: What does the Spirit of God say through Pope Francis to the Church, to each of us personally, … to everyone as a Christian, as a person who actively engagedin the life of the Church? The Church, as responsible for the ecclesiastical institution? Can the teachings of the Argentine pope be a new warning, as that of the prophetic voice of the prophet Isaiah: 'Behold, I am doing something new; it sprouts already, do you not notice it?"(Isaiah 43:19)? May the Holy Spirit move us all inwardly and give us the inspiration and energy necessary for a new way out."

Asia: cultural dialogue

There are several contributions from Asia: a short profound statement from Taiwan (Alois Gutheinz SJ) as well as five extensive theological essays from or about India (Francis D'Sa SJ, Roy Lazar A., ​​M. Krzysztof Byrski, Anthony Oliver Davies Raphael Neelamkavil). Thematically, the contribution of the Austrian-born, US-based monk and spiritual teacher David Steindl-Rast OSB fits into this theological thinking space as well.

The following overview consists of two parts. In the first part, a brief summary of challenges for people, society and the church, especially in the Indian subcontinent, will be presented. The second step identifies tasks that the church should deal with in the coming years, as encouraged by Pope Francis. The focus will be primarily on cultural dialogue. However, it should be noted that the topics concerningcare for our common world house and social dialogue with regard to the poor are also expressed in some of the contributions that came from Asia.

Care for our common house

For example, Roy A. Lazar asks the Church to be committed "to Care for the Common Home", with the aim of "protecting the universal cosmic family" (Vasudeva Kudumbam). The author refers to Raimondo Panikkar's "cosmotheandric unity, in order to emphasize the integral ecology" based on a "panentheistic understanding of the creation". This could encourage "to stop the destruction of nature in the name of development". A "change of attitude and our life style" is required. The "Church of South India has launched The Green Schools Project" as well as an "Eco-Parish Guide: Bringing Laudato Si to Life."

Social dialogue also in India

In addition to ecology, the authors from India, as well as from Latin America, look at economy and, as related to that, to poverty in their continent. Since Mother Teresa, according to Roy A. Lazar, there has been a strong commitment to the poor in the Church in India. There are more hospitals, medical centers, leproseries and orphanages than anywhere else in the universal church. But that does not mean that all social problems have already been solved.

Roy Lazar points to "poverty and corruption: 37% people fell below the poverty line…half of India’s indigenous people are among the poorest in the country… The worst affected are the farmers in the country: 56.6% of the main workers in India are engaged in agricultural activities directly and agriculture and agro-related industries provide employment to around 66% of the total workforce… growing number of suicide of farmers… move to cities”.

The answer to these social ills, according to Roy Lazar, should be found in an “integral liberation of the poor…The marginalized in the Indian context, of dalits, tribals, women and children demand a preferential option in our pastoral care… A welcome-filled fraternity is the best witness.” “The prevalence of social and structural evils and tacit tolerance of corruption, violence, injustice, etc. among the public call on religions to contribute substantially to uphold ethical values and to play the role of conscience keeper of the civil society.”

Aspects of cultural dialogue

The focus of most of the contributions from Asia, however, is on the cultural dialogue, which is concretized in most cases as an interreligious dialogue. This cultural dialogue does not mean just evangelization on the agenda of churches in Asia. Cultural dialogue is also essential for political reasons. For there is a religious fundamentalism in India that threatens the high values ​​of Indian culture, namely "harmony and peace". One of the most consequential aspects, according to Roy Anthonisamy Lazar, is: “one needs to be a Hindu in order to be an Indian… The multi-cultural heritage of the country is denied and secularism assured by the constitution is decried as ‘pseudo secularism’ of the minorities in order to propagate their religions”. The spread of fundamentalism often causes religious violence: "Muslims and Christians face increasing demonization by the hard line Hindu groups, pro-government media and the state officials Violence done to women and children."

In the following pages, the elements of the cultural dialogue will be presented, as mentioned in the contributions from Asia.

Relevance of mercy today

Anthony Oliver Davies taught not only in London but also in Beijing. In his contribution, he writes about the importance of Mateo Ricci for today's world. From the work of the Jesuit missionary he selects three important points:

“Firstly, we can understand his map to have become the domain of our interconnectedness, through global communications and the internet by which we increasingly navigate space and time.

Secondly, Euclid’s Geometry has become the field of information theory. This is equally part of fundamental physics, contemporary neuroscience and digital communications. Philosophy of information is the ‘metaphysics’ of today.

And thirdly the global language of Christianity today is arguably that of mercy. In Pope Francis’ vision, it is this which extends through all cultures, being recognizable in all contexts, with characteristics that are both human and divine. “

Anthony Oliver Davies focuses on the present situation and, like the Jesuit missionary, his thinking also revolves around a global language of compassion and mercy.

Yang-Yin-He

Alois Gutheinz SJ, em. Professor of Systematic Theology at Fujen University in Taipei, in a way similar to Oliver Davies, conducts a dialogue between Christian cultural heritage and Chinese culture. Based on a personal experience of enculturation, Gutheinz sees an analogy between the "Yang-Yin-He category" (giving principle, receiving principle, unifying principle) in the Chinese world and the Christian doctrine of God. This results in valuable conclusions for an open theological thinking. The second divine person in the divine mystery can be seen as the receiving love. Jesus is among us as the incarnate receiving principle.

In the human and ecclesiastical realm, the woman is considered to be the receiving person, who unconditionally gives herself to the partner of her love and thus becomes fruitful. Thus, the wide space of ecclesiastical ministries become opened for the woman in the persona of Christ. The fact that the second divine person has accepted human nature as a man is rooted, so Gutheinz, in the Semitic culture, which Israel belongs to in its human history, which is not required by the nature of man.

A view on our Church can also be opened up from the Chinese category of the unity of all beings. "WE are the Church", and as such "on the way to the field hospital, to each human being in a fundamental rhythm: the distinction of the spirits, cooperation on the most diverse levels of our reality, and networking over all the barriers to the people in their ever different situations and socio-political-religious conditions".

Dialogue with the Vedic theology of sacrifice

Krzysztof M. Byrski, Professor of Oriental Studies at the Collegium Civitas (Poland), uses the methods of comparative philosophy to explore the creative dialogue between the Vedic theology of sacrifice, the sacrifice of Christ, and the philosophical implications of the Big Bang theory.

“Tapas (burning, tormenting, heat and penance) is a crucial term of the Vedic cosmology. The Rig-Vedastates: ‘What was surrounded by the void that One was born through the power of heat (tapas).’⁸² Similarly, the Big Bang is a cosmological phenomenon of physical nature. To Vedic thinkers, consciousness (cit) is the cause of the Big Bang, not its product. For ‘at the beginning love took in what was the first seed of mind. Thus, the Sages who searched their heart with the hymn found the bond of Being with Non-Being.’ Love and mind imply a consciousness that must have pre-existed the emergence of Being and Non-Being. We may see the Big Bang as the self-immolation of the Person, the Lord of Creatures (Purușa-Prajāpti), who emits fire and becomes its fuel. Thus, the post-Big Bang emergence of time and space may be seen as combustion triggered by consciousness and making sacrifice possible. In consequence of Jesus’ words, ‘I and the Father are one’, His self-sacrifice also acquires a creative character being a redemptive repetition within the time of the creative sacrifice, and through the revelation of the fact that it has been the death of the Person that made it possible for Him to make beings the eaters of food and Himself to become their food.”

Samadhi: waking-walking-working

Raphael Neelamkavil chooses a different approach to interreligious dialogue. "We the Church need… to go back to the Jesus who lived Contemplatively Loving Samādhi in the fully active mode of waking-walking-working."

Samadhi, in Sanskrit समाधि (sam-ā-dhi m) means collection, deep meditation, fourth state of consciousness, composition, connection, union; bringing in harmony; attention (which is directed to the highest); it is one of the eight angas (members) in the Raja Yoga system. Samadhi, the beneficial, divine experience, is reached when I and consciousness dissolve.

For the Church, it means ‘learning of Jesus’ ways of praying and serving the other… practicing it in socially responsible but mystically committed love of God and Humans, claiming that we are theologically poor, and exclusively through such practice proving to the world the theological worth of Christianity."

Inculturisation

“Engaging in Prophetic Inter-Faith Dialogue" is also expressed by Roy A. Lazar. His goal: "Inculturisation". He assumes that there is not one single Indian culture, but "six major religions, Hinduism, Buddhism, Islam, Christianity, Sikhism and Jainism and 22 languages".

This inter-faith dialogue has not been very successful in the past. Roy Lazar recalls failures: "Hence, the early attempt of Robert de Nobili to adapt Hindu culture remaining faithful to Christian revelation… were either curbed by Rome. Later on the attempts to incorporate the spirituality of the Vedic Advaita into Christian contemplation through ashram movement or adaptation of Hindu symbols mostly from Brahminic culture were shunned off as a Sanskritisation process. Such attempts of Indianization were rejected both by the Hindus as well as by the majority Catholics who are victims of marginalization of Vedic Hinduism… assimilate the local cultural elements mainly into Christian liturgy, drawing insights only from the Vedic traditions.

Indian Church is proud to have its origin from the time of St. Thomas but the ritual traditions are not from the early Christian era. However, the oriental rites are useful for claiming superiority and administrative powers. The problem of ‘dual jurisdiction’ (i.e. affiliation to both the Oriental rite and the Latin rite in the same parish) is causing a lot of confusion in pastoral care and creates a ghetto mentality among the particular rite group making parish administration really cumbersome and problematic. In most cases, monitory gain and clerical power seem to be the criteria to nurture the particular rite community outside its geographical jurisdiction. Both the rites of Thomas Christians and the Latin rite are alien to the local culture but both serve to preserve a unique identity in the multi-cultural setting. The problem is that it provokes the Hindu fundamentalists to blame Christianity as a ‘foreign religion’. There is another extreme move at present, i.e. imitating the Hindu symbols and practices in the name of inculturisation. Such practice makes one to doubt whether Christians are indulging in superstitious practices and idolatry in the name of inculturisation.”

“Religion permeates every aspect of our life in India.” As following, Roy A. Lazar develops a “theology of religions and a meaningful and fruitful inter-religious dialogue” as “the biggest academic need today”. “As the Hindu fundamentalists today try to justify the feudal and exploitive practices with textual proofs, a theology of religion emerging from the hermeneutics of suspicion and deconstructionism of postmodern epistemic method needs to become articulate and loud.”

“Theology in a secular sphere could assist this process of being a true church, as a sacrament of the reign of God in the world.”

Christ and Krishna

Based on the interreligious meditations of a Raimund Panikkar, the Jesuit professor Francis D'Sa SJ promotes an encounter between Christianity and Hinduism, Christ and Krishna. A key concept is the Christophanie, which unites historically and culturally different variations in the one basic melody. Francis D'Sa summarizes his thoughts as follows:

“Christophany, as I have understood it, is to be articulated (as far as possible) in the trans-historical mode; then it will fit into the Indian religious ambience without much difficulty.

In this scheme the Jesus of history would neither be denied nor highlighted. On the other hand, his Divinity would neither be denied nor overlooked since it does not derive from history. His resurrection is historical in the sense that though it took place in history it is not of history. I admit that with all this I am not saying anything new.

What I am doing is making sure that I remain within the trans-historical mode, i.e., not attributing history any salvific significance as western theology does.

The trans-historical mode easily makes place for pluralism of all sorts: First of all, it propagates not creation but creatio continua. Creatio is not a once for all act. It is an on-going act. Secondly, incarnation is not a once and for all act but an incarnatio continua, an on-going act. We are all part of the incarnatiocontinua.

At the same time, the trans-historical vision with its tempiternal core, promotes the interrelatedness of all life, love and light. Besides the present moment carries within itself the grace and light of meaning in life! Eventually it makes us realize the interrelatedness of all things or as the Indians say, ‘all is inherent in all’, sarvam sarvātmakam! In Panikkar’s paraphrase allaying all fears of pantheism: ‘Everything is related to everything but without monistic identity and dualistic separation.’⁸³ One could state in all modesty we have here in mantra form both upanishadic poetry and philosophy.

The discerning reader will have noticed that throughout we have been trying to follow in the footsteps of Pope Francis, keeping our eyes on discernment and inclusivity in our attempt at an Indian Theological Contribution. Naturally many questions will rise and not receive any response here but the discussion should go on – about time, especially historical consciousness and trans-historical consciousness, and the Jesus we encounter in the poor and on the periphery.”

From ice to water and from water to steam

The contribution of the contemplative Benedictine David Steindl Rast may bridge the gap between theological contributions from India and a mystical theology in the rich and post-Enlightenment Western world of Europe and North America.

David Steindl-Rast refers to the so-called summit experiences of Buddhists, Hindus, Pima, Schoschonen, Maoris. These experiences are about a unity of silence, word, and understanding. Those who have had these experiences gain a different approach to the living images of faith that are "frozen to ice" in the dogmas. The interreligious dialogue with its new spiritual experiences can thaw the dogmatic ice. This unites people in one humanity. It also creates a universal solidarity of people with one another and with the world. David Steindl-Rast formulates it this way:

"In the relationship to the 'father' everything positive of theistic reverence is preserved, but without the fear. The 'incarnation', which cannot be confined to Jesus alone or humanity, secures our respect for the whole cosmos and every part of it, and makes us responsible for it. When the divine Breath of Life fills the whole cosmos, holding everything together and speaking every language, we as human family are responsible for letting this Spirit to guide us. Here lies the basis for the responsible shaping of our world, which binds us all together and is binding for all of us."

Être dia-logue

The contributions not only encourage interreligious dialogue worldwide but also broaden the horizons for post-Enlightenment theology in Europe. There is an urgent need for such a dialogue in the Church, and the Church itself is in its innermost "dialogue" that God carries out with us and in which all people are involved. These ideas are expressed in the article by the French Dominican Thierry-Marie Courau OP. "Comme Lui, elle n'est elle-même qu'en étant dia-logue, en tout lieu et en tout temps, ad intra et ad extra; se tenant à l'écoute, disponible pour recevoir et rencontrer sans chacune et chacun, leur offrir la parole qui lui a été confiée, et cheminer avec pour leur thonn de co-respondre à leur désir le plus profond, ce qui est pour elle l'appel que dieu ne cesse de leur adresseer dans leur culture et leur situation."

From “the Church in India” into “the Church of India”

The authors from India not only report on the current interreligious dialogue and its previous insights. They also challenge the Church on their subcontinent. The Indian local church is also criticized. The problem of male-centered clericalism is noticed; the authors complain that the caste system is deeply engraved in the church structures (Roy A Lazar: "Caste plays a very dirty role in the Christian communities"). A cultural dialogue could bring about a significant change, namely a "metamorphosis from the Church in India 'into the Church of India'" (Lazar), which among others would be able to reduce advantageous financial dependencies: "The Catholic Church in India is still dependent on Rome or on the generosity of the rich dioceses in Europe or from the USA, not only for spiritual and administrative guidance but also for economic subsidies. "

Pope Francis gives strong encouragement to such a renewal of the Church in India. He himself descended "from the loft heights of the Papal Palace down to the streets of ordinary people" (Francis D'Sa) and, by doing this, showed to the Church a new way of being. The Jesuit regrets, however, that the Indian Church is reluctant to join the Pope: "It has been mostly verbal euphoria for the Pope and his initiatives. It has not been supported by a thorough analysis of the whole Indian situation and has been more sporadic and superficial than substantial… but the ecclesiastical leadership is clearly clueless as to what to do or how to go about the situation."

Raphael Neelamkavil, a member of the Messengers of Peace and Harmony, sees the Church in India at an important crossroads: "Church needs to initiate drastic steps to make the higher places in the Church free of desire for money and power." If the Church does not choose this way, there will be nothing but "dry ‘theology’-based arm-chair talking, doing nothing Jesus-like, and thus into irrelevance in a few decades."

Roy A. Lazar depicts the image of Church in the contemporary India in a similarly reserved manner. The attempts at self-renewal by following Pope Francis have been insufficient so far: "There is no very spectacular change in the life of the church in the country in the last five years. However, the Holy Father has revived the hope in the values of the reign of God and strengthened the commitment to raise the voice against injustice and in solidarity with the marginalized… There is a strong hope that the coming years will leave inerasable changes in the life of the church, the experience of the third Pentecost after the Second Vatican Council."

Europe / North America: spiritual dialogue

The topics to which the authors from Europe and North America drew their attention to are widely spread. From the broad variety of topics, we selected the following: God after the Enlightenment, the acceptance of human rights in the Church, the mega-issue of women in the Church, the topic concerning priests and, finally, religions changes and the search for Islam of a European type. We will start from an analysis of the situation of religion in the church in Europe.

The situation of religion and church in Europe

Introduction and methodology

The topic "Christian Occident" and the question "whether this still exists" is analyzed in the chapter on Islam⁸⁴, where the respondents' views on the so-called "Islamization" of Europe were put into focus. In this chapter, we will look at Christianity in Europe through the lens of the "secularization hypothesis," which occupies a wider space among the responses of online survey participants as in modern sociology of religion⁸⁵: how do respondents view the position of the Church in the contemporary Europe? Does the importance of churches diminish in the public and private lives of people? Does the religiosity decrease? Is there enough room in the Church for the so-called "spiritual seekers" and "doubters"? Perhaps respondents also perceive signals of a return of religion in Europe and think about the possibilities of revitalizing the churches and Christian communities?

The opinions of the survey participants fall into three thematic blocks.

The first block - Secularization - includes all the words / phrases related to the processes of secularization and various aspects of the loss of faith: secular*(isation), atheism*(mus), agnost*(isimus), loss of faith and non-believ(er)* (ing), belief(s)*, (non)denomination(ality), religionlessness, church-distan(t).

The second block - Spirituality - refers to the words / parts of words that describe the colorful developments in the area of spirituality and spiritual search: diversity, colorfulness, plural* (ism), seekers, doubters, spiritual*, esoter*(ic), spirit* (ismus) and occult* (ism).

And the third block - Christianity in Europe - is based on those words / parts of words that describe the Christian churches (in social context): Christianity, denomination, denomination, Catholic, Orthodox, Protestant, Evangelic(al)* and (religious) world view.

"Secularization" as a challenge

Europe - a secular continent?

"In the European continent (Western and Central Europe in particular) secularization has been a major challenge for the Church and the faithful in recent decades." (Man, 1995) Many participants agree with this opinion. European secularization is viewd as a phenomenon encompassing the entire society: "increasing secularization of society" (Woman, 1963), "almost total secularization of society" (Woman, 1959), "secularization: downsizing on every aspect" (Man, 1966), "growing secularism, general forgetting of God" (Woman, 1957), "the greatest phenomenon is the loss of faith" (Woman, 1949), "a widespread agnosticism" (Man, 1965), "burgeoning atheism" (Woman, 1948), "militant atheism" (Woman, 1953), "increasingly self-evident non-religiousness" (NN).

There are also opinion pointing out not only to negative, but also to exciting, challenging and complicated aspects of the situation of religion and church in Europe: "widespread need for spirituality" (Man, 1973), "so many ignorant people, so many seekers!"(Man, 1964), "fewer Catholics, more heterodox" (Man, 1961)," increasing plurality of cultures, mentalities, religions, denominations, identities; new self-confidence and understanding of the believers". (Woman, 1987)

People analyse the religious situation of their country, their church and their culture. They try to find the cause of the decline of religious faith and to think about the consequences. Often they think self-critically.

There is no a country in Europe which, according to the survey respondents, would not undergo some aspects of secularisation. Here are such voices from different countries:

Germany:

"Germany (is) a country with a predominantly Christian tradition ... Yet, Christianity has been gradually abandoning the lives of German people for decades. The reason for this is not the immigration from other cultures ... It is the Christians themselves who have turned more and more away from their own faith. " (Woman, NN)

"More than 80% of the population of Central Germany describes themselves as 'without faith / atheist', Christian churches are withdrawing themselves from 'the area' and reducing their 'offers'. (Man, 1951)

"In the Federal Republic of Germany in 2025, for the first time, there will be fewer (denominational) Christians than non-denominational Christians". (Man, 1995)

"Christianity in Germany loses support in the population, the general morality and courage decreases". (Man, 1999)

Austria:

"Unbelief and secularization privately and in public life, in politics and economics". (Man, 1933)

"In this prosperous and fun-oriented society, often there is no place for God. Christianity will soon sink in the traditions that the next generation no longer understands. The sacraments of baptism, first communion and marriage are often used only as 'dressings'." (Woman, 1951)

Switzerland:

"Secularization. People are looking for spirituality, but not in church ". (Woman, 1939)

Portugal, France and Germany:

"In the European countries in which I have lived so far, there are clear signs of strongly growing individualization, secularization ... and reversal of moral and ethical principles through the media and the Internet, changing the traditional, Christian image of mankind". (Woman, 1961)

Denmark:

"Here in Denmark it is the secularization. Values are lost. The state solves social tasks well. Catholic and Protestant communities often catch the people, who fall out of the ‘net’. However, there is a great inner emptiness, because materialism cannot satisfy the hunger for meaning. " (Woman, 1967)

The Netherlands:

“Of course the secularization is an important sign. A positive result of this is that the remaining active Catholics are better motivated than the average Catholic in the past.” (Man, 1960)

„Secularization is strong. Parishes are fusing and many church buildings are being closed. There is a great lack of priests. Vocations to religious life seem to be slowly increasing for the contemplative orders. One out of three marriages are broken up. Young people seldom attend church services. Some politicians wish religion to remain behind the front door and not be given time for programs on TV. Young people search all the same for meaning in their life and do not seem to find this in the Church. The Catholic together with Protestant and Evangelical churches manage to continue sending out their programs on Radio and TV“. (Woman, 1930)

Great Britain:

„Increasing secularization; the idea often expressed that the church should keep its views (on social, political and economic problems) to itself and not 'interfere'; lack of positive stories in the mainstream media.“ (Woman, 1955)

Ireland:

„Secularization… the Church is irrelevant“. (Man, 1947)

Italy:

„Waning interest in religion on the part of Christians, Muslim immigrants. Tolerance between the groups asked: (real) Christians, atheists, Muslims." (Man, 1988)

Czech Republic:

„Doznívající vlivy sekularizace a mohutný nástup novodobého pohanství umožněného mnohavrstevným pluralismem“ / The growing secularization and the massive rise of modern paganism were made possible by pluralism of various forms. (Man, 1949)

Slovenia:

„Na jednej strane sekularizácia, ktorá propaguje názor, že náboženstvo je v dnešnej dobe obsolentné a ideálne by bolo, ak by bolo úplne potlačené. Na druhej strane národno-konzervatívne politické hnutia, ktoré sa tešia podpore istej časti veriacich aj kléru“ / On the one hand, secularization, which promotes the view that religion is obsolete today and would be ideal if it were completely suppressed. On the other side: national conservative political movements, which are supported by some faithful and the clergy. (Man, 1996)

Poland:

"The church has engaged in politics, (but instead) it should deal with its real tasks and counteract the decline in faith which has happened because of the church itself". (Woman, 1951)

Philippines (a view of Europe from outside):

"As secularization progresses, Christianity becomes more and more a minority in Europe, and Europe turns into a missionary country. An important part of this is the lack of vocations and the lack of awareness of the general priesthood or the lack of commitment, mission and responsibility among the "lay people". (Man, 1969)

This collection of opinions shows that secularization is a complex phenomenon, it has different levels: faith, church, worldview, and society. In this chapter, we will structure the views of respondents using these four categories.

Since the 1960s, the secularization process has been defined as a progressive decline in traditional religious beliefs and practices. In fact, an increasing majority of the European population ceases to regularly participate in traditional church practices. However, private religious beliefs of various shapes and directions remained high. Grace Davie, a UK sociologist, described this general European situation as "believing without belonging".⁸⁶ On the other hand, many people refer to themselves as "Christian," but refer to a more implicit and diffuse Christian cultural identity.

Danièle Hervieu-Léger, a sociologist from France, has offered a reverse characterization of the European situation - "belonging without believing".⁸⁷The scientific discussions that began more than 15 years ago continue. It seems that there is no consensus about what happens to religions and churches in Europe. In different contexts, cultures and life situations, in different age groups, religion acts differently. Religion itself has become different. Pluralistic, fragmented, distanced, questioning, searching ... Religion also returns to Europe in the form of Islam; and in the form of an "esoteric boom". One thing is clear: religion can adapt to social (secular) processes, transform and revitalize.

Changes in the worldview

"Secularization," say respondents, causes profound changes in the worldview of people. Three aspects of these changes were highlighted: religious indifference and indifference to Christian values, declining Christian moral orientation, and a shrunk image of a human being.

Religious indifference

The survey participants not only complain about a "lack of interest in God, religion, church" (Man, 1969), but also about an "increasing indifference towards Christian values ​​and content". (Woman, 1998) The causes of this "growing indifference" (Man, 1939) are often sought in the church. The church and the Christians themselves, according to some respondents, are to blame for this development. Respondents criticize "a boring church" (Man, 1955). They point out to "a great indifference to many global problems, a widespread agnosticism, which is often associated with mental laziness and inclination to constantly complain about something." (Man, 1965) "Worldview and an image of the world are different even among practicing Catholics." (Man, 1940) Church members are afraid of strong personal engagement in church: "Secularization. Fear of commitment leading to a lack of vocations, volunteers and stable families". (Man, 1972)

Declining Christian moral orientation

Several participants noticed a decline in Christian moral orientation in different countries. They view moral decline as a result of or in close connection with the secularization processes:

Austria:

The signs of the times are: "Increasing rejection of Christianity through increasing Islamization by immigrants and through increasing anti-religious tendencies of the local population and, as connected with these, a decline in Christian values, which contribute significantly to the preservation of European culture." (Woman, 1960)

"Culture and politics in Europe have moved away from the original Christian values". (Man, 1943)

Germany:

"Progressive secularization. Loss of values. Burgeoning racism, xenophobia, anti-Semitism. Declining empathy, in spite of prosperity". (Man, 1955)

"The decline of the relevance of faith in people's lives is associated with a general loss of community values". (Man, 1962)

"Violation of moral principles, external atheism; and fascist tendencies, violation of charity, inner atheism ". (Man, 1983)

Czech Republic:

„elká sekularizace, ztráta morálních hodnot, obecně hedonistický styl, povrchnost a roztříštěnost života, ztráta jeho smyslu a propojení s duchovním rozměrem“ / Secularization, loss of moral values, hedonistic notions in general, superficiality and fragmentation of life, loss of meaning of life and connection with the spiritual dimension. (Woman, 1972)

Great Britain:

„Almost total secularization of society… A breakdown of some moral codes and the pursuit of money as a way to happiness. Intolerance for people from different parts of the world“. (Woman, 1959)

One participant from Germany summarized "secularization-related problems of Western societies. As a consequences of these processes he named the "'insensitivity' with an increase in mental illness, selfishness, isolation especially by the 'new media', thereby decreasing social commitment (volunteering), violence ..." This lets him to a conclusion that these problems could become a great field for church activities: "The church as a moral authority must clearly address the secularization-related problems. It should offensively represent the values of faith, thereby encouraging believers to participate in these activities”. (Man, 1963)⁸⁸

Shrunk image of a person

The image of a person is part of the world image. In a world of shrunken transcendence, a person also loses his/her transcendent dimension. The weakening of faith causes the "weakening" of religious, denominational (Christian) identities". (Man, 1948) In the modern world of "widespread consumption, when success is measured only in monetary value, the 'I' is no longer seen as a soul". (Man, 1937) It is morally questionable, according to one participant, that “everyone has the right to satisfy his or her pseudo-needs without having a big picture in mind." (Woman, 1952) Man becomes a consumer, an element of the economy, a part of the power system.⁸⁹Such a "completely reduced image of man" (Man, 1965) is unacceptable and painful for Christians. One participant continues to develop this theme: "Man is more than the sum of money in his account or the items he or she owns. ... Everyone has an inviolable dignity, no matter where he or she comes from (Woman, 1983).

Changes in faith

Many participants reflect on the changes in their churches, cultures, and regions / countries over the decades. They report on the weakened beliefs, on shrunken transcendence, declining knowledge about Christianity and general religious indifference.

Weak religious beliefs

"Secularization", according to a respondent, is when "people doubt more than they believe". (Woman, 1967) "The flame is gone out, because it is not clear how much your own faith is a source of energy. On the other hand, so many among the people of God are able to speak about their faith."(Man, 1964) Certain "inertia of the faithful" can be observed (Man, 1959) and, consequently, a "decline in the number of believing Christians in the population". (Man, 1950)

Have the European societies become more atheistic? The answers to this question are different, even contradictory:

Some participants think that Europe has become more atheistic: "Atheism becomes obvious, as a ‘matter of course’"(Man, 1937),"burgeoning Atheism is now seen as 'fashionable' rational and scientifically ‚cool‘, whereas holding faith based belief is seen as ‚infantile‘ and even ‚ridiculous fantasy‘ and very ‚uncool’" (Woman, 1948), "atheism (is) growing". (Man, 1956)

Others, however, think that atheism today is no longer as "fashionable" as it used to be, and that it has lost its aggressive, militant character: "Fighting atheists have become very rare" (Woman, 1931), "Faith is not even an option. It is not doubt and atheism, but the fact that (people) do not even ask (about the faith) and search anymore". (Man, 1955) "Religion plays almost no role in their lives; they are religiously indifferent and rarely combative-atheistic." (Man, 1965) "Growing indifference" (Man, 1939, 1978), "uncertainty and fear of alienation and extreme points of view" (Man, 1956) are the characteristics of the religious situation in Europe today. An "atheistic neo-humanism" (Man, 1942) also spreads its influence on modern society. Its basic formula: "'friendly disinterest in religion'”. (Woman, 1952)

The thesis of a decline in faith / growing atheism in Europe is thus very complex and it does not fit into "black and white" terms.

Shrunken transcendence

Transcendence experiences are a universal component of human life - this is the view of sociologists who deal with human nature in different cultures and epochs. Human experience is a continuous flow of "small", "medium" and "big" transcendencies. This thesis of the sociologist Thomas Luckmann has become classic.⁹⁰Societies and cultures differ significantly by how, when, and in what forms and levels do people experience transcendence. Religion, in this sense, does not disappear from the modern world, but changes: but its transcendent dimension has shrunk. The respondents also think: "questions of transcendence, such as where we are going and where we came from, are hardly ever asked any more" (Man, 1954); "there is hardly an antenna for the religious" (Man, 1954); "absence of ideas of transcendence" (Man, 1948 ); "weakening of the faith" (Man, 1969); "a sign of out time is how little faith –or relation to God - how small is the longing for a transcendental perspective". (Woman, 1965)

The participants go further in their analysis and inquire into the causes of the shrunken transcendence: "The unrestrained materialism increasingly pushes aside the questions of transcendence" (Man, 1943), "atheism, the removal of men from God, 'hypocritical Christians'" ( Mann, 1987), "materialism and capitalism displace death and transcendence" (Man, 1959), "super-saturation of the mind through the infinite possibilities of distraction by means of PC, Internet, media and leisure increasingly obstructs the transcendent issues, and particularly so, the question of Transcendence - God" (Man, 1960)

What are the consequences of the shrunken transcendence? There is "a sense loss in society in general, which goes hand in hand with the loss of the orientation on the transcendence" (Man, 1954), writes one participant. Others continue: "the loss of belief in God / a reference to transcendence, and instead the growth of egocentricity, loss of meaning, or consumption and striving to achieve a certain social status / position as a substitute"(Woman, 1944), "distance from God, or the lack of interest in transcendental processes and circumstances. The dominant attitude of many men and women: 'I believe in nothing, I miss nothing'."(Man, 1927) The problem of our time lies in the "loss of transcendence with the consequence of indifference to religions"(Man, NN), "Distance from religious beliefs, absence of religion, absence of transcendence in general, one lives are placed exclusively in the here and now, only material values ​​count." (Man, 1958)

Even in the ecclesiastical space, the shrunk transcendence manifests itself through the "lack of faith and lip service to Christianity". (Woman, 1956) "It is no longer possible to translate the old notions into the new situation or to connect the continuing longing for transcendence with Christianity" (NN). That is, there is still "the search for transcendence experiences, but less and less in the church space". (Woman, 1950): "The increasing secularization of society faces an awakening desire for transcendence, but, at present situation, it tends to lead to esoteric pseudo-spirituality." (Woman, 1953)

Embarrassing ignorance

Many people in Europe know very little about Christianity. This is a fact that respondents observe in their daily lives, in schools, families and even in churches. "Almost total secularization of society ... some people do not have even a basic knowledge about Christ or the Holy Trinity" (Woman, 1959), "increasing secularization of society; the lack of knowledge about the church, religion and Christianity in large parts of the population" (Man, 1954), "a distant Church and the lack of understanding of Christianity among most of the youth" (Man, 1957), "Christianity became a foreign religion" (Man, 1966), and "embarrassing ignorance of fundamental facts and notions of Christianity" (Man, 1937).

Why embarrassing? Why do people feel uncomfortable and even upset when someone does not know something? Because the knowledge of the fundamental Christian content is a sign not only of the religiosity of others, but also of their educational level, their culture and - much more - a common awareness of their belonging to Europe: "A massive lack of information about Christian content, not just beliefs (and also faith), but also knowledge about the western culture and society, which cannot be understood without knowledge about Christianity." (Man, 1947)

There are other reasons why respondents are embarrassed by the poor knowledge of the European population about Christianity. One reason for this is that there are people who are nominally Christian and religious: they do a "lip service to Christianity" (Woman, 1956, Man, 1954); they "cover their inner unbelief" (Man, 1927) and this situation is perceived as painful. In addition, there are many "de-confessionalized and de-Christianized people" (Woman, 1956): "they seem to manage their lives more or less well without religion. In this situation, Christians often wonder why they should still believe. Occasionally, they are also asked by their non-denominational or non-religious fellow men for the reasons for their beliefs, so that they must testify and justify their faith in a largely religiously indifferent environment - not only to themselves but also to this environment."(Man, 1965) In other words, ignorance and inner distancing of other people from faith and church is unpleasant and challenging for Christians, because they must learn to speak convincingly and knowledgeably about their faith: "The concepts 'God' and 'Church' are so darkened and polluted by the abuse of power and morality that it needs a new language to speak about Christian content."(Woman, 1967)

Another reason why survey participants are embarrassed by the weak knowledge of Christianity in their environment is that because Christians lack the knowledge of their own religion and culture, they have difficulty in engaging in serious dialogue with Islam: the weak knowledge of Christianity leads to it an "uncritical approach to Islam". (Man, 1947)⁹¹

Changes in the church

The weak Christian institutions (declining affiliation, shrinking participation in church practices, hostility towards the church, seclusion of the church, and decreasing vitality of the religious communities) are further key words for the description of secularization in Europe. The church lives in a world where church institutions no longer seem necessary. "On the background of the current social situation there is a widespread indifference to ecclesiastical institutions" (Woman, 1935). There is a "widespread seclusion of the church, turning away from the church as an institution" (NN), a "large number of people leave churches". (Man, 1959) "The offer of the Christian churches - and especially of the Catholic Church - no longer appeals to people, perhaps because of the centuries-old forms of worship. The sacraments such as baptism, first communion and church wedding are still required, but mostly by those people who otherwise do not actively participate in the church life." (Man, 1949)

Among the many opinions of respondents on this topic, one could identify two opposing perspectives. One perspective is critical of society – i. e. the world "outside" the church (that is, the world has become anti-church), and the other is critical of the internal church institutions, of the church "inside." In other words, while modern society is described as unfriendly to churches, religious communities were - self-critically - regarded as passive, self-focused and "toothless":

Hostility to the Church: respondents observe an "increase in aggression and hostility to the Catholic Church" (Man, 1992). Some respondents point out to an "increasingly militant atheism" with "disgust and mockery of the church" (Man, 1954), by noting that there are "many emotional needs of the people: the question of meaning, loneliness, 'coldness’" (Woman, 1955).

On the one hand, the vitality of religious communities is also decreasing: "Christianity is brutally persecuted in many parts of the world, (but) it has become toothless in Christian countries." (Man, 1943) Although many are religious seekers or pilgrims (as the French sociologist Daniele Hervieu-Leger defines contemporary religious people), in the institutions and communities" in which they seek religion, there is often a lot of irrationality, regression and passivity and little energy in the spirit of Christ". (Woman, 1953) The power of the church is decreasing. There is a "decreasing number of (socially and spiritually) active parishioners" (Man, 1992, also Man, 1937, 1962), an "internal individualization in church communities. Community is no longer perceived as valuable"(Woman, 1967), the “connections with the religious community are weak". (Man, 1969)

Decreasing social relevance of religion and church

In schools, in the media, in the workplace, in politics, in families, in art and culture, and in everyday life - it is true that in contemporary societies, Christianity is no longer the only institution that is capable to offer people a sense of meaningful life, "neither in Europe, nor in Germany, is Christianity a common foundation of the social whole". (Man, 1954) The statements of many participants are often sad and even hopeless. "It is to be feared that many institutions (denominational schools, hospitals, nursing homes) only have the label 'Catholic' because there are too few employees who are able to personally manifest a truly Christianity identity of these institutions" (Man, 1940) "The fact that there are religious roots of our society and culture does not play a significant role anymore." (Man, 1965) "Religious services are no longer important for people– Churches are full only for Christmas ... not even for Easter. Christianity is no longer ‘in’: in my office, I can not even start a conversation on this topic." (Man, 1969)

"To what extend does Christianity left everyday life can be illustrated by the example of the prayer service (survey by the Allensbach Institute for Demoscopy, Germany). The survey posed the question: "If you think back to your childhood - was there a prayer before or after the meal?" – this question was answered with 'yes' by 62% of respondents in West Germany in 1965, currently, 41% of West Germans give this answer. Only 9% are saying that there is a prayer in their homes today. 52 years ago, this number was 29% ... Very slowly, the Christian customs are disappearing from the everyday life."(Woman, NN)

Who is to blame for these developments? The neoliberal policies, the modern business ethics, the current economic situation, the many freedoms of the modern world? Pluralism, materialism? Or maybe our own fears, the habit of consuming more than getting involved? Respondents try to reflect on the current situation in various ways and to think about the social situation of religion and the church. For instance, the reason for the current precarious situation of Christianity, according to an unknown respondent, is "atheism, neo-liberal politics. A true Christian spirit no longer shapes the current government programs. 'Education' is only as an economic factor. Humanism or idealism is pushed into the background." (NN) Another respondent reflects on the historical development as following:"Christianity used to shape the social life. This Christian atmosphere does not have much precence in today's materialistic and pluralistic world. Many people find it harder and harder to believe in God. For many, whose attachment to the church was loose, this situation opened up an occasion to leave the church. The high degree of freedom that contemporary people enjoy also increases the fear of any kind of attachment. This is true for the Church, for family and for society. People prefer to consume and not engage. Commitment presupposes binding. Christianity is now generally a private matter. Religion is consumed only when it comes to baptisms and funerals." (NN)

Changes in society

The relevant key words here are pluralization of religions (Christian churches / denominations, other religions, including Islam, and atheism) and pluralization of spiritual worldviews (spiritual seekers, doubters, distanced, etc.).

Pluralization of religions

There is a range of emotions regarding pluralistic developments. Some respondents regard it as threatening. For others, it is a promising challenge for the Church and Christianity. The "menacing" signs of the times often come in a combination of words: atheism / religious indifference - Islam - pluralism: "powerlessness towards atheism, populism and the spread of Islam" (Man, 1968), "churches are closed down; everything is in a downsizing mode. At the same time, the country is increasingly populated and shaped by Islam and is characterized by growing atheism or indifference" (Man, 1978),"spreading atheism ... other religions are growing, social acceptance is dwindling, Christianity is on the decline, Christians are often living in a Diaspora" (Man, 1954), "Germany is becoming more and more a mission country. Fewer and fewer people are enthusiastic about Christianity. Other values ​​spread and religion takes many different forms"(Woman, 1966),"Total secularization and the presence of Islam where secularization has not yet hit". (Woman, 1962)

One respondent reports: "Christianity no longer exists in our society as the only institution that provides us with the meaning of life." (Man, 1954) Other respondents write about the same thing, but with a different accent: "Church is no longer the only place to offer spirituality.” (Woman, 1950)

A positive view on pluralization is often expressed in terms of "variety" and "diversity": "Variety of religions and denominations in a globalized world" (Man, 1946), "Exchanges with other cultures and religions, a great diversity" (Woman, 1967), and "colorful variety" (Woman, 1960).⁹²

In the survey, the word "diversity" was mentioned more than 130 times. The participants mean not only the diversity of religions / denominations / churches, but also the "variety of forms of faith expression" (Woman, 1940), the "diversity of beliefs" (Mann, 1968), "diversity of convictions" (Woman , NN), "diversity in one faith" (NN). They write in a positive sense about the "diversity of different religious traditions" (Woman, 1970), "cultural diversity" (Woman, 1967), "diversity in Christian life" (Woman, 1960), "diversity of religious services" (NN), "… of life ways" (Woman, 1965, 1967, Mann, 1952), "… life forms" (Woman, 1938, 1957, 1983). They mention "different talents" (Woman, 1970), "charismas" (Woman, 1950) and "choices of religious and spiritual offerings" (Woman, 1967). They also observe a "variety of lifestyles" (Man, 1952) and "spiritual ideas" (Woman, 1959), a "variety of voices" (Woman, 1983), "spiritual beliefs" (Woman, 1940), "spiritual forms and rites" (Woman. 1943). One participant defines spiritual diversity as "variety of options in religions, philosophies, life concepts, 'patchwork beliefs'"(Woman, 1997) and another summarizes, as the “diversity of knowledge that enriches one’s life and personality"(Woman, 1961).

One can also be overwhelmed with "too much diversity" (Man, 1970): "Diverse confessional / non-denominational beliefs lead to many forms of 'spirituality'. (Woman, 1971) One participant explains this sense of threat as follows: "On the one hand, one becomes more and more open to recognize and acknowledge the diversity of people, but, on the other hand, it leads to anxiety (especially among those people who do not consciously deal with it and who are disadvantaged in education), therefore, diversity is not seen as an opportunity, but as a threat and a loss of values." (Woman, 1955)

Spirituality

A counterpoint to the "secularization" of Europe (linked to both hope and threat) is the new development in the area of ​​"spirituality".

Spirituality is described as privatization and internalization of the faith, and it is associated with the process of distancing of people from the Church. However, spirituality is linked to a great interest of modern man in other (exotic) religious communities and groups - with the intensified "human search for the supernatural" (Man, 1961). Various forms of replacement of religion are flourishing. Searching for meaning and orientation is the most important aspect of spirituality developing as inside as well as outside of church communities.

Spirituality as estrangement from churches

"The estrangement from churches is progressing .... Only a vague spirituality remains" –with these words one of the survey participants describes the situation of religion and church in Germany:" As surveys by the Allensbach Institute for Demoscopy show ... 48 percent of West Germans believe that there is 'some supernatural power'... The belief in angels has risen from 22 to 30 percent, in miracle - from 33 to 51 percent. ... The need for religious orientation does not seem to have diminished to the same extent as the belief in the Christian doctrine."(Woman, NN).

The survey participants generally agree with the fact that "many people are seekers in faith - but they no longer seek faith within the church" (Woman, 1959), "the religiosity of many people remains, but the church's attachment decreases rapidly". (Man, 1969)

They notice that there is "growing secularization" on the one hand, but "growing spiritual needs" on the other. (Man, 1939) "The church attendance is decreasing. Nevertheless, there are many searchers"(NN),"people still remain - and increasingly so - spiritually needy and searching". (NN) "Declining membership in the churches, increasing number of non-denominational people, there is a need for meaning and orientation". (Woman, 1973) "Increase of atheism and church hostility, on the other hand many people experience emotional need, they pose questions about meaning ..." (Woman, 1955)

Spirituality as privatization of faith:

Spirituality is seen by some respondents as a resistance to institutions and traditions - even as a relativization of authority. "The credibility of authorities has fallen rapidly, also with respect to the ecclesiastical hierarchies ... There is a huge hunger for meaning." (Woman, 1956) The "privatization of spirituality" (Man, 1969) is explained as a "contradiction between religion and institution. I believe that most people who left or are leaving the Church do or did not do so because they doubt religion but because they doubt the institution". (Man, 1944) There are many "de-confessionalized and de-Christianized people". (Woman, 1956)

One participant talks about her own esoteric practices being convinced that these practices are considered "devilish" by her church: "There are many streams of faith, so everyone can choose something that suits their own life views. I think, it is very important for the church not condemn people as being wrong (in their beliefs), and especially those people who are seeking contact, exchange, conversation. In my region there are young priests who are very narrow-minded. People are required to rejectdevilish esotericism publicly in the church; there are also publications spread in the churches telling that Reiki and homeopathy is devil's work, etc. I am a doctor and have to do with a lot of people. As a believer, I conduct many discussions about faith with people who are in a crisis situation, and I lay hands in the name of Jesus. Many are open to Jesus ..."(Woman, 1966)

Spirituality as a search for substitute religion:

“The church continues to be less and less attractive - people seek God and transcendence not so much in traditional Christian churches, but in other communities". (Man, 1952) The survey participants worry about the growing esotericism, the belief in self-optimization, occultism, spiritualism, etc. "Signs of the times are ... many religious signals: occult, esoteric, secular, services, such as festivals and solstice celebrations." (Man, 1942) The religious landscape became colorful, for example through esoteric practices. Money, sports, travel and art are the new mass religious phenomena". (Man, 1956) Take a "turn to spiritualism and occultism." (Woman, 1958) The development of the religious dimension in modern cultures seems to have two opposing dimensions: "Increasing disorientation of people in basic questions of life and increasing interest in esotericism, Buddhism, Yoga." (Woman, 1951)

The word that is often used in this context is "substitute religion": "There is still search for the meaning of life and for transcendence, but answers are no longer expected from the established churches. Replacement religions are esotericism, the belief in self-optimization - also through sport - and unrestricted consumption."(Man, 1949). "There is an oversupply of 'substitute gods' believed to be offering an easier and quicker help to people willing to succeed." (Woman, 1971) "Materialism, consumption and Individualism as a substitute for religion" (Man, 1954, also Woman, 1950), "capital as replacement religion" (Man, 1970), "economic logic (neoliberal and globalized) has a religious character" (Woman, 1960), there are "surrogate securities" (Woman, 1953) and "substitute gratifications" (Woman, 1957), as well as the "substitute escape into the esotericism" (Woman, 1937): "esoteric and sect as replacement for meaningful spiritual life" (Man, 1964), "esotericism substitutes a genuine faith" (Woman, 1956).

Esoteric boom

The growing popularity of esoteric wisdom and practices received a special attention: "turn to esotericism" (Man, 1961), "turn to a philosophy of life composed of parts of esotericism and predominantly Eastern religions" (Woman, 1950), "increasing interest of many people in esoteric-occult practices" (Man, 1962), "so many people are concerned with some forms of esotericism" (Man, 1973), "esoteric beliefs as a replacement religion" (Woman, 1937), "spread of sect-like esoteric views". (Man, 1965)

The interest in esoteric wisdom and practice is interpreted as one of the consequences of the process of secularization: "Religiousness decreases, people resort to esoteric beliefs" (Woman, 1938), "a superficial secularization that makes religion unattractive, but esoteric activity attractive" (Man, 1945), "loss of value on the one hand, search for meaning (esoteric boom) on the other" (NN). This is also a consequence of errors of the churches and the Christian communities: "Young people and young adults feel increasingly less addressed by the official churches (Catholic and Protestant), although they are quite interested in questions of meaning. They often prefer esoteric currents and charismatic movements." (Woman, 1955) There is a "religious longing that can no longer be satisfied in the churches (esotericism, etc.)" (Woman, 1967) The churches offer "no solution to people’s worries and problems, which is why esotericism is booming". (Man, 1959) "Many people, especially young adults, no longer have any relations with to God and religion. Nevertheless, or for that very reason, the search for the meaning of life and the world intensified -> Escape into esotericism or into radical or fundamentalist groups and religions". (Woman, 1947)

There are also social reasons explaining the growing interest of modern man in esotericism. "Oversupply of leisure activities, 'fun society', questioning of traditional power structures / authorities, ... boom of the 'esoteric'" (Woman, 1955) In addition there are psychological and emotional reasons, above all the desire for escape, warmth, understanding, security - all this makes the esoteric beliefs attractive to those people who have not (yet) lost their contact with Christian traditions: "The need for emotionality brings many people to esoteric and religious well-being oases (Feeling of happiness) or to fan clubs of all kinds.” (Man, 1950) The problems of our time are “traditions, including religious traditions, many of which are lost by our parents and grandparents. New orientations are missing for escape, warmth, understanding, security, the idea of ​​a higher power which is often offered by esotericism."(Woman, 1956) In general: "People who deal with the so-called 'esotericists' are not bad people." (Woman, 1973)

Spiritual seekers

First, we need to clarify what kind of people spiritual seekers are and what they are actually looking for. From the point of view of the survey participants, spiritual seekers (the term "seekers" has been mentioned 88 times) are people who are in a "crisis of orientation and meaning" (Woman, 1968) and "on the way" (Woman, NN). They are "seekers of help". (Woman, 1956) They are looking for a "meaning of life" (Woman, 1939, 1951) and ask yourself, "where do I come from - what am I for - where do I go?" (Man, 1962) They are "spiritually hungry, thirsting" (Man, 1960, Woman, 1959), "spiritually homeless" (Woman, 1970), "seeking orientation" (Woman, 1969), "seeking spiritual impulses." (Woman, 1965)

In relation to the church, spiritual-seeking people are "often distant and / or already left" (Man, 1960). "More and more people seeking to turn away from the Church and from the Christian faith." (Woman, 1968); they are people who "remain (in the Church) and are increasingly needy and searching" (NN). They have "a longing for loving divine understanding (and need) an attractive and modern image (of the church)" (Man, 1952). They need "mysticism as help" (Man, 1940). They are the "seekers of orientation" and for them "the authority of the church" is not self-evident. The church should have "competence, credibility and understanding" of them (Man, 1960). "Searching contemporaries" are mentioned in a row with "uprooted" people whom "the church could still offer home" (Man, 1958). They are the people who "are critical of the Church, contrary to ‘baptised churchgoig Christians’ who trust the Church" (Man, 1967). "Unfortunately, churchgoers sometimes cast a chilling light on those who criticise and distrust the seekers." (Woman, 1948)

In Germany, for example, the development that “the many people - including religious or spiritual seekers - are leaving the institutionally organized Church" (NN) can be explained by the fact that these people are not satisfied with simple answers to their existential questions. One respondent observes that there is "a great interest in matters of faith in personal situations, there are many seekers, but they cannot be put off with simple answers." (Woman, 1973)

Spiritually-seeking people seem to be so disoriented, weak and in need of support in comparison to other believers that "the other (religious groups) can take them because they do not have the strength and courage to live alone". Precisely for this reason, according to a participant, searching people are a valuable capital for the church - the church should "win" them. (Woman, 1941)

Largely, people taking part in the survey paint a very positive image of spiritual-seeking individuals: "God and the religious in general, do not impose themselves, but they want to be found. Seekers also often go a long way before finding their God, their peace". (Woman, 1947) In their difficult spiritual quest, people feel abandoned by the churches. There are "seeking young people who no longer have a home in the church; ... only a few are still practicing their faith ". (Man, 1950) Unfortunately, "as a seeker, one can no longer find faith or community if one does not belong to the two remaining groups 'family with small children' or 'seniors'." (Man, 1969)

While believers of other religions need a church or mosque, seekers need a space of silence, where they could think in peace. "My dream" writes a participant from Austria "is the creation of spiritual centers, which would have under one roof a chapel for the Christians, a prayer room for the Muslims, a meditation room for the Buddhists, a resting room for seekers ....” (Woman, 1950) Another participant from Austria wishes that "searching, longing, questioning people ... should have spaces for meeting and meditating - HUMAN BEING should be at the center of our parishes .... What a dream!" (Woman, 1965)

Messages, actions

Observing the challenges of the secular and pluralistic world, respondents suggest: "Christianity, here the Catholic Church in Europe, must reinvent itself. It is necessary to re-think and act by having in mind religious principles"(Man, 1938). It is the right time for "Christianity to become the basis for tolerance and peace" (Man, 1963). "Christianity in Europe needs people who exemplify the Gospel" (Woman, 1945) and show their "belief convincingly" (Man, 1950) as well as "confidently confronted with other worldviews (Islam, atheists ...)" (Woman, 1997) and have the courage to "confront atheism and disinterest in religion". (Woman, 1966)

Prerequisites for this are dialogue, tolerance and thinking and acting beyond confessional divisions. The interviewees also want the church to show more understanding for modern man and to accept and accompany the doubting and spiritual seekers - and to become a searching church.

Encourage dialogues with people of other faiths (including distancing people and atheists)

One cannot overestimate the importance of dialogue and tolerance in a modern pluralistic world. An impressive result of the survey is that its participants express a high respect to the distanced and the atheists: "The Church should enter into dialogue with other religions and with those who do not believe at all. It should signal to non-denominational that they are always welcome in the Church" (Woman, 1983) and “to establish a dialogue with the distant people and with other denominations". (Man, 1953) One should promote a "dialogue with people of all worldviews, that is, with other denominations, religions, atheists – the main focus is humanism." (Man, 1958, Woman, 1953) It is indispensable, "the love to the other people, to respects them highly, to understand people who have a different beliefs or are atheists. No condemnation of those who think differently."(Woman, 1956) It is important now to "motivate and enable us Christians to engage in a fair dialogue with each other, but also in dealing with other believers, agnostics and atheists." (Man, 1942) A stronger common commitment all people of good will are expected: "The commitment of all Christians should become much stronger, both churchgoers and those who have already turned themselves away from the practicing Christianity." (NN)

More tolerance for different worldviews

The word "worldview" appeared 35 times: in most cases as related to tolerance towards people of different religious beliefs and affiliations. The survey respondents demand: "a tolerant coexistence of people of different religious affiliations and worldviews" (Woman, 1951), "further development of faith in a dialogue with one another, with the other religions and world views" (Woman, 1955), "generous, loving tolerance of other life orientations and worldviews" (Man, 1943), "listen to people of all world views, be there and have an open ear" (Woman, 1987), "come closer to other denominations, religions and world views" (Woman, 1955), "approach people no matter which world view they are" (Man, 1957), "courageous steps towards people, no matter who they are and what worldview they have, simply because they are human beings". (Woman, 1968) One participant writes that it is important to him that "people from all religions and worldviews can experience the Christian church as a space of connectedness, acceptance, and solidarity" (Man, 1957). "We must learn to accept the others and to live side by side with many different religions and worldviews in peaceful diversity" (Man, 1969) and "as Christians ... to live a cosmopolitan faith and to be in active dialogue with other religions and worldviews". (Man, 1965) A young woman from Austria agrees: "I see a real potential in the Church for the reconciliation of different world views." (Woman, 1991)

Show more understanding for contemporary people

Which particular features of the modern world Christians and the Church have to understand in order to be more self-confident? Which aspects of modern life should the Church pay more attention to? Here are some comments from the survey respondents which show that they approach these issues from very different perspectives :

First, it is necessary to understand the language of modern man: "attack the atheist, etc. with solid reasoning" (Man, 1947). "The language of the church is often very dogmatic, so that many people hardly understand it - a simple and honest language is needed, the church employees should be able to answer questions and doubts: we can only pass on what we truly believe ourselves." (Man, 1966) One participant commented on the subject of the church language with critical observations: "I think the church must try to develop a new language and level of communication in order to address the contemporary concerns... There are often, partly justified and partly unjustified, reservations and arrogance and / or complacency of full-time church representatives." (Woman, 1977)

"It is important for the hoped-for dialogue to respect convinced atheists, because even their belief is a kind of 'faith'!" (Man, 1947) This also applies to esotericism and New Spirituality:" They [the church] should not fear the so-called esoteric or new spirituality. But be open to these people" (NN, 1962), "pastors and priests should give answers to people, who currently listen to the esoteric." (Man, 1973) This also applies to homeopathy, esotericism, and osteopathy: the attitude that "Homeopathy, esotericism, osteopathy are all devil's work, is wrong, it mislead (people) ... Every person who is at least in search for a faith, has a potential to become a true believer. It would be better to listen to them than to make a quick judgment ... It's not about putting esotericism in the right place, but looking at all people with love, not condemning them, to look at them as people who are on their way." (Woman, NN)

One must also grasp new theological challenges: "Theology must deal with the fundamental doubts of faith." (Man, 1962) "Contributions to the search for meaning and coping with the challenges of contemporary life (new forms are needed here); this field must not be left to esotericism." (Man, 1968) “To point out to the topics that drive people to fortune-tellers, horoscope interpreters, and the esoteric."(Woman, 1958) "Consider why many people are more likely to face problems seeking help in some esoteric counseling than in the Church."(Woman, 1948)"Instead of demonizing the 'esoteric': recognizing that there is a growing demand for the spiritual and mystical, and that the well-trodden paths that the church offers became too old." (Woman, 1955) And still, one must establish a "clear demarcation line with esotericism" (Man, 1961) and "get the people back from esotericism". (Man, 1973)

"Of course believing Muslims are also to be respected:" Believing Muslims are not 'dangerous' ... ". (Woman, 1984)

A way of thinking beyond confessional boundaries

The overwhelming opinion among respondents is that "the separation of Christian denominations is becoming less understood and accepted" (Woman, 1940) and that it is increasingly important "to be more Christian rather than Catholics, Protestants, Orthodox …”. (Man, 1988) "The time of denominational thinking should be over. A way of thinking beyond confessional boundaries takes a lot of courage and, above all, the Spirit of the LORD." (Man, 1969) One participant writes about "the unity of the Christian churches and the unity of the people in them "and wishes "a great community of convinced Christians ... that the Christian denominations would move even closer to one another". (Man, 1952)

Often the survey participants write "we Christians" (Man, 1940) or "every Christian, no matter what denomination" (Man, 1948). The word / word part "denomination" / “confession” were used more than 150 times in the survey, often in relation to "spreading the Gospel before differences of interpretation of doctrine". (Man, 1942, 1956), "critical dialogue with representatives of other denominations" (Man, 1938) and “communication with the other denominations ... cooperation ... acknowledgment of interchurch marriages" (Woman, 1940, 1951, 1953, 1964, 1966, 1973, 1979, 1987, 1991, Man, 1938, 1939, 1948, 1956, 1970, NN)

Other statements on the topic of thinking "over-/ beyond-confessional boundaries" show what is important for participants in dialogue and the cooperation of different denominations. "Declining significance of confessional differences" (Man, 1939) and "increasing importance of interdenominational or interreligious thinking and acting" (Man, 1942 ), "ecumenical understanding" (Man, 1949), "interdenominational and interreligious conversations and actions (to be developed) in order to be better perceived as a key player in the preservation and construction of the fundamental values ​​of our society" (Man, 1948), "liberalization of confessional restrictions" (Woman, 1951), "to look beyond one's own confession" (Man, 1954, also NN), "non-denominational movement" (NN), "away from thinking along the denominational lines" (Man, 1964 ), "overcoming denominations" (Man, 1965, Woman, 1962), "non-denominational approach to people" (Woman, 1947), "peaceful unity of many christian denominations and organizations" (Woman, 1954), "mutual acceptance of Christian denominations and better exchange" (Man, 1940), "brotherlyrelations among Christians and Christians of all denominations" (Man, 1968), "to open oneself to Christian denominations, without withdrewing from the foundations of one’s faith". (Man, 1962)

The Church should embrace other faiths and denominations. All believers are threatened by secularism - we should share what we have in common" (Woman, 1952), interdenominational, inviting approach to all people ..."(Woman, 1947) and "IMMEDIATELY stop all silly competition with other denominations and religions – we should understand themselves as instruments of a large orchestra" (Man, 1952),"promote human values independently of denomination"(Woman, 1951), because "the quarrels between the denominations are simply ridiculous in the face of global issues" (Woman, 1954)

Here are some practical suggestions and concrete ideas:

"Make it possible … for non-denominational couples to take a communion ". (Woman, 1951, 1973, Mann, 1965), "Different religious marriages should be allowed to go to communion and communion". (Woman, 1952 also Woman, 1959, 1968, Man 1943, 1947, 1947), acknowledgment of the Lord's Supper among Christians in spite of all differences of denomination" (Man, 1943, also Man 1954)

"Non-denominational events". (Woman, 1943) There is an interdenominational worship space at the airport (mostly empty), why not a "'Thank You that we are living reasonably well’- a prayer in a shopping center". (NN)

See "pastoral care as a priority": "Christianity must be recognized as a therapeutic religion" (Man, 1955), "It is no longer about differences between denominations; Today, most young people in Switzerland no longer know what Jesus' concern was." (Man, 1949)

"Supporting the poor of all denominations". (Woman, 1958) "Support for Christian initiatives that promote justice, preservation of creation, social cohesion, reduction of hatred, etc.". (Woman, 1977)

The following two voices, both from Germany, summarize the political significance and societal importance of interdenominational thinking and action in the modern secularized world: "If the Church in Europe wants to be important, it must deal with other Christian religions and communities. Only then will Christianity be heard in politics". (Man, 1942) "Especially in Germany, where Christians are in a minority in many places, we could send a signal to the world if we work together and inter-denominationally. This is applied not only to Catholic and Protestant Christians. Refugees, but also students, professionals and scientists from other countries, and also many Orthodox Christians of various Orthodox churches existing in Germany, who are looking for a Christian community. We should give them homeland by working together with them in our communities, we should visit their often small churches, and learn from each other's cultures and beliefs." (Man, 1955)

Cooperation with all who are of goodwill

Many participants support the idea of cooperation with all people of goodwill. The reasons for this lie in the perception of the danger of fundamentalism, an appreciation of humanism and human rights, and desire to have a "lived Christianity". In a time of "mixed cultures”, “the need for interreligious dialogue is particularly strong. 'People of good will' of all religions must unite against the fundamentalist abuse of their faith. " (Woman, 1967). It is necessary to promote a "dialogue with people of all worldviews, ie: with other denominations, religions, atheists - central basis is a humanism" (Man, 1958); "Just to be there for all who need us, without asking about religion or denomination" (Man, 1941), "working with other actors, religions ... with artists and atheists pursuing the same goals" (Woman, 1966), "Form alliances with all groups in society that are 'goodwill'." (Woman, 1984) "It is important not to talk so much about Christianity, but to live it together.Positive encounters are important in order to feel that there are internal connections in the faith, we should preserve and strenghten these connections"(Woman, 1939), we need an "authentically lived Christianity " (Man, 1939 also Woman, 1950, 1951, Man, 1939)." Small beginnings or small success-stories are sufficient, true Christianity cannot be measured by numbers."(Woman, 1957)

A survey participant from the United Kingdom who describes himself as an "atheist, lapsed Catholic" supports authentically lived Christianity with the following words: "Be a beacon for all people of goodwill to embrace the stranger and elevate the weak and downtrodden ". (Man, 1968) "A steadily increasing number of atheists and increasing disinterest in all organized religion are challenges to the Church. An increasing interest in, and commitment to, human rights, equality and peace in our world among our population, and especially among younger people, is challenging society, the state and the Church."(Woman, 1947)

The desired dialogue with all people of good will requires an open, communicative church: "I wish the church to be an open living HOSPITAL where people can find their homeland in their spiritual search, in their doubts and questions." (Woman, 1946 , also Woman, 1950) "The church (= we = I!) can, should and may do everything in its power, that peace and affection between and among the members of the different religions, spiritual leaders, denominations, spiritual views and worldviews could be established and that hatred or mutual rejection and contempt would be diminished". (NN)

Doubts should be allowed!

Doubt does not contradict faith, but manifests its freedom, according to the religious sociologist Peter L. Berger (his book "Praise of doubt" 3⁹³). Survey participants also see it this way: "It can be doubted! With all due respect to the doctrine of the Church, attention to seekers who have not yet joined Christian communities and tell them that they are not alone in their doubts, because every believer has doubts; Addressing the doubt! Faith does not mean believing without doubt!" (Man, 1947) This respondent is not alone by saying this: "The Church is only successful if it ... bravely faces the doubts of faith" (Man, 1950), "Not only convinced believrers are part of the church - today and always the doubting, the inquiring and the criticizing also belong to it."(Man, 1964) What is needed is an "openness to questions and doubts. Take young people and their questions seriously - especially those who doubt". (Woman, 1964)

This wish must also be implemented in practice. One respondent suggests: "Carrying out discussion groups with doubters would certainly be helpful." (Man, NN)

To accompany spiritual seekers

There is much willingness and good will among church people "to support seekers" (Woman, 1950), "to approach seekers" (Woman, 1966, NN), "to give security to the seekers who feel excluded"(Woman, 1948),"to listen more… " (NN),"to offer orientation … "(Man, 1938)," ... to lead and not refuse with threadbare excuses ... not smiling politely. " (Woman, 1942) We should "give them a place to dock!" (Man, 1970), "find new forms for encounters and contacts with seekers" (Woman, 1954, 1947), "to be a contact person to all seekers, not just the brave 'members' of the church” (Woman, 1955 also Woman, 1968), "bringing to spiritually seeking people the idea that Christian faith is really helpful intheirlives". (Woman, 1962), "seek seekers - there is more than you think! Being there for the youth, they are sometimes very open to Christ! Engage in discourse, stay with Christ, do not be ashamed of it! "(Woman, 1968)

There are many requests for a better culture of proclamation of the Gospel. These requests reveal great interest among the survey respondents to be better aquintant with the seeking people, many of whom are obviously among those who took part in the survey: they clearly "communicate (and practice), that more clear input from 'quite normal believers' is highly desirable and will be taken seriously. In this way, the church can show that not every idea or criticism is ironed by saying 'that has always been so', but that changes need time, and that we can succeed together. At the same time, however, it should also be made absolutely clear that and v.a. why not every wish corresponds to the core of the Christian faith."(Woman, 1977)

Some practical suggestions:

To organize small working and discussion groups: "Small groups have become more and more interesting when they focus on seekers ". (Woman, 1956)

"Keeping monasteries open for groups that support spiritual seekers." (Woman, 1963)

In multicultural "spiritual centres ... offer quiet space for seekers ...". (Woman, 1950)

To adapt or modernize the church language to seekers: "Seeking people are often overwhelmed with the order of worship - maybe it makes sense to open the doors with a light liturgy for the so-called 'beginners'" (Woman, 1963), "Liturgy should be a more modern language, so that even the distant ones know what we celebrate."(Woman, 1959) To make the “language, rituals that are no longer understood by the distant people" (Woman, 1959) more understandable.

In all church activities, "consider target groups, while also thinking of seekers / distant ones!" (Man, 1936, also Man, 1932, 1966, Woman, 1969)

Become a searching church

The church should not only serve people who are seeking. She herself has to become a searching church: "from a teaching church to a God-seeking church" (Woman, 1940), the church should become a "community of Christians called by God, seeking God" (Man, 1970): an "authentic and searching Christianity that works for the needs of creation and for all human beings and sees this as a justification for its very existence". (Woman, 1966) "To clarify the value of traditions and their significance for the contemporary society and thus become credible again for thinking and truth seeking people." (Man, 1935)

Speaking about God after the Enlightenment

Progressive de-Christianization of Europe

"Our religious language has become largely incomprehensible to our contemporaries and even to church insiders," says Christian Haidinger OSB, Abt em. from Altenburg in Austria. He is not the only one who thinks this way. Several authors see the situation similarly. "Incomprehensibility" of the religious message is associated with "de-Christianization of society". Although "the church or theology in recent years probably learned as much as the natural sciences ..., for example, today's notions of 'original sin'" (Bernd Epe, Professor of Pharmacology and Toxicology at the Institute of Pharmacy in Mainz (Germany) ). Nevertheless, the de-Christianization of society in Europe is inevitably progressing.

Incomprehensibility of the message

Norbert Scholl cites a number of reasons for this "incomprehensibility" of the Christian message:

"Increased dissemination of research progress in modern science. Theories of evolution and astrophysics shake up the traditional view of the world, and with it the idea of an almighty 'Creator of Heaven and Earth'

The contemporary philosophy has long since departed from the requirements of Greek and Roman antiquity. The formulas of classical theology based on these requirements and the early Council documents became museum-like and, even for church members, 'meaningless'. Some of the terms used at that time have changed their meaning (person, substance) and, therefore, lead to misunderstandings. The myths of the ancient world appear like fairy tales from a past time. The actual meaning of the symbols and the pictorial, imaginative and enigmatic narrative art of the Ancient Orient are no longer understood because they are historically regarded as factual reports.

Continued atheist and anti-church propaganda (Richard Dawkins), especially in the media."

Such atheistic propaganda also shaped the lives of young people in the past German Democratic Republic (GDR). Manfred Hanglberger, pastor and family therapist from Germany, wrote in his contribution: "During my visits to the GDR 30 years ago, the young people of the GDR showed me their textbooks, in which the modern world view were presented with the findings of evolution and astronomy. The worldviews of the Bible and some of the church's beliefs were juxtaposed and ridiculed. "There are also tensions with regard to “the notion of being a person from a psychological and theological point of view: how does God work in the soul of man, when therapy and pastoral care work together and when they become different? What does mental growth, maturation and healing mean?"

Measures against de-Christianization

With regard to the de-Christianization of the European continent that has been Christian for centuries different measures are proposed:

Some point out to a shift from understanding to experiencing. The searching people should be able to have spiritual experiences in the church. Anselm Grün OSB from Münster-Schwarzach (Germany) mentions, based on his rich experiences as a spiritual leader, a growing yearning for spiritual experience. People are asking, how they can experience God today in this materialistic world. The longing for spirituality, according to Grün, is interwoven with a yearning for salvation and healing, more specifically for a decent life, for justice, for reconciliation in the midst of the unreconciled world. The Church can respond by opening up ways in which "modern people can experience God in the midst of a secularized world." In doing so, the church does not have to conducta dialogue with atheism. What is needed is a new mystagogy, such as an introduction to the mystery of the Eucharist or various rituals.

Others point out to a shift from thinking to doing, from orthodoxy to orthopraxy. This could, according to Norbert Arntz, mean, in a first step, "promoting theology of the option for life, especially for the poor and those who are culturally different". This, of course, leads to a radical "renewal, because it [theology] emerges from the cultural, religious and spiritual roots of the 'small people', despised minorities, and poor majority condemned to premature death in the two-thirds world."

A somewhat differentiated plea for orthopraxy can also be found in the text by Wolfgang Treitler from the University of Vienna. According to him, the primacy is the practice of Jesus. He agrees with Pope Francis "that one can think a lot and despite all this thinking get stuck in the non-binding possibility" and wishes for the church "exposures" with the aim of a "practice of mercy". Then "doctrinal and theological thinking" can further develop. "This makes religious thinking and speaking dependent on the preceding religious practice. The practice accompanied by prayer is the beginning of Magisterium and Theology. In short: “What was firm - the teaching - becomes fluid, what was secondary - the practice - becomes crucial."

Norbert Scholl, who proposes a long list of doctrinal reformulations, also expects a shift from orthodoxy to orthopraxia and can imagine that there will be not (just) one congregation for the Doctrine of the Faith, but only one for the Life of Faith.

As a third measure, a reformulation of the main beliefs of the Church is considered necessary. This far-reaching measure should be pursued here.

Renewed inculturation of the message

The third possibility to reformulate the traditional message was proposed by Norbert Scholl, em. Professor of Roman Catholic Theology and Religious Education at Heidelberg University of Education (Germany). He calls this reformulation "revision", referring to a kind of "inculturation" of the traditional messages into the post-enlightened, post-Christian European culture.

For the future theological work Scholl creates a first catalog. This contains the great themes of the Christian faith: the talk of God, Jesus, his resurrection, and the talk of the Triune God. But one after anonther.

Talk of God

The focus is on a new talk of God. This is necessary because there is an unmistakable "erosion of the concept of God, a pluralization of the images of God and, above all, that specifically Christian conceptions of God are less and less able to achieve a basic social consensus". "Only a few can imagine God as a person, as a personal counterpart. Rather, there are statements such as ‘the divine is in nature,’is a ‘universal force’, is 'in man'. Faith in the Trinity and in Jesus as the ‘only begotten Son of God’ is also steadily dwindling. Most believe in power over or behind life. Defining these power is difficult for many.’(Michael Ebertz)”It is therefore “the first and most important task of Christian theology ... to make every effort to find an appropriate and credible answer to the question of God for today."

Following this way, the traditional image of God had to be taken from Greek philosophy and, as it were, "inculturated" into the contemporary culture and the life feeling of modern people. To do so, we should try to use "non-personal metaphors" for God as they are commonly used in the Bible ("Source of Life", "Mountain", "Refuge", "Hope", "Love", etc.). "Non-personal metaphors can better describe the 'completely different' (or 'the very other') than anthropomorphic images." This is a path that inter-religiously open mystic and spiritual teacher David Steindl-Rast takes when he speaks of a liquefaction of Christian doctrine condensed into dogmatic ice. That could happen without leaving the soil of ecclesiastical tradition.

A revision also requires with regard to the talk of God as the "Creator of Heaven and Earth". "If the idea of ​​creation is to be understood correctly, it must distinguish and at the same time connect God and the world." Between pantheism and deism, there is the concept of "Pan-en-Theism", a concept that also facilitates interreligious dialogue with Far Eastern religions. It also makes possible a dialogue with modern sciences. After all, "the scientific research findings on the unimaginable size of the universe, the wonders of biology or the processes of quantum physics have contributed significantly to this panentheistic thinking." The traditional belief in creation can be conveyed today with the formula "God, the Primal Ground and Origin of Everything".

Talk of Jesus, the Christ

The narratives about the historical Jesusalso have to be revaluated. "In his message, Jesus calls for a comprehensive 'repentance' of man, a new way of thinking and acting, an alternative social order." Markus Tiwald, a New Testament scholar at the University of Duisburg-Essen (Germany) notes that the idea of ​​"repentance" in Jesus receives a new content and becomes a kind of "re-creation". The restitution of eschatological sanctity and integrity is already ascribed to the people of God. "The notion that it is not the uncleanness, but the sanctity of the kingdom of God is contagious, is similar to a Copernican turn of the pastoral care: if the church as a whole really wants to be the sacrament of salvation, then it must tryto be closer to the sinners, the broken and the wounde. "This opens up an encounter with failure. This "becomes a locus theologicus in Jesus and in any ecclesial practice that seeks to invoke Jesus. Because man, in his brokenness, is incapable of redeeming himself, God's tender mercy is the true main sacrament of salvation."

Back to Norbert Scholl. He also considers the talk of the virgin birth, which beyond biological concepts could be thought of as a sign of God's presence in the history of salvation.

He also emphasizes the Lord’s Supper: "A characteristic feature of the Jesus community is the 'inclusion-feast’ as a sign of the bond and communion of God with all people, with the outcasts and the despised, with the orientation seekers and the marginalized. People meet each other there at eye level. According to the unanimous testimony of the Gospels, Jesus eats and drinks again with his closest friends shortly before his death. He sees in it a sign of his community going beyond death. What exactly happened during this "Last Supper" and what was actually said, we do not know. But the Gospels say that Jesus, in the fate of bread and wine, in crunching and being torn apart and potted, gawped and drunk, saw a depiction of his own fate: "This is my body ... that is my blood". Living for others until the last drop of blood. His life and death should become the sign of salvation, the "bread of life ... for all".

Again, he relativizes the scholastic theological thinking about such events in the life of Jesus, insofar as this it isconnected to the Hellenistic culture: "The Gospels show nothing of a 'transformation' of bread and wine or a 'transubstantiation'."

Talk of the resurrection

The heart of the Christian kerygma is the Easter message. This is closely related to the question of contemporary people: What is stronger in the end - love or death? Christians are convinced that love wins. "God's power does not end on the border of death (cf. 1 Cor 15:13)." The reason for this unshakable hope that once death will be behind us, will be only love before us (Dorothee Soelle) is the "resurrection" of Jesus. But how to talk about it? Was it an inner experience for the first witnesses? A kind of "vision"? "In any case, the early churches obviously experienced Jesus alive when they came to 'the breaking of bread' (Lk 24: 28-35)." In the resurrection, Jesus was unleashed by space and time. That made him Christ (Acts 3:26).

When the proclamation of Jesus Christspread from the Semitic to the Hellenistic cultural sphere, the interest of the theologians and publishers shifted: "The followers of the Nazarene in the Middle East were striving to profess confidently and to interpret vividly what Jesus did and taught, so that the central question for Christians in the Hellenistic cultural space was who this person really was, who he really is."

But what does the speech of the Son of God mean? Norbert Scholl also sees a need for further thinking in this area of ​​theology. Perhaps our time is more likely not to say "Jesus is the 'Son of God' - true God from true God,

begotten, not made;of the same essence as the Father.'(Nizäno-Constantinopolitan Creed of 451), but Jesus is, rather as an example, the 'Son' of God before many 'sons' and 'daughters' of God (Rom. 8:14, 29), the 'firstborn' before many 'brothers' and 'sisters' (Rom. 8:29) ... because he made an unconditional commitment to the poor and the oppressed, for the outcasts and the despised, for the sick and the suffering, because he was a man among men, who loved his fellowmen, ‘to the end’ (Jn 13: 1)."

Many concepts and, correspondingly, theories were used in the developing of Christology in the Hellenistic culture which, according to Norbert Scholl, can be misunderstood in the contemporary context. For instance, the talk of two natures, of the distinctness of the divine and the human. Generally speaking, an in-depth and culturally-oriented Christology should"escape the false dilemma between a 'Jesulogie', which ignores Jesus’ relation to God and sees in him only a model of humane life, and an exaggerated Christology." Ultimately, it is about the "attempts of different cultures to express the salvific meaning of Jesus based on theirown thinking andlanguage".

Talk of the "triune God"

Norbert Scholl gives a wide space for reflection on the Christian doctrine of the Trinity. This has to do with the fact that "even for believing Christians ... the commitment to 'a God in three persons' is hard to understand". The fact that the traditional talk of the triune God seems inaccessible has to do with the transformation of the Greek concept of human origin from the Etruscan one. Scholl concludes: "The talk of 'one God in three persons' should be avoided as far as possible. Instead, one could speak of the 'fullness' or 'diversity' of God's experience."

It should also be avoided " to understand God naively numerically". The number "three" could be symbolically understood as an "ordered abundance"of the dimensions of God acting on us:

• "All those experiences with 'God' that reveal in him a pronciple of witnessing and / or creating, leading and caring, carrying and holding, guiding and pointing the way, comprehensive and sheltering are, so to speak, bundled together in theimage-symbol ‘(God) Father'.

All those experiences with 'God' that contain in him (as in Jesus of Nazareth) the small and inconspicuous, the needy and low, the powerless anddelivered, on one level with us humans, everything that is considered to be 'below' and’on the same level' are bundled together in theimage-symbol ‘(God) Son'.

All those experiences of 'God' that reveal in him something surprisingly different and disturbing, something disruptive and propulsive, something living and revitalising in man himself are bundled in the image-symbol ‘(God) Holy Spirit'. "

Norbert Scholl can refer in his reflections to the Munich dogmatic Bertram Stubenrauch who recently said in an interview: "One should avoid hanging too much on the three-number and naively understand God numerically. Trinity means: God is abundance. In God, decisive dimensions work together: the strictly transcendent attributed to the Father, the political in the broad sense that manifest itself in Jesus, and the mystic, the inwardness, for which the Holy Spirit stands."⁹⁴

These remarks by Norbert Scholl reveal the theological mega-tasks that arise when the kerygma is to be found in a post-Hellenistic culture. Scholl's intention is the prelude to such a spiritual-cultural dialogue, it shows the direction, but is not yet a common shared answer.

Islam poses a challenge to the Christian Occident

The „Christian Occident“

It’s like musical counterpoints: the Christian Occident and Islam,which is spreading in Europe due to the arrival of people seeking protection. The relation between the two is discussed at length in the survery.

First, lets look at the first of the two poles, the "Christian Occident". What is the respondents’ opinion on it?

"Christian?"

Most respondents express doubts as to whether a "Christian Occident" still exists today. A man (1944) adds "so-called" to the word. Anotherlaments the"increasing loss of values in the 'Christian' West and worldwide." (Man, 1960) One person asks: "Where is the courage of church officials who politely rebuke politicians, if their understanding of the Christian Occident has nothing to do with Christian love?"(NN.) At any rate, it is apparent "even close to the church –how thin the Christian glaze on the social pie of the so-called Christian Occident actually is ... "(Man, 1948)

But it is not only today that the "Christian Occident" has stopped being Christian – when evaluated according to the strict standards of Christianity –it wasn’t Christian before either. Finally, one must admit "that the so-called Christian Occident is responsible for many terrible developments in the world, because power and money were more important than the simple message of Jesus." (Man, 1940)

The New Right’s argument for exclusion

But there are not only doubts about the Christianity of the "Christian Occident". The "neo-right" is also criticized for instrumentalizing this term to keep out refugees, who are depicted not as protection seekers, but as troops (someone writes of an "advance of Islam" (NN.)) Of a kind of "new seige of the Turks" : "Especially right-aligned citizens call upon the Christian Occident, which they believe to be threatened by Muslim refugees. But they overlook the threat that lies in the fact that the so-called 'Christian Occident’ is no longer characterized by lived convincing Christianity, many among us havelong agostopped viewing the faith as valuable."(Woman, 1951)

The West was also religiously diverse in the past. For centuries, Islam has been part of European history in southern Spain or the Balkans and has shaped European culture in astronomy, philosophy, medicine and the arts. "The Christian Occident should not be an exclusionary argument - in fact Europe has always been religiously heterogeneous and plural / Politically right-wing groups and fundamentalism as a problem / migration and a productive and humaneway of dealing with it (Europe lives at the expense of others)." (Woman, 1982 )

It is clearly diagnosed that the "neo-right worldview is growing –currently based on the defense of a supposedly 'Christian Occident'!" (Man, 1962) One should, however, "not leave the interpretation of the 'Christian Occident' to the 'Right'. "(Woman, 1946)

In any case, this instrumentalization of the "Christian Occident" by right-wing political groups must be challenged: "As Europeans, it is about, on the one hand, the melting of the Christian faith in this condition of hypermodernism. It leaves no space for religious people, however reasonable they may be because of, or in spite of, their faith. / On the other hand, people from different political circles are now claiming Christian values ('The Pope is Left', or 'The Salvation of the Christian Occident'). We should make it clear that the Pope and we Christians are neither left nor right, and that the 'Christian Occident' is first and foremost to be found with us believers and in our churches, and not with diffuse political groups. Last but not least, there is certainly an aggressive Islam." (Man, 1964)

Islam comes with the people seeking protection

Islam as a challenge

Now to the other pole, the increasing amount of people of Islamic faith among many European populations. Several respondents answered the first question about the challenges we face today simply with the word "Islam" (NN, Woman, 1939, 1952, 1967, man 1945, 1956). This increase is followed in detail (Man, 1940; Woman, 1950) A "challenge posed by Islam" (Woman, 1950, NN.) is noticed.

The words that are used in the survey in connections with Islam occur 183 times. Here is what a word cloud looks like: The opinions on the topics related to Islamare diverse. There are advocates of a respectful and peaceful dialogue, Islam skeptics, but also people who today would be called intellectually or emotionally Islamophobic.

FIGURE 2: Wordcloud to Islam

Dealing with Islam

First, instructions are offered on "dealing with Islam" (Woman 1957) as well as "other religions (Islam)" (Woman, 1970) and the "many other religious, especially Islam" (Woman, 1952). There is a desire for "information on Islam from the Christian standpoint" (Man, 1943). One should "strive towards understanding Islam". (Man, 1938) A confrontation with Islam (NN., Man 1941, Woman 1952, 1981) is necessary to understand the "role of Islam" (Man, 1941). The reason: "the tensions with foreign cultures and religions (Islam)" :( Man, 1943) Warnings are issuedabout not taking the challenges seriously enough: "Certainly help in the refugee crisis, but under no circumstances overlook or whitewash the problems of Islam and migration!" (Man, 1986)

Fear of "Islamization"

The previous quotes point towards a more neutral perception of the phenomenon, that is, the growing number of Muslims among the population. Since it is seen as a challenge, there is already concern.

The choice of words signifies a worried attitude. It is not only talk about "Islam", but also about "Islamization" (NN., Man 1952, 1965, 1961, 1961) in a sense of "Islamic infiltration" (Man, 1942), an "infiltration of Europe by Islam" (Woman, 1948), alienation through Islam (Man, 1963). "Islam is overrunning us", according to two respondents (Woman 1942, 1966) This is often related to "Islamization in big cities !?" (Man, 1949) One fears "the great competition of prospering Islam" (Man, 1949)

Migration and refugees

The cause of this development is to be found, according to many, in the current refugee flows (Woman, 1950) and the "wave of refugees" (Woman 1953). "Migration and Islam" (Woman, 1958, Man 1953, 1950) are mentioned together. Islam is walking with us⁹⁵ (Man, 1956, Woman, 1958): "Lęk przed uchodźcami i islamem". (Man, 1989)

However, among those who seek protection from war and persecution are, according to the respondents, also those who want to spread Islam. There are "Islam missionaries (Woman, 1937). This leads to an "aggressive advancement of the various forms of Islam." (Woman, 1951) "Last but not least, there is certainly an aggressive Islam. (Man, 1964)

Fear, even hate

Quite a few people, who are the contemporaries of our respondents, have a significant fear of "thatIslam", especially in its militant form: "Islamophobia" is articulated in many ways: "islamofobija" (Man, 1963) , "Fear of Islam" (Man, 1969), "Do not be afraid of Islam!" (Man, 1944), "Fear of Islamization" (Woman, 1955), "Fear among Christians of the Islamization of Europe leads to some antisocial behavior towards Muslim refugees" (Man, 1946) and"fear of militant Islam (ism)". (Man, 1938)

There is a certain amount of understanding for the prevailing "fears of Islamic terror and the changing of our western society as a result of immigration from Arab states" (Woman, 1947), the "growing presence of a violent Islam". (Man, 1942)

One of the companions of fear in some cases is hatred: "The growing distrust, or even hate towards other religions, especially Islam, but also increasingly Judaism!" (Man, 1960)

Dealing with the callenges

"How should we deal with the Islamization of Europe?" - asks a survey participant (Woman, 1965). And vice versa: which solutions are rejected?

Critical comments are made concerningpolitical reactions. Keywords are populism ("populism and the spread of Islam," (Man, 1968)) and a new anti-Semitism: "The EVIL is not the Muslims against whom we have been systematically incited by the media to wage a kind of new 'persecution of the Jews', if sufficiently radicalized Islamists would be integrated into our society."(NN.) One respondent believes that the Muslim refugees are triggeringa new anti-Semitism in Europe: "The advance of Islam and the associated anti-Semitism" (Man, 1970)

Onthe religious-churchly level, the respondents warn of a dangerous "blindness to the expansive ideology of Islam" (Man, 1963) or "too much tolerance for Orthodox Islam and its excesses" (Man, 1949). What is required is an "emphasis on Christian civilization against the Islamic missionary urge" (Man, 1970).

Only one statement appears to be cynical. It shows that a particular rejection of Islam is widespread among Church members –to what extent, it is difficult to say: "the migration of peoples triggered by political Islam, and subsequently the for-show charity given to these migrants, while at the same time the Church has seriously failed its own believers - keywords: Violation of the human dignity of women and children –here, the Church is hardly any different from Islam, which is actually a religiously cushioned customary law. It is not enough to stand up and ask for forgiveness, you have to act."(Man, 1951)

Some also hope for a mitigation of the challenge of refugees of the Islamic faith through a "particular kind of integration: "Integration would be a way to counteract the worldwide spread of Islam." (Man, 1947)

Violent fundamentalist Islam (Islamism)

Variations of the word "Islamization" include the terms "Islamism" (Man, 1969) or "Islamists" (Man, 1940, 1963), with one woman complaining about the "lack of distinction between Islam and Islamism" in the public discourse (Woman, 1964)

The inclusion of menacing adjectives such as fundamentalist, integralist, intolerant, militant or violent legitimizes the rising anti-Islamic stance in our culture. "A feeling of a threat from Islam is gaining ground" (Woman, 1938) The threatening elements of the Islamic community certainly have a Christian counterpart. According to one respondent "militant Islam. Fundamentalist Christianity." (Man, 1951) In any case, there are numerous warnings in the texts: "Tout l'avancer de l'intégrisme islamique dans notre pays d'une façon insidieuse mais réelle."(Man, 1948) "The advance of Islam in Europe (especially the fundamentalist and militant branch)". (Man, 1939) There is talk of negligence: "The danger of aggressive Islam is ignored." (Man, 1955)

The extreme form of militant Islam is "Islamic terror. Refugees who could disturb our state structure to the detriment of the resident population - more police and judicial measures are required!"(NN.) The source of this worldwide diffused terror is the "Islamic State". (Man, 1944) However, one respondent notes critically: "The very term IS = Islamic State is used as an enemy image, as if the state and faith have nothing to do with each other." (Woman, 1957)

Fundamentalism

The respondents’ comments on fundamentalism fall onto a relatively broadspectrum– it is predominantly viewed as a variation of Islam, but isalsomentioned when observing fundamentalism in Christianity: One of the challenges of the time,accroding to a respondent, is "that there are many people who don’t see any use in Christianity, and even more so, who are frightened not only by Islamic fundamentalism, but also by Christianity."(Woman, 1956)

Among others, one characteristic feature of fundamentalist Islam is the handling of the Holy Book. It is based on a "conservative understanding of the Koran" (Woman 1981). That requires a "confrontation with the currently fundamentalist Islam and religious people who interpret the Koran or the / Bible literally". (Woman, 1952)

Two lengthy statements place the confrontation with fundamentalist Islam in a broader context. They pinpointa specific aspect in the encounter between Christianity and Islam in Europe, namely the clash of a "secularized Europe" with a (supposedly) strongly religious Islam:

"Globalization - also religion - confrontation with a currently fundamentalist Islam and religious people who interpret the Koran or the Bible literally. At the same time a lot of Christiansin Germany practice humanistic ideas both privately and politically (for instance, a lot of voluntary social work for children, the elderly, sick, refugees, etc.). But the Christian confession and the Church are no longer perceived as necessary - especially since the Christian churches are are strugging to motivate lay people to participate in church life seriously (not as sheep) and it is not made clear enoughwhat the Christian image of God is, and nobody really knows what God is - that often seems unbearably arrogant, sometimes childish, especially for all of us only slightly succeeding in following Jesus! Yet I have never been more convinced that Jeus is the way, the truth, and the life, and that this world needs it to survive."(Woman, 1952)

"On the one hand, there is the progressive secularization of the German population, which feels powerless and helpless due to, among other things, a lack of religion (accountability), but is also ready to become violent.On the other hand, the partially fundamentalist Islam, or the influx of people who feel strongly associated with this religion, to which a largely secularized Germany has little to offer as a counterbalance. A public reflection on why we are Christians and believe that Christianity is true would be necessary." (Woman, 1976)

When developing a dialogue with fundamentalist representatives of Islam, it could be useful to reflect on fundamentalist inclinations that are also present in Christianity. That could help establish a peaceful dialogue. As one respondent puts it, "This is especially true of fanaticism within one's own denomination: to make it clear that a Muslim is not an ‘enemy’ - the argument against abortion, for example, because this way (i.e. by prohibiting abortion) there would be a larger percentage of people to fight Islam (in Europe), is more than disgusting and damaging; and people and groups who spread such poison should be deprived of all legitimacy, all fundings and other kinds of support." (Man, 1980)

Defensive Christianity

"The militant Islam of the Islamistsis coming into Europe and we Christians cannot oppose it (?)". (Man, 1952) This skepticism – presented as a question – is not shared by all respondents. Christianity has to act "defensively against such a militant Islam (also against Islam wherever it is intolerant)" (Man, 1949) One cannot simply observe this development. This is because such an evolution of Islam leads to "imminent radical Islamization". (Woman, 1963) That requires "not combating Islam, but opposing destabilization caused by Islam, no religious sentimentality toward incorrect claims from left-wing welcomers that offer little or no solutions, instead we should only help those who cannot help themselves, those who can, must do it." (Man, 1942)

A concerete example illustrates what defensiveness can look like:giving up a Christian holiday in order to introduce a Muslim one. Although the Christian faith is in decline, the population, fortunately,will not go along with that: "The idea of cancelling a Christian holiday and introducing an Islamic holiday instead is almost unanimously rejected by the population at 85 to 4 percent. The Christian faith is in decline, but the feeling of belonging to the Christian cultural tradition is still strong."(NN.)

The fear of Islam and one’s own weakness

Islam becomes a danger for tired Christians

"Islamization, decline of religious beliefs" (Man, 1954) are often mentioned by respondents in a single breath. It seems that quite a few see a causal relation between the two. The Islamization of Europe is the result of the weakening, indeed dying, of the Christian faith on the continent. One respondent complains: "On the one hand, massive materialism (orientation towards consumption), on the other hand, the spread of sect-like movements of esotericism and Islam." (Man, 1965) A strong-believing Islam is invading the faith vacuum in Europe: However, Islam is not the only "intruder": "Churches are closed, everything is in downsizing mode. At the same time, the country is increasingly populated and shaped by Islam and a growing atheism or indifference." (Man, 1978) An "intercultural struggle" between the increasingly popular Islam and a "weak Christianity" is rising." (Man, 1999) The possible outcome: "Total secularization and the presence of Islam where secularisation has not yet hit." (Woman, 1962)

This resigned connection between the strengthening of Islam and the decline of Christianity is repeated in different ways. "What is specifically Christian in society is under pressure, the Christians have become tired. Islam is becoming a threat" (Man, 1954) "Secularization of all spheres of life, inadequate 'life' of the faith in everyday life, enabling a strong influence of Islam, which is also encouraged by incompetent and faithlessconflict-avoiding politicians" (Man, 1963) "This coldness of faith is also the basis for Islam to become so widespread." (Woman, 1953)

It is repeatedly pointed out that the tired Christianity in Europe has long since retreated. Hardly anyone complains that atheism, skepticism and esoteric groups have invaded this vacuum. Just the refugees, and the Muslims that come into the country, are a subject of worry. "The Church in Europe is part of a society that no longer believes in itself. If we do not wake up quickly, we are threatened by an Islamic Middle Ages." (Man, 1956) There is talk of a "retreat in the face of other denominations (especially Islam)". "There is a lack of a clearer commitment to the German / European / Christian culture." (Man, 1964) "The Church must remember its Christian values instead of being afraid of Islam." (Woman, 1958)

Islam leads to an examination of conscience among Christians. "Indifference to the faith; under the motto "We do not need a Church", the Sunday is individually designed, instead a leisure-stress is proclaimed; Religion is questioned, and the media are adding to the uncertainty or even encouraging that religion, church and faith stop playing a role in the lives of many people. A big challenge is Islam; the religions could live together peacefully. But it is important that Christians do not deny their faith, that they live their faith, take the meaning of Christianity seriously, educate themselves, and grow in their faith. Then there can be an exchange of ideas among equal partners. The Church in Austria is still afraid of confrontation with the public. It often takes a long time for the Church to take a stand. Sadly, there are reports in the media about the persecution of different Muslims, BUT the persecution of Christians is concealed - as if there weren’t any!"(Woman, 1952)

One respondent makes a brief assessment of these developments and notes with self-criticism: "Anyone who is not strongly anchored in the Christian faith (‘baptismal certificate Christians’) or is critically opposed to religion ('promotes violence and is irrational') is inclined to fear the Islamization of the country by immigrants, as well as their own loss of identity." (Woman, 1983)

Pros and cons of Islam

The significance of Islam itself is assessed in quite a nuanced way. Strengths and weaknesses are pointed out. Islam is seen as a strong and attractive religion, which Christians in Europe currently have little to counter with: "Staying out of politics, that's up to ‘the Emperor’, and instead function as a representative of the Christian faith and show more self-confidence, since even now Islam is pushing into our continent, and it is a very dominant religion, which has a strong hold on its believers, and which, it seems, the Christian churches cannot compete with." (Woman, 1947)

Also, Muslims do not value Western materialism: "The Islamic alternative, which rejects materialism and hedonism under Koranic authority." (Man, 1942)

Faithful people from Islam also contribute to bringing the church-distant West back to the central question of all religions, namely the question of God: "Islam has brought QUESTION OF GOD'S back to Europe, with all its problems. Despite IS and violence: Young Muslims believe in God! Young Christians hardly have anything to offer in response, and there is a wave of conversion to Christianity as never before. 'Jesus Christ, the Liberator' should be our motto, beyond the official church behaviour and philosophy. But the responsible persons hide themselves or even act as apostates (desent from the cross on the Temple Mount). The people have to MAKE themselves, the herd must act without shepherds."(NN)

Even more: Islam is just as spiritually attractive for modern contemporaries as an orderly way of life. "Lack of spirituality (many children and adolescents never got to know it in a church and now find it in Islam or other movements)" (Woman, 1953) "Additionally, in many regions, the Church sees itselfas 'religion' par excellence, meanwhile religious offershave become increasingly diverse: Islam / Sufism, Tibetan and Zen Buddhism, various yoga styles, wicca for the spiritually interested, and on top of that more and more Muslims, Sikhs and Hindus are immigrating." (Man, 1969)

“The Church takes a back seat in countering this; indeed, it would appear that while religions such as Islam or the Jewish faith play a large part in informing their followers on how to lead their lives, the Christian church, divided as it is, contributes little to influencing most people's lives.” (Man, 1948)

The Christians persecuted in the Arab world

Christians are persecuted in every country in the world. No other world religion has currently more victims of violence, persecution and discrimination worldwide. It isn’t just Islamic cultures in which Christians have a hard time.

However, the survey results point to these countries: "ALL Christians must stand together, there is the threat of Islamism; / The Catholic Church must also show its "flag" in the refugee crisis; The current persecution of Christians in the Muslim states must be addressed."(Man, 1959) A misguided tolerance, even naivety, prevents solidarity with these Christian brothers and sisters:" Islamization - we are tolerant - who is speaking about the persecuted Christians????? (Woman, 1954) "Advocating for Christians in the Middle East - there is a lot of naivety about Islamic groups - the highest clergy should not sell this as tolerance and charity, but critically question what is behind the ideology and intention of a Muslim Brotherhood, for example."(Woman, 1970)

Some complain that such a discussion unfortunatley often fails.

"The European governments are not addressing the persecution of Christians, especially in the Islamic world, while Islam, including the militant type, is being pardoned for its aggressive behavior. On the one hand, I miss a courageous standing up of the cath. Church against this laissez-faire political behavior (is the principle of the separation of Church and State merely a fig leaf for not really having to grant the Catholic Church a say on sociopolitical issues?) I demand a self-confident appearance of the Catholic Church not only towards governments around the world when it comes to human rights, but especially against all religions that can be harnessed by political rulers, or even worse, even under the guise of religion, pursue many goals, but certainly not religious ones." (Man, 1944)

Islam under the pressure to modernize

There are also contributions of avery different kind that try to empathize the situation of Islam in the modern world. Above all, the pressure to modernize that Islam in Europe and in other modern regions of the world is faced with. Islam must change, just as Christianity has developed in recent years (different Christian denominations have developed with different speeds). Islam in Europehas to cope with enormous stress related to migration.⁹⁶ Some aspects of the expected change are pointed out.

But these are not just predictions, the development has already started. One respondent noted the following phenomenon as a challenge of our time: "Islam in transition, European expression of Islam, role of Muslims in an open European society." (Man, 1956) Some say that change can be facilitated with the help of certain instructions. One should therefore "give guidelines on how religions should coexist in a secular environment and with Islam". (Woman, 1939)

A central aspect of the development is the handling of the Holy Book, the Qur'an. A specialized exegesis is needed as in all book religions. One respondent notes critically: "The 'Word of God' is an inspired human word that was passed down or written down for Judaism, Christianity and Islam hundreds or even thousands of years ago at a certain time and had meaning and effect at that time. Our idea of God lives in books and in the established rules and dogmas." (Man, 1939) Another concludes with the following demand: "The principles of faith should be constantly reconsidered and adapted to the present day (see the Islamic Ibadites in Oman)." (Woman, 1941)

Suggestions for an approach for the Church

A number of contributions refer to how Christians and churches relate to Islam. There is a mixture of warning and encouraging voices.

Uncritical pandering to Islam, harmful tolerance

Some warn against an "uncritical approach to Islam". (Man, 1947) Some people think that they have observed a pandering to Islam and criticize such "dealing with Islam. I find the Catholic Church to be totally inappropriate and counterproductive." (Man, 1965)

There is talk of harmful tolerance. Here, the options are different; The fact that a bishop removes their cross, the core symbol of their Christian faith, when they enter a mosque, seems to many intolerable: "It would be desirable; also a social alternative to Islam. But this includes a binding commitment to one's own values. This does not include that 2 bishops? take off their cross before entering a mosque. This is completely misguided tolerance of a totalitarian ideology. Look at the values ​​of many Muslems: Muslims, men, then women, believers of other religions and atheists. / Only a tangible local church can be credible ... with a clergy that is not alienated from the world." (Man, 1965) That a pastor praises Islam as a religion of mercy goes too far for some:"Even the pastor recommends from the pulpit to understand Islam as a religion of mercy and to read the Qur'an." (NN.) A man (1967), in a strikingly different tone, demands that one must break "contra-productive taboos (pastor visiting mosque and Muslims / imams visiting a church ...)." (Man, 1967)

One interviewee argues her wish for demarcation based on a negative example: "The Church should also use clear language regarding Christianity and Islam. I know a rural parish, where the pastor calls the asylum seekers his friends; he put up an Easter candle with the symbols (all of the same size!) of the cross, the star (our roots in Judaism) and the half moon (to greet the Muslims, although they never see the Church from the inside). As a result, mass attendance went down drastically." (Woman, 1952) "One is incredibly open to Islam. Christmas celebrations are renamed Winter Festivals just to avoid hurting any religious feelings. The cross in the classroom has to go, pork is no longer on the menu in hospitals..." (NN.)

Many are against a pandering tolerance. It merely promotes the spread of Islam: "Today our bishops talk mostly about tolerance and seem to be enthusiastic when, one after the other, mosques pop up out of the ground in our country." (Man, 1947)

Operations/Solutions that are to be rejected

Criticism is not only brought against limitless pandering, but also against short-sighted political mobilization against Islam: "I believe Pope Francis is on the right track, but a major obstacle is the conservative part of the Church, which is currently, through a mobilization against the Islam, trying to gain followers."(Woman, 1982)

The Church cannot remain silent when parties with a "C" (Christian) follow a policy of exclusion for the purpose of electoral tactics. Here, the Church must take a clear position. A man asks (1983) "Migration / Islam - what position does the Church take in the migration and refugee crisis, how does the separation from political party positioning work (keyword: "Appropriation of 'Christian values' by parties - what are these 'Christian values')? Is it just a matter of preserving traditional rites and customs?), How does the Church view its relationship to Islam?"

Acceptance within limits

The respondents are concerned by how the church(es) can find a positive way to deal with challenges brought on by a combination of immigration and the increasing number of people of the Islamic confession. Many statements address this. Proposals are made.

A first piece of advice: the phenomenon should simply be accepted. According to research, migration has been a norm throughout history. Cultural and religious diversity have long shaped our populations. In spite of acceptance, we should not permit Islamization. This will be possible primarily through the strengthening of Christian culture, instead of fighting against "Islam". "In Europe, the Church should practice tolerance, reliance on the Christian doctrine, charity, education. Accept Islam, but protect Europe from total Islamization, i.e. through Christian symbols, bringing festivals back to center stage and NOT backing out of all these issues out of fear of problems." (Woman, 1947)

Complaining is considered useless: "No complaining about Islamization etc., but invitation to practice in worship services and communities and to bring people's lives together and lead them to a relationship with God." (Woman, 1956) We should revive local tradition. In Germany, the meaning of religion is changing. It is no longer self-evident to be a Christian. We should focus more on other religions, on Islam as well as Judaism and the forms of Buddhism around us. / It is important to focus on that which is specifically Christian into our society: this also means, for example, an option for the poor among us, the marginalized. / Keep alive the tradition of celebrating our faith. This goes, in my opinion, far beyond the question of worship with and without priests. How can I, can we, bring our life before God?" (Woman, 1962)

Although some respondents argue for a general acceptance, this also presupposes limitations, even in view of the "self-confident presentation of other worldviews (Islam, atheists ...)" (Woman, 1997). It is therefore important to "address problems that highlight Christian values, clearly distinguish themselves from Islam, and strive for a unified Christian church. (NN) "A stronger differentiation from Islam combined with a stronger, self-confident appearance" (Man, 1952) are needed. This also requires a "stronger attitude towards politics in order to differentiate oneself from Islam and to draw attention to political misconduct." (Man, 1961) The churches are expected to send a "clear signal against Islam and a determined attitude against arbitrariness". (Man, 1970)

Various forms of encounter

In spite of a general acceptance: responses to the question of how the churches and their members should practically deal with "Islam" are varied and colorful. A study conducted in Austria⁹⁷ showed three different types of believers: militant cultural Christians, peaceful cultural Christians and representatives of a peace-loving dialogue on religion.

The more aggressive and militant statements include: "Clear signal against Islam and resolute attitude against arbitrariness. (Man, 1970) Or even more defensively: "No (positive) statement by Christians towards other religions - especially not against radical Islamic currents ". (Man, 1962)

A more peaceful and concerned statement: "a tightrope walk between tolerance towards other religions (especially Islam) and the defense of indispensable human rights such as / equality of men and women." (Woman, 1947)

Many advocate a peaceful, "serious and committed" (Man 1953) dialogue between religions, especially with Islam (Man 1953, 1956, 1962, 1988). "We should work more closely with other Christian churches and with Jewish and Islamic groups." (Man, 1951) Such a dialogue is considered "good". (Woman, 1976) It would also reduce people's fears: "As many fear the increasing Islamization of our society, and also violent Islamism, I think / it would be very helpful if Christian religions would come together and put more emphasis on dialogue."(Woman, 1953) "The Church must deepen the dialogue with Islam." (Man, 1947)

Conducting a dialogue with the other religions means firm rootedness in one’s own religion and ability to provide explanations. For this purpose, it is necessary "to know more about the Christian faith. / Most people just do not know enough about faith. At school, religious education has been more or less discontinued. / People do not voluntarily learn prayers and commandments and do not read the Bible. The youth must be guided, and made curious. / Faith is created in man and this is understood only as you get older. / All the more so now that Islam is so influential.” (NN.) This also allows for "presenting an alternative to the Islamic faith without attacking it in any way ('many roads lead to God')." (Man, 1947)

Several respondents comment on the quality of the desired "interreligious dialogue". Familiar keywords are repeatedly used: respect, demarcation, no false ingratiation. It is also important in such constant dialogue to work out the mistakes of the past.

These are some characteristics of a productive dialogue: "Readiness for dialogue, but not false ingratiation. (Islam, secular state)”. (Woman, 1943) "A dialogue with the other immigrated religions, above all Islam, for peace and mutual respect." (Man, 1943) "Dialogue with Islam but with clear limits."(Woman, 1958) "Constant dialogue with Islam, Judaism and the like / Dealing with the wrong decisions of the last two millennia: for example the recognition of condoms as a method of health protection, instead of denigrating them as contraceptives; Witch hunts, child maltreatment”. (Man, 1970)

But this dialogue should be constructive and open, it should send positive signals, take place at eye level: "Constructive and open dialogue with other faiths (especially Islam) and non-religious philosophies to identify points of convergence and divergence." (Man, 1942) "Dealing with Islam and Muslims will play a very important role in the coming years. It must be conducted at eye level but with a solid Christian self-image." (Man, 1947) In the sought-after interreligious dialogue "not only negative denouncing, but positive signals, show how it can be done. To show interest in Islam, to emphasize the spirituality of Islam (under the motto "the positive is just as true!) Tolerance and acceptance lived in the spirit of the Council" (Woman, 1958)

A goal of the dialogue is "solidarity with all religions / in their God, Allah." (NN.) This is the only statement in which God is expressly called Allah.

Peaceful dealings with each other

A dialogue, described above, can facilitate peaceful coexistence. "Peaceful dealings with immigrant citizens and their religion (Islam)" (Man, 1970) is the goal.

However, not everyone believes that this goal can be achieved. One respondent expresses skepticism: "In addition, the growing presence of Islam in Europe is more than a 'sign of the times', since no central leadership exists (and cannot exist), and the interpretations of the Qur'an about the loose commandment on the use of force (dar al-harb) to the praise of deception and lies (Taqiyya) hardly support a peaceful coexistence. (Koran Suras 3, verses 28, 3/54, 7/99, 8/30, etc., and the Ulema exegesis based on them, Tafsir al-Lalalayn 3:28, "Allah as Master of Deception") (Man, 1938)

A suggestion for religious policy

Religions wandering across Europe

"Religions are wandering across Europe." This is how the Austrian Vice Chancellor Erhard Busek titled his political contribution to the challenge of Islam and Islamization. First, as a result of the influx of guest workers in the time of the economic boom, then the refugees from the Bosnian war and finally the many who seek protection in Europe from the war in Syria and Afghanistan, there was a perceptible "encroachment of the Arab-Islamic world, which is experiencing a kind of resurrection today, about final consequences of which we are not quite certan."

The term "Arab-Islamic world" is extremely complex. It refers to premodern Arab societies in which social development took place at different speeds. For example, Syria is "more modern" than Afghanistan.

Islam is therefore a complex entity. It consists of a number of "denominations" (such as Sunnis, Shiites, Alevis ...), with not only religious, but massive political tensions between them. In addition, a (small) section of Islam is violent. According to the German-born Islamic writer Navid Kermani, in his acceptance speech for the Peace Prize of the German Book Trade, there is a "war of Islam against Islam" - similar to the bloody Thirty Years Confessional War in Europe after the Reformation.

These different facets of the phenomenon of Islam are often reduced in Europe to "Islamization". Both the arrival of peaceful Muslims in Europe (as workers, as war refugees) and a violent Islam (Islamic State, Islamist terror) are united under the umbrella of the danger-signifying term "Islamization" (Othmar Förster). There is talk of a clash of the "post-Christian civilization and the civilization of Islam" (Daniel Pastirčák). Boulevard media and right-wing populist politicians contribute a lot to such a simplified perception of Islam.

In the context of such simplifications, "Islam" becomes an "external, provocative enemy image to which a folkish distorted image of the 'Christian West' is offered as opposition." (Sonja Angelika Strube)

The German sociologist Georg Siefer explores this development in the German context. He observes how the "Turks living here must serve as the avant-garde of Turkish nationalism in Europe". Therefore, the "internal Turkish conflict between the official associations (DiTib, Milli Görüs u.a.) and the ‘dissidents’ (Necla Kelek u.a.) ... is mirrored in the German media.

What should be done?

"What should be done?" asks Erhard Busek in the title of his contribution. These are his suggestions, supplemented by suggestions from other authors of the essay collection. The first set of measures concerns society and politics, a second the Christian churches.

Politics

First of all, Erhard Busek observes in his critical analysis that the "methods of dealing with the violent Islamic political extremism are so far essentially merely repressive". This has already led to the suspension of fundamental freedoms under the "state of emergency" in France and Belgium. Busek is convinced that "repressive measures ... will not be enough". He also describes as "inadequate" the "vigorous border control measures at the EU's external border" as well as the methods of "combating causes (of migration) in countries of origin". "The current strategies to build fences and walls or to block routes will certainly not bring us any further." More effective measures are necessary.

European politician Erhard Busek argues that if Muslims want to become members of European countries, they must see themselves as citizens (citoyen) of a democracy and adapt to it. Erhard Busek formulates it as follows: "If an Islamic 'citoyen' wants to benefit from decision-making power and the goods of 'society', he has to adapt and is subject to a pronounced pressure to conform in his economic and other advancement, outside of the Islamic 'community'. Before the recent parliamentary elections in the Netherlands, for example, the Dutch Prime Minister wrote an open letter to the 'migrants' in his country, stating "behave normally or leave!"

Therefore, when it comes to politics, the fact must be taken into account that "today's EU member states will be neither nationally, nor religiously, nor linguistically homogenous". National states are a fiction. Therefore, for Muslims living in the country, the "creation of 'Islamic faith communities' as public bodies is indispensable." For this reason, it is not enough to integrate individual people, but rather an "integration through the institutionalization of the 'community'" is necessary. This would give Islam, which, according to Tönnies, displays a more pre-modern form of a "community", an impulse to develop towards "society". Such an institutionalized integration would cause an incorporation into the democratic countries and favor a "turning away from violent leaders". The art of such policies would involve “flooding” the Islamic community with "democracy" as well as the "separation of religion and state in the consciousness of the Islamic population".

Such a political method of democratically integrating Islam as a public actor avoids the threat of dealing with Islamic political extremism by means that are unsustainable in terms of democracy policy.

A second cultural policy challenge must be faced by Islam itself. According to Busek, Islam lacks enlightenment. Markus Büning similarly analyzes: "It remains to be hoped that, through this scourge of enlightenment, Islam as a whole will become a religion that, once and for all, renounces the fundamentalist and violent variants of religious existence. If so, the phenomenon of religion would regain more of its power of persuasion in the eyes of all people." There have already been historical attempts to enlighten Islam. To formulate it once again according to Tönnies: in the past, Islam has already developed from a pre-modern community structure to a modern social structure. But these attempts have since been politically reversed or have migrated underground.

A lot is expected from European societies and their citizens when they are confronted with Islam on their own land. This includes the need to extend the "tolerance limits into the arbitrarily indifferent". But after the religious wars and cultural struggles that have flared up over and over again in Europe, this stretch of tolerance has become "the indispensable prerequisite for the preservation of internal peace in Europe." (Georg Siefer)

Churches

Additionally, there are high expectation from the "Church" when faced with the strong confrontation with Islam on European soil. For, as the South Tyrolean church historian Josef Gelmi notes, "the Church finds itself in an internal crisis and also faces enormous challenges such as secularism, refugee flows and Islamism". This may explain that the churches try to remain rather "covered" in the debate. Some church representatives peacefully appease, others admire "how openly Muslims live and profess their faith abroad". Among Christians, however, the faith is publicly barely recognizable. Also, Christianity appears to many Muslims as "pale and weak" and "almost despicable in its indecisiveness".

However, there has been enthusiastic dialogue between the three Abrahamic religions (Judaism, Christianity, Islam) at universities and educational centers. Similarities due to the common roots, but also tensions were noted. The question of God, which has come to the fore in Europe through the epoch-making transformation of Christianity, is strengthened by the encounter with Islam. Norbert Scholl goes into this in his contribution:

"Sura 2:255 describes Allah as the living, eternal, who does not sleep, who owns everything, knows everything and determines everything. His throne reaches over the heavens and the earth. He is the sublime and the most powerful. Allah also tells us that he is wise, merciful, and ready to forgive (Sura 3:31). In Sura 11:90 and 85:14, Allah is called "loving." The 47th name of Allah is Al-Wadud = the Loving One. But only those who follow the way of the prophet can hope for the mercy, forgiveness, and love of Allah. Who leaves this path and takes another, cannot recognize or experience the reach of this love and friendship... But Allah loves those who have Îmân and do good only for Allah⁹⁸, who recognize their mistakes and repent, who are patient and God-fearing. This is the only way to his love.'⁹⁹

The crucial difference in the image of God between Christianity and Islam lies in the fact that the unbelievers of God/Allah can expect no love, while according to the message of Jesus all people, even the sinners, can count on the love of God. The God of Jesus goes after the lost and abandons the 'true believers' (Luke 15: 1-7). For the author of the First Letter of John, "God is love" (1 John 4: 8). Instead of talking about the 'almighty' God, one should refer to the 'merciful' or 'loving' God. "

In the meantime, according to Georg Siefer, a "theologically contemplative talk of the three Abrahamic religions (Judaism, Christianity, Islam)" is unfortunately rarely present. Islam is increasingly perceived as violent. These three religions would have the historical opportunity and task of "growing together into a world-encompassing peace movement" with a common founding father. (Denicolò Herbert, Olang, Diocese of Bolzano-Bressanone)

For a trustworthy church

Human rights in the world and in the Church

The "Declaration of Human Rights" is a sign of the times for many who participated in the online survey. Therefore, it is not surprising that they have dealt with this great concern of humanity.¹⁰⁰ Some wish for a "commitment to human rights" (Man, 1963), "observance" of human rights (Woman, 1941), "preservation" of human rights (Man, 1940), "Attention to…" (Woman, 1958); "absolute defense…" (Man, 1942). One respondent calls for an "orientation on human rights" (Man, 1951); another stands up to their "disrespect" (Man, 1939). Some wrote only the word "human rights" when asked about the challenges (Man, 1958, 1946, 1960, 1960, 1974, Woman, 1967).

One respondent asked a disturbing question: "How much does a constitution weigh, how much a human right, how much a human life? - And then what is binding for the individual? Are we all cheating as opportunists ???? " (Woman, 1963) Similarly, another respondent complains: "Retreating to 'private happiness' and the increasing decline of solidarity at the national and international level, the dwindling understanding of the fundamental human rights, the dwindling respect for the human dignity!"(Man, 1937)

One person sees a positive side. He sees as a sign of the times "the rebellion of many groups around the world, who do not resign and courageously act in defence of human dignity and human rights for all people." (Man, 1933) Others agree with him: "human rights are highly valued". (NN, Man, 1932)

Verbal messages of a substantial content go in two directions:

The (world) church should fight for human rights worldwide;

In order to do so credibly, the human rights must be respected at home countries (more than previously).

Commitment to human rights in the world

The Church is expected to safeguard and enforce human rights throughout the world. Generally, it is expected to help "the breakthrough of human rights" (Man, 1967) and to oppose a "relativization of human rights in many European countries, including Austria." (Man, 1964), "In the churches (from the diocese to the local church) there is a need for awareness ... of the values of justice and peace as a global goal (diakonia, human rights, fair trade, civil peace service ...)". (Woman, 1974)

No noble restraint

In order to preserve and defend respect for human rights we need a "social-ethical (missionary) action by the Church in the world today: where human dignity and human rights are trampled on, there must be no noble restraint. Better a weak voice than a dumb dog (Approach of P. Berthold Mayer, CMM)."(Man, 1947) The church must not be silent, but has a duty to "expressing opinion on current political human rights violations". (Woman, 1953) The church has to show a "clear public commitment (including the use of social media) to human rights". (Woman, 1963) This is all the more necessary as "the Church is not energetic enough when it comes to human rights. It no longer stands out from the speeches of politicians. But where should the social responsibility, the warmth of the hearts come from, if not from the Church?"(Woman, 1972)

The mission should have a number of characteristics.

to be consistent: "Consistent commitment to human rights". (Woman, 1964) - "As an important institution, the Church should take a stand on all social and political issues based on the Gospel and consistently stand up for human rights and the integrity of creation." (Woman, 1954)

uncompromised: "It would be important to have an uncompromising official and public demeanor against everything that would politically undermine human rights at the moment." (Man, 1970)

loud: "more) louder and clearer than before raise the voice against any human rights violation, destruction of nature, etc." (Man, 1949)

active locally: "The Church in Germany should also be more committed to human rights at home." (Woman, 1960)

• independent of traditional Christian parties: "If human rights are at stake, I expect a clearer edge and no consideration for an ÖVP clientele." (Man, 1970)

Groups

Respondents' statements identify groups that are particularly vulnerable to human rights violations. These include:

the indigenous population: "upholding human rights (of the indigenous people)". (NN)

People on the Philippine island of Mindanao: "In spite of a centuries-old culture of coexistence, there are areas of severe to extreme human rights problems (Mindanao, Philippines)". (Man, 1969)

Fringe groups: "Human rights also for 'fringe groups'" (Woman, 1949) "Option for marginalized, advocacy for the weak, preservation of human rights and creation, defense of human dignity" (Man, 1963); "Recognition of injustice, recognition of indivisible human rights, a clear advocate for the weak and marginalized. "(Man, 1986)

Women: "Human rights (equal rights for men and women)" (Man, 1939)

Asylum seekers: "The rights of asylum seekers are self-evident human rights" (Woman, 1960) - "The permanent violation of human rights. We set ourselves to determine who has the right to live in freedom and peace. We make the borders tight, live in abundance and wonder that not everyone wants to accept this condition - they flee and we block them and leave them alone in their misery.” (Woman, 1972) - "Public defense of human rights (Refugees)". (Man, 1942)

Unborn: "Precarious human rights, in particular at the beginning and end of life" (Man, 1939); "Specifically, trying to make abortion a human right and to call it marriage, which is not really a marriage." (Man, 1946)

Right-wing populism, democracy

A threat to human rights and thus to democracy is feared by the political "right". The Church must therefore be mindful of the "endangering of democracy and human rights by right-wing parties and governments (Woman, 1963). It must "remain vigilant when there is a shift in the political agenda and continue to defend human rights". (Woman, 1962) The Church is expected to "protect human rights and democracy" (Man, 1944), "to advocate for human rights, democracy and the formation of conscience" (Woman, 1959).

In the face of this threat, the church has a serious socio-political responsibility. One respondent demands political commitment from the Church: "commitment to democracy, human rights. Being Christian is Political!" (Man, 1942) More specifically, one respondent thinks that in the sociopolitical discourse, the church must "address the problems that directly concern people, politicians, ‘keep an eye on them’ and, if necessary, their mistakes, e.g. in violation of human rights, make it clear and condemn.” (Man, 1952) The Church has a duty to" a commitment to the rule of law and human rights ". (Man, 1949)

In Islam

The Church cannot be indifferent if religions violate human rights. One participant referred to Islam by observing a "tightrope walk between tolerance of other religions (especially Islam) and the defense of indispensable human rights, such as equality between men and women". (Woman, 1947) Clearly, one person demands: "I demand a self-confident position of the Catholic Church not only vis-à-vis the governments around the world when it comes to human rights, but above all against all religions that allow themselves to be used by those in power or even worse, under the guise of religion, pursue other goals, certainly not religious ones."(Man, 1944)

Projects –to encourage

Some respondents become concrete. They formulate projects: "Initiating, promoting and supporting human rights projects" (Man, 1967), "Encouraging those who are politically engaged and also taking a stand on human rights issues and violations of human dignity" (Man, 1947). "When fundamental principles of human life (human rights) are called into question, when the weakest of society are oppressed, the church shall not remain silent. Then among other activities, also called actionism –it should participate in and call for demonstrations, petitions, etc. The church must be on the side of the poor and not allow politicians to misuse people!" (Man, 1962)

Human rights also in the Church

The Catholic Church had initially in its history struggled with the idea of human rights. Religious freedom has been rejected as unacceptable. Maybe rethinking of human rights at the Second Vatican Council took place because of the concern about the freedom of for other religions in the post-Christian societies, but above all concern about the freedom of its owner religious communities, especially in atheistic cultures, living in the situation of the "real existing socialism", Leninism and Stalinism, which, in their critique of religion, referred to Karl Marx and his experiences of the "really existing religions".

Turning of the Catholic Church to human rights

The Roman Catholic Church, according to the church lawyer Adrian Loretan-Saladin from Switzerland, had turned to human rights at the Second Vatican Council. This development was started by Johannes XXIII. in his peace encyclical "Pacem in terris". (1963) According to the Council, "basic equality of all must receive increasingly greater recognition." (GS 29) And not only in society, but because of the fundamental equality of all due to the "rebirth in Jesus Christ", and also in the Church (LG 32, CIC can 208): "every type of discrimination, whether social or cultural, whether based on sex, race, color, social condition, language or religion, is to be overcome and eradicated as contrary to God's intent".(GS 29)

By converting to human rights, the Church has taken a step that the world, and more specifically the modern age, would not be able to avoid. Adrian Loretan-Saladin can rely on Jürgen Habermas. "Christianity was not just a precursor or catalyst for the normative self-understanding of modernity. The egalitarian universalism [of a Las Casas], which brought about the ideas of freedom and solidarity, [...]individual moral conscience, human rights and democracy, is directly an inheritance of the Jewish justice and the Christian love ethic. [...] There is no alternative today.¹⁰¹ "The conversion of the Church to human rights is therefore an awareness of its own legal tradition and its biblical roots.

No discrimination

Adrian Loretan-Saladin begins his concrete reflections on the human rights situation in the Catholic Church, referring to Apostle Paul. In the Letter to the Galatians, he mentions three discriminations that have been overcome based on the Gospel: between Jews and Greeks, slaves and free men, men and women (Gal. 3:28). Adrian Loretan-Saladin is no longer focued on the discriminating against Jews and Greeks, which was overcome in the apostolic council. Broadly, he shows how, centuries later, through the initiative of Bartolomé de las Casas, discrimination between slaves and free men, at least in the teaching of the Church, was ended. Socio-politically, it persisted in many, even modern, countries, which was exemlifiedby the martyrdom of Martin Luther King.

Before dealing with the issue of discrimination between women and men, Loretan-Saladin points to an inner-church discrimination, not mentioned by Paul. In the course of the Church history, an inequality between clerics and laity has developed. This has made the church a society of unequal people. On the other hand, the Council had declared the fundamental equality of all. But the reduction of inequality between clerics and laymen is by no means over, both linguistically and legally. The clericalism criticized by Pope Francis and many authors in this texts collection is an expression of the subordination of lay people because of the ordination of clerics. The inequality between lay people and clerics still deeply shapes the life of the Catholic Church. Anne Inman, who works at the EPS (Education for Parish Service) in London, states: "It cannot be stressed too highly that at every level of the Church’s governance married men and all women are subject to the authority of the ordained priest in every area of Church life”

In this context, Adrian Loretan-Saladin regrets that as a legal principle "All must be decided by all" in the time before Francis in many respects was not valid: As an example, he mentions the election of bishops which theologically is quite possible. Will Pope Francis also make progress in this regard?

Canon law should not be more important than human rights

The issue of human rights also affects the Church itself, according to several participants in the online study (NN, Man, 1955). The Church must "above all respect human rights" (Man, 1964), "recognize and live them". (Man, 1939) It was required to "introduce transparency and human rights." (Man, 1958) An "opening of the Church to all in the interests of human rights" (Man, 1948) is considered inevitable. For the "human rights are universal and they challenge the Church". (Man, 1943) An anonimous respondent demands the "validity of human rights within one's own institution." (NN) This also means that "canon law should not be more important than human rights." (Man, 1951) The Church's commitment to human rights is therefore "indivisible", it is always a commitment both in the world and in the Church: "to demand human dignity and human rights for all and, of course, to warrant them inside the Church." (Man, 1955)

Two people ask why the Church still has not agreed to sign the Declaration of Human Rights: "Why has not the Catholic Church signed the ‘Declaration of Human Rights’ to this day??" (Woman, 1946) - "Compliance with (and, of course, signing) of all human rights conventions."(NN)

Church should be a pioneer

In today's world, the Church has "to be a pioneer ... in the preservation of human rights." (Man, 1958) However, many words emphasize that the Church can only be credible in her service to the observance of human rights in the world if it respects the human rights in its own house: "But this is only credible and authentic if the local church has first cleaned on its own doorstep." (see above) / Diplomatic phrases are out of place here." (Man, 1950)

Two voices emphasize that this challenge to respect human rights in the Church cannot be separated from its core message: "The Church must first implement and live its own human rights, which are fundamentally the same as the Christian message. As long as this remains the case, I must always be very ashamed to express myself as a representative of this pre-modern institution."(Woman, 1956) Therefore, it is necessary "to defend human rights in any case (even in the Church) - they are the content of the message of Jesus." (Man, 1941)

In any case, the officially constituted Church "should no longer lag behind non-church movements in the question of human rights, but should again be a leader." (Man, 1942) Time is pressing, because in the world it needs an "urgent testimony: PRO human rights" (also in the official Church)." (Man, 1941)

Affected groups

However, the online study respondents are not just pleading for the universal implementation of human rights in the Church. They want the Church "to be open to human rights ‘concretely’ - recognition of the subjectivity of the person and the cultural processes that accompany human life." (Man, 1948) They also name concrete groups: single or multiple times.

Gender equality

The issue of gender equality is at the top of the survey respondents’ concerns. In the past, the relationship between sexes was not female-friendly: woman were disadvantaged and even discriminated in the society as a whole. The churches provided religious legitimacy for this discrimination and made it difficult to change it and to introduce equality. It is urgent task for the Church to thinks about religious legitimacy for gender equality. In the gender theology this has meanwhile been done by (feminist) theologians and also by theologians in broader areas. However, many respondents think that there is still a great need for the gender equality development in the everyday life of the Church: "Equal rights of men and women as a human right"(Woman, 1961) must be introduced in the Church.

Here are some relevant comments:

"Our Church really needs to clarify the women's issue because it talks about human rights but does not respect them in its own organization." (Man, 1961)

"The Church must also involve women on an equal footing and no longer deny them part of their human rights, otherwise the Church will lose its credibility." (Woman, 1955)

"Recognition of human rights with all consequences." (Equality between women and men, regardless of their sexual orientation)."(Woman, 1984)

"First of all, the Church must implement and live the human rights, which at the core are the same as the Christian message. As long as this remains unchanged, I must always be ashamed of expressing myself as a representative of this pre-modern institution."(Woman, 1956)

“Our church really needs to clarify the women's issue because it talks about human rights but does not respect them in its own organization." (Man, 1961)

"Theme: Women's Priesthood (see Human Rights)." (Woman, 1953)

"Equal rights for women and men. How else can the Church ever credibly stand up for human rights." (Man, 1935)

"Human rights must be fully recognized." (With equality of women)." (Man, 1943)

One respondent deepens this concern of inner-churchly gender equality as follows: "Human justice begins with justice towards one's own members. To the extent that justice remains unrealized, we Catholics and the credibility of the Catholic Church remain diminished. The full and unrestricted gender equality in the voluntary and clerical ministries of the Catholic Church is overdue. Any day on which this inequality persists in the ecclesial structure and lacks complete equality costs us Catholics credibility to be accepted as defenders of the universal human rights. The mere fact of admitting biological limits as theological argument already reduces our credibility and weakens the power of persuasion of the Catholic theology. Worse, this increases the number of former members who turn their back on the Catholic Church and reject the faith. This happens creeping, yet constantly: first shaking the head, then staying away and finally leaving and remain away from the Church for a long time."(Man, 1948)

Further groups

In addition to gender equality in the Church (including the entry of women into the ordinations), other aspects of the implementation of human rights in the Church are mentioned, as well as the "discriminatory" difference between clerics and laymen: "The Church itself should foster a fraternal relationship and respect to human rights.(Equal rights for men and women, abolition of forced celibacy, abolition of power(lessness) relations between clerics and laity)" (Woman, 1958)

Attention is drawn to disagreements in the sphere of the Church labor law: "You - and that applies v. a. for the Roman Catholic Church - should first of all realize human rights in its own sphere of influence. (Gender equality, no discrimination based on sexual orientation, workers' rights, ecclesiastical administrative jurisdiction, etc.) - as long as these issues do not change, everything else remains untrustworthy." (Man, 1957) Similarly, another respondent writes: "The questions of women's priesthood, an adequate labor law and a true Subsidiarity shall be asked. The first two aspects would finally make it possible for the Vatican to sign the Charter of Human Rights and not just accept it (as was already done in Pacem in Terris). Also recently submitted by Aleida Assmann and on an initiative of Helmut Schmidt among others - a constructive proposal to consider human duties next to human rights is something that academic theology and public discourse should take into consideration." (Man, 1989) - "First, the Church should recognize human rights. It should e.g. as an employer enjoy no special rights and should not arbitrarily decided, who may work in social or nursing professions and who may not! It should be: without exclusion of people with diverse sexual orientation, without condemning life concepts and moralizing of people in emotional distress! In other words, it should be back to the roots and should act from the point of view of people, not from a state, not from a number of gluttonous, tantalizing, old-fashioned old narrow-minded so-called dignitaries, but from us humans. Once the hierarchical arrogance has disappeared and we support and serve each other exclusively, then there can be talk of a "Jesus Church" and that would be the only legitimate form of the Church!"(Man, 1971)

Survey respondents require a wider space in terms of human rights in the Church and free choice of the way of life (by priests). "People, who feel called to serve in the Church, take seriously such issues as an open priesthood for ALL"(married, willing to marry men and women) – To demand human rights and not being able to implement them is not serious! Do not exclude people from taking part in the sacraments - who has the spiritual union with Christ…" (To seek a spiritual union with Christ is always recommended to the remarried!) It cannot be sacramentally denied!! / It is a Christian duty not to exclude people, but to help them lead a life of safety and dignity, no matter where they come from, what they believe in and what sexual orientation they have - as many Christians apparently do." It should be understood clarly. The clergy should be more committed to it!"(Woman, 1956) The Church should not forget about the human right of free choice of profession and free choice of the way of life: "She must respect human rights: free choice of career for women." (priestess / deaconat for women must be possible), free choice of the form of life."(Celibate / non-celibate choice for men." (Man, 1943)) "Furthermore, a convincing opening to the contemporary life, for example, the canonical prohibition of marriage for priests - considered only as men - is an act against human rights and the biblically justified equality of women." (Man, 1936) In concrete terms this means: "Abolition of celibacy, admission of women to the priesthood" (it can not be that 50% of the population is excluded from the priestly service and it is an affront to human rights)."(Woman, 1956)

"Only when the Church offers all 'homeland' can it fulfill its mission as the shepherdess of all. But it needs credibility again. Above all, the issues are standing on the way: the impossibility of women's ordination and compulsory celibacy. With these two things she contradicts the dignity of the people or the equality of the people in the sense of Paul (Gal 3, 28). They are in direct contradiction to human rights or to the theses of the Enlightenment. This irritates people today."(Woman, 1945)

There is a remarkable reference of one respondent to the fact that the Church must intervene and take actions in the cases, when its own members violate human rights. This comment was made by a person from the Philippines: "In the situation of crises, the Church must intervene and not hesitate, to threaten Catholics who break human rights, for instance in the Philippines or South America, with excommunication and to take further measures to turn their members to mercy." (Man, 1989)

The following statement written by a female respondent can be used as a summary and spiritual deepening of the theme “Church and Human Rights”: "In the spirit of the 'Universal Declaration of Human Rights': a dialogue with all people on the basis of equal human dignity and equal wisdom of all cultures, religions and nations! Christian existence should not be exclusive (extra ecclesiam nulla salus), even at the risk that we, like Jesus, became powerless and failed or even struggling for it ('My God, my God, why did you leave me?')” (Woman, 1967)

The church and the women (ordination)

One could say that the two first forms of discrimination, mentioned in the Galatian letter (the racist relations between Jews and Greeks and the feudal relations between slaves and free¹⁰²), seem to be overcome in the (Roman Catholic) Church: the third form of discrimination between women and men is not - so the basic message in many commentaries received in the survey. In this sense, they are directly related to the urgent desire of the Pope to work more decisively and effectively on this task. Specifically, it deals with the issues of women's participation in far-reaching decision-making and, in this context, the ordination of women.

The starting point for most of the reflections documented here is the position of Pope John Paul II that the Church has "no authority to ordain women", i.e. to admit women to the various stages of the Ordo. The Polish Pope referred primarily to the ordination of women. This has been vehemently demanded for decades by many women, but also by men, in the churches of the "North Atlantic Area" (Europe, North America). Without a positive clarification of the question of the ordination of women, the Church could not regain much of its credibility lost in this region of the world.

So it is not surprising that in the context of ProPopeFrancis manyauthors, both men and women, have dealt with this urgent problem for the Catholic Church, that has caused many of its members a lot of suffering. Extensive monographs or text passages of well-known female scientists were reseived, namely:

Margit Eckholt: "Seat of Wisdom" - opening up liberating and participatory spaces of the Church with Mary.

Anna Findl-Ludescher: Futile effort? Revolt against the de-feminization in the church.

Margaret Hebblethwaite: Church in UK and Paraguay.

Anne Inman: Signs of our Times.

Annemarie Pitzl, Sr .: Get involved in the creative spirit.

Gerda Schaffelhofer: Thrust reversal. Chance for the church in the 3rd millennium.

Helen Schüngel-Straumann: We share this dream.

SKF Board: Statement by the Swiss Catholic Women's Association.

Eva Jaeggi: Wishes to the Church from a Catholic-educated psychoanalyst.

A burning problem

"The so-called women question is not a marginal issue in today's debates, but the main problem, the litmus test, so to speak, on the basis of which all burning concerns and grievances in the church are assessed."¹⁰³ This is an alarming statement by the old master of Feminist theology Helen Schüngel-Straumann in her substantiated contribution. She criticizes the "exclusion of women from all authority positions and from having a voice in all relevant theological concerns, i.e. the obsession with manhood in the hierarchical, purely male structures of the Vatican." What women dream of in the Church is not mercy, but justice. She predicts: "Without gender equality in all areas, the Catholic Church will not only be totally untrustworthy, but a cult."

The Austrian theologian Anna Findl-Ludescher observes signs of a similar fatal development of the (Roman Catholic) Church with regard to the treatment of women. The opinion poll on the Youth Synod 2018 revealed a "de-feminization in the Church". This is not paired with a "re-maskulation". The male-dominated The church that is disproportionately attended by women is losing its women without gaining any men. Thoughtfully, Anna Findl-Ludescher states that "even for conservative young women, the equal rights of women in the Church seem to have increasingly become a matter of course." However, there is "still a segment of (young) women who do not want that".

Anne Inman from the “Education for Parish Service (EPS)” in London criticizes the "extreme form of patriarchy which governs the church at every level". This significantly worsens the future prospects of the Church: "At another level, that is to say, the institutional level, it has no credible message to inspire future generations in this most important challenge of our times until it includes women and married men in the structures of its governance."There is a kind of "misogyny"in the Church in the United Kingdom and in Wales. This can be seen on the basis of a "continuing subordination of women to men and their total exclusion from church governance".

This, according to Margaret Hebblethwaite, is devastating for the Church, because“society will no longer tolerate discrimination against women”.

Scholarly Findings in Feminist Theology

The following contributions on the women issue provide a solid overview of the current state of research in this timely field of theology of women.

Newer findings in biblical scholarship are based on the Old and New Testament. The way Jesus treated his disciples, the research of the first witness of the Resurrection Mary Magdalene, shows the important role played by women in the early Church.

A relapse back to "the patriarchal structures of the Jewish-Hellenistic culture" has been traced: "The woman was reduced to the obedient spouse and mother, was considered ritualistically unclean, expected to stay silent and subordinate." The spread of contempt of women and misogyny is documented. (Gerda Schaffelhofer)

It is reported how the Second Vatican Council came to a turning point: "As women today play an ever more active role in the whole life of society, it is of great importance that they take greater part in the various areas of the apostolate of the Church." (AA 9). "The Council, its view on the people of God, the equality of all baptized people, the belonging of all to a holy priesthood and the commissioning and empowerment of all to proclaim the divine message of salvation, gave many a reason to hope that now a new era in the Church has begun for the women as well", said the President of the Catholic Action of Austria. She says this, however, with sadness and pain. Because even on this issue, the Council has remained "restricted" (Helmut Krätzl¹⁰⁴).

Admission of women to ordination

The authors widely discusswomens’ access¹⁰⁵to the Ordo. This is happening in several stages. Sr. Annemarie Pitzl, a social education worker and member of the leadership team SOLWODI Germany) sees women as “gifted with the same spirit". She also refers to the role of Mary Magdalene. From this biblical experience, she looks to the way the Church serves the people today. She has discovered "possibilities" in the sacraments. Many women, often highly qualified theologians, hear about particularly stressful experiences in the pastoral care of people, especially in the care of the ill. Often such conversations have the quality of a good confession. Why should not women also be able to give absolution and thus relieve people - people who, because of their experiences, want nothing to do with the church anymore? And why should not lay people in the hospital pastoral care also be allowed to offer the sacrament of the Anointing of the Sick?"

Many female authors are not satisfied with allowing women to do sacramental work in the pastoral care they often carry out. They demand the general opening of the Ordo for women, not just a piece of cake, but the cake itself. Some see a first step in the access of women to the diaconate. This existed in the early days of the Church (Helen Schüngel-Straumann). Therefore, the "admission" of women to the diaconate "does not require a big step, because it would merely involve reviving something that was commonplace in the early Church or in the Eastern Church. The Commission set up by Pope Francis on the Diaconate of Women in the Early Church is a first step in this direction. Hopefully, results will be available soon and consequences will be drawn immediately."(Gerda Schaffelhofer)

The president of the Catholic Action of Austria certainly sees significant hurdles facing the ordination of women to priesthood. If it were up to John Paul II, this hurdle would remain forever insoluble. Only the future will show whether this "never ever"¹⁰⁶ will hold up. Gerda Schaffelhofer: "Whether being a man is really constitutive of priesthood is certainly to be discussed seriously in the Catholic Church, especially since in other Christian churches women are ordained priests and bishops. In the long term, the Church will have to have good arguments if it wants to defend the exclusion of women from priesthood as something that is written in stone."

Recently, however, women have begun to reverse the burden of proof. This is how it is formulated in the Osnabrück Theses of 2017, which is cited by several authors: "It is not the access of women to church services and ministries that requires justification, but their exclusion." (Thesis 3) "The discussion about whether God gave strict instructions on how and by whom God is to be witnessed through the ministry of the Church can and must remain open."(Thesis 4)

The authors also demand this because they consider the traditional arguments against the ordination of women unsustainable. Helen Schüngel-Straumann lists the three most important ones and notes that all these arguments pass "neither the Bible test nor the test of tradition".

"For centuries, it has been the tradition that women were not ordained to priests or bishops.

In calling the disciples to follow him, Jesus called only men, not women.

Because Jesus was a man, the priest, as the representative of Christ, could and should only be a man."

Margit Eckholt, Professor of Dogmatics at the University of Osnabrück (Germany), digs theologically deeper. The access of women to the Ordo is not just about the theology of the ministry, but about the theology of the Church. She notes that the development of the doctrine of the Church (ecclesiology) is a "polarized anthropology deeply rooted in cultural tradition ... obstructing this theologically indispensable process". But she finds valuable suggestions in the eighth chapter of Lumen gentium. There, "Mary is praised as a type of believing and as a type of communion of faith". Therefore, even before the differentiation of ministries and roles, the Mary-female belongs to the essence of the Church." Against this background, the question of the "representation of Christ" in the ordained ministries should be reconsidered. In other words, if the"initial Church" (Karl Rahner) inherits the male and the female, it is inadmissible to bind the ministries of the Church only to the masculine. For example, Margit Eckholt tries to use the title "Seat of Wisdom" to open up, through Mary, liberating and participatory spaces in the Church.

The ordination of women would enrich the Church's service to the world. "If one emphasizes the caring, empathic nature of women's life as it is done in Amoris Laetitia (pp. 124ff), then of course one cannot see why the Catholic Church has to rely completely on patriarchy on this issue. The function of the 'good shepherd' would be in good hands with women."(Eva Jaeggi) This kind of argumentation is considered questionable in gender research; because this way, the sexes are defined by typical characteristics that are suspected to be no more than changeable stereotypes. Specifically, why should not men be caring and empathic?

Do not be afraid of "gender"!

A valuable contribution to overcoming the unsustainable position of women in the Church is provided by Lucia Scherzberg with the title "Do not be afraid of 'gender'!". Taking a look at developments in modern and postmodern societies, she calls for more openness in the Church for the emerging plurality. Perception of gender difference and the pursuit for equality are among the achievements of the time. In this context, "gender" is a "category to recognize and analyze social inequality". The Church must therefore deal with the gender issue productively rather than defensively - which is also demanded by the board of the Catholic Swiss Women's Federation (SKF).

Historically, the Church, as Lucia Scherzberg admits, has had difficulty with such openness. Christianity is characterized by a "symbolic gender order". This concerns above all the idea of God as Father and of the Church as Mother. The "symbolic gender order of Christianity, however, is based on a patriarchal gender relationship", which is considered intolerable in today's societies and should be gradually overcome with the help of "gender mainstreaming".

In any case, as the American theologian Karin Heller emphasizes, "the solution to the women's question ... will not be based on Roman-sanctified anthropology. It must be based on the reality of the women themselves and not on Roman-clerical wishful thinking, which is based on the image of ancient deities and strangely clings to a 'divinely ordained' binary sex system."

In order to bring objectivity into the ecclesiastical gender disputes, which usually lead to short-sighted warnings against a "gender ideology" and its perceived collateral damage, Lucia Scherzberg patiently explains the common terminology: sex, sex category,¹⁰⁷ gender, gender fluidity.¹⁰⁸. Historical and sociological research asks how gender was constructed, lived, realized, and changed, as well as what constructs were promoted and enforced by the Church. Gender research therefore seeks to explore what is "given" and what is "invented".

According to Lucia Scherzberg, leading circles in the Catholic Church have been making accusations of "gender ideology". There are suspicions of social and cultural conspiracy "with the goal of abolishing traditional gender roles, the disappearance of the biological sex, the free choice of gender and the propagation of homosexuality." "Not only is the term ‘gender’ ... demonized, but also the principles of the so-called gender mainstreaming or gender equality"¹⁰⁹. The author criticizes how especially the leadership of the Catholic Church in Eastern Europe shows a "scary resistance to counseling and enlightenment," and that also Amoris laetitia bears traces of this campaign.

There are certainly "many theologians who would like to advise the Holy Father or his bishops on a competent approach to the gender-category". Instead, fundamentalist and right-wing populist¹¹⁰ pamphlets and slogans are considered Catholic. Karin Heller, professor of theology, Whitworth University, Spokane (USA) notes an "ideological stubbornness and intellectual ignorance among many Catholics and Catholic officials". She admits: "There are certainly gender theories based on approaches that must be considered very critically". But then she insists: "It’s mainly about social, economic and ecological justice, adding dignity to otherwiseinhumane living conditions, outrageous exploitation of women, men, children and races. That should make your heart beat faster, dear Pope Francis."

Lucia Scherzberg sees gender as an analytical category, not a threat to the Church of the 21st century, but a means to better understand reality and to make it more just: also the ecclesiastical reality. Therefore, there should be "no room in the Church for a 'language of fear' and for the need to exclude and close doors."

Clear criticism of the Pope on the women's question

The women's question is the only issue in which - in a well-meaningmanner - clear criticism of Pope Francis is voiced. Margaret Hebblethwaite regrets (in note form): "Pope Francis has said a little, but it is too little and too late. - But he has yet to make a single woman a cardinal. - He has allowed the culture of misogyny to continue in the Church: for example, the banning of the esteemed former Irish President, Mary Macaleese, from attending a women’s conference in the Vatican in February 2018, was especially shocking."The author seems to ascribe to the Pope's well-intentioned words on the women’s question, but what she misses is meaningful action.

She quotes a positive example from a speech by Pope Francis from the Plenary Assembly of the Pontifical Council for Inter-religious Dialogue, held on June 9th, 2017, only to add at the end: "Unfortunately, these are mere words, not actions." This is the excerpt from the Pope‘s commended speech:

“We see today, unfortunately, how the figure of woman, in as much as educator to universal fraternity, is obfuscated and often not recognized, because of the many evils that afflict this world and that, in particular, affect women in their dignity and in their role… Therefore, the growing presence of women in social, economic and political life at the local, national and international level, as well as ecclesial is a beneficial process. Women have full right to insert themselves actively in all realms, and their right is also affirmed and protected through legal instruments where they are revealed as necessary. It is about enlarging the spaces of a more incisive feminine presence.”

Margaret Hebblethwaite sums up her critique of the stagnation of the women's question, even under Pope Francis, as follows: “To find ways of showing, in every liturgical act, at least an awareness that current norms do not permit an equal voice to be heard from women, or an equal visibility to be given to them. To begin to include women on all church bodies, not as token women who have been chosen for being conservative, meek and unrebellious, but for their merits; and to establish a time scale for all church bodies to have a 50% representation of women. To acknowledge publicly and with penitence that the Church has repressed women throughout its history, and that it is so deeply steeped in this historical oppression that it is not yet in a condition to recognise what should be done to bring sexual justice into the Church.”

Anna Findl-Ludescher, who has critically described the departure of young women from the Church under the term "de-feminization", is looking for ways to "re-feminise". In addition to the use of comprehensible language, lively church services, and the release from celibacy, this includes above all the equal rights of women in the Church. "I see three different ways to emphasize this demand:

Making visible the actions of ecclesiastical officeholders.

Interpreting as a sign of the times and supporting associations and initiatives of theologically and pastorally active women.

Advocating for women's priesthood."

Helen Schüngel-Straumann points in the same direction: "Without the participation and involvement of women in all areas, there will be no future for the Catholic Church. It is not 5 to 12:00, but at least 10 past 12:00. There is not much time left until the last qualified and motivated women leave the Church and dedicate themselves to other major world problems."

Waltraud Suchanek, parish council chairperson of the parish of Salzburg-Morzg (Austria), does not hold back with harsh words. She sees an "incredible debt". It is time "for a great confession of the Catholic church leadership, that they have, for 2,000 years, denied access to priesthood to the women who felt a calling for it". Then she asks anxiously, "When will the great turn towards humanity take place in the Church?"

Christian Haidinger, a senior abbott from Altenburg (Austria, interprets the "refusal of new conditions of admission to the priesthood as a structural sin of the Church". But then he becomes confident when he thinks that the "admission of women to the consecration offices cannot be ignored for too long."

So maybe the women’s question could become a "turning point in the Pope Francis’ dream of the Church," Karin Heller asks impatiently and with confidence.

A way out of the shortage of priests

The greatest inner-church challenge of the Catholic Church (at least in modern cultures of Europe and North America), according to many authors, is, therefore, the question of women and, as a sub-theme, the ordination of women. Often, however, these issues appear in connection with the issue of priest shortage, which is very important in Europe and in other regions of the universal Church.

For example, Lea Ackermann, the founder of SOLWODI, notes that in the diocese of Trier, which she belongs to, there are currently 880 parishes with only 34 priests. Matthäus Karrer, the Auxiliary Bishop of the Diocese of Rottenburg-Stuttgart (Germany), points to s a similar situation. The consequence of a "shortage of priests" is that "parishes are closed or clustered" (Bernhard Prusak). These structural measures also change the very meaning of what a priest is. The existing priests then act as directors of their administrative district: this may be a solution in the short term, but in the long run, it will destroy the church as the 'institution of salvation'", writes Georg Siefer, a secular sociologist from Germany. Currently, "each newly ordained priest must replace about 7 departing confreres"; the ratio of supervisory relations (the "number of people" under the care of one priest) is around 1:25 000.

Studies have shown, however, that far more men (including women) feel called to the priesthood as those currently ordained (or can be ordained). This applies to deacons, lay theologians, but also lay volunteers. Manfred Belok, a pastoral theologian from Chur (Switzerland), suggests shifting the accent of the problem, also in a linguistic sense, by saying that there is no shortage of priests, but there is a negligent attitude to the issue.

The shortage of priests becomes even greater if their number is measured based on a qualitative standard in addition to the quantitative one. That is the approach of the Club Tygodnik Powszechny from Krakow (Poland). A team of authors of this renowned Polish weekly newspaper points out to a "shortage of priests open to human problems". As a team, they observe the "absence of priests speaking the language of the Gospel." Today, there is a need for a "priest who is able to properly perform his role in the fields of pastoral care and spiritual guidance." In order to perform this role, a priest needs "sufficient knowledge, experience and humility". Finally yet importantly, he has to be capable for "wise engagement in political and social matters and to have a sense of responsibility for the word". Nikolaus Knoepfer, too, wishes for priests who are not "managers, but true clerics, to be borne by the Spirit of the Lord." A "solid education of priests (in theology and pedagogy)" is indispensable (Paul Löwenthal, Belgium).

Two Slovak pastors, Július Marián Prachár and Karol Moravčík, also address the issue of quality of priests. They dream of a "church of serving priests". After the political change in Slovakia, the issue of formation of such priests was neglected: "One of the church's worst shortcomings since 1989 was the attempts to imitate the models of power among other social mistakes, such as striving for security by means success, recognition, convenience and possessions." This made younger priests more oriented on personal self-fulfillment, career, and power. They use all the stylistic devices that promise personal success, such as choosing clerical clothing in the style used before the council. However, today "a very different type of priest" is needed. In their analysis of the contemporary situation, the experienced pastors formulate concrete wishes: to improve the selection of candidates for the priesthood and to secure economic situation of the priests. In the longer term, it is not enough to focus on "the traditional expectations of priests". Namely, it is no longer enough for the priests to "read the masses properly and administer the sacraments".

Many see the connection between priesthood and celibacy as one of the main causes of the problem. It is therefore urgent to release celibacy for prospective priests (Jörg Dantscher / Theo Kellerer, Ursula Dopplinger). Ernst Bucher, em. Professor of Applied Solid State Physics at the University of Konstanz (Germany), recalls that bishops were also married in the first few centuries. Nikolaus Knoepfer reflects on the history of priests’ living situation in the Roman Catholic tradition with the following words: "The Catholic Church in communion with the Pope has known married priest since its beginnings ... It is possible that the time will come again, when the charism of marriage for priests in the Latin part of the Church will be rediscovered - (priest should) not be managers, but true spiritual leaders, borne by the Spirit of the Lord."

Therefore, an open dialogue is necessary to rethink the "age old traditions that are exclude people from taking this opportunity. Open debates about the role of women in the Church, the importance of married couples in the priestly vocation are also the issues that have to be discussed" (Gregor Lang-Wojtasik).

In the following texts, this dialogue has been started from various perspectives:

Some writers, in their plea for the opening of the priestly office for married (men), mean the life of the priests. The "lifelong forced celibacy" caused "a serious untruthfulness". This creates an "ambiguity and lack of truthfulness of the 'system' Catholic Church" (Alfons Huber).¹¹¹

Others emphasize the pastoral need which many parishes experience today (Herbert Denicolo). They drew attention to the disadvantages of the increasing tendency towards enlargement of pastoral areas through the consolidations of parishes, due to the shortage of priests. This causes burnout among priests (Olivier Ndjimbi-Tshiende). At the same time, the pastoral care provided by priests becomes more and more disconnected from people. This brings to the increasingly theo + logically questionable developments. Heribert Köck knows "communities in which the borderline to the Eucharistic celebration led by a consecrated priest becomes more and more blurred". It is suggested that, due to the shortage of priests, "sacraments (could be carried out by) voluntary parishioners". (Olivier Ndjimbi-Tshiende)

Konrad Baumgartner, the emeritus pastoral theologian of Regensburg (Germany), views the current approach to the shortage of priests as "unfortunate." Martin Gächter, emeritus Auxiliary Bishop in Basel-Solothurn (Switzerland), expects the consecration of "viri probati" (i.e. married catechists, who did not study academic theology) at the upcoming synod in the Amazon region in 2019. Karl Peböck advocates for new forms of the priesthood. At present, too rigid dogmatic standards and too little courage and flexibility of the authorities would paralyze the solution of the priests question. (Chairman of the SKF) There are "no theological reasons for celibacy for the performance of priestly duties". (Martin Winter)

It goes without saying that the ordination of "experienced men" ("viri probati") evokes more than just an inspiration from engaged women. Fritz Lobinger, Bishop Emeritus from North-Aliwal (South Africa), who (with Paul M. Zulehner and Peter Neuner) for years has spoken in various media in favor of the ordination of such experienced persons in communities¹¹², speaks not of "viri probati" but of "personae probatae".

Ecumenism

In addition to the "great ecumenism" with the Far Eastern religions and Islam, as well as with atheism, it is also necessary to engage in a "small", inner Christian ecumenism. Many authors are concerned about the development in this area.

John Paul II named ecumenism as a sign of the times when a torn apart humanity is called to protect peace, justice and unity. Christianity has an urgent need to act in defending peace, justice and unity. The fact that Christian churches are divided put doubts to the statement from the teaching of the Second Vatican about the Council as a "sacrament” (namely, that the Church is a reading aid and driving force for a comprehensive unity with God and humanity, including unity with the world).

Therefore, several authors call for a sharper review of ecumenism (Pablo Argárate, Othmar Förster, Leo Karrer, Ferenc Tomka). It needs a "new creed" (Carisch Reto), "the way of ecumenism must be accelerated" (Denicolò Herbert), a "further development of ecumenism" is needed (Manfred Neuenberger), "ecumenism must be promoted". (Josef Gelmi) Josef Gelmi, a Church historian, points out that Paul VI admitted that the split in the Church took place because of the fault of church authorities. It is urgently necessary to rethink the issue of a "reconciled diversity together". An "ecumenism with clear goals and concrete steps" (Christian Haidinger) is necessary.

Georg Siefer, a German sociologist, formulated soberly that ecumenism shall be based on the premise that one’s "own way of living and one’s own denomination is only one possibility among many possibilities to be a good person and - religiously speaking - to achieve salvation". He also observes that, "in fact, today, ecumenism is practiced especially on the marriage market". It is regrettable that "some incidents have led to stagnation".

Karin Heller establishes a close connection between ecumenism and the woman question. "The Catholic Church could learn from negative as well as positive results of Protestant research and pastoral experiences". One could see that, in the Catholic area, "an anthropological gap between the sexes ... has been biblically and theologically emphasized to protect men from women and to maintain the male supremacy".

While many authors deal with the topic of ecumenism only in the form of a subsection of their texts, Peter Neuner, an ecumenist and dogmatist from Munich, dedicated his whole contribution to this challenge. He begins his thoughts from the encounter in Lund. There, representatives of the Lutheran World Federation met with Pope Francis at the opening of the commemoration year "500 years of Reformation". During a liturgy, a woman-bishop stood together with the Pope. This historical event resulted with a joint statement.

Peter Neuner outlines the history of how, during the last five hundred years since the Reformation, the image of Luther has changed in the Protestant as well as in the Catholic area. In the Catholic area, since Joseph Lortz (1939), a positive benevolent understanding of Luther has come to the fore.

At the center of the discussion with the churches of the Reformation, there is still a heartfelt concern of Luther's justification of a "mode of existence in which man is founded in God so that he does not trust in his own achievement". This is "the point with which the faith and the Church stand and fall". In the middle is the "question for salvation, for eternal beatitude and for the right way".

Luther has accused the Catholic Church of having "betrayed the message of justification and thus the Gospel" with its "demand of good works, in the doctrine of the Mass and the ministry of the Church, especially the Papacy."

Neuner explains how an agreement was reached, starting with a very positive opinion of the Council of Trent up to the year 1999, the "Joint Declaration on the Doctrine of Justification". This was an important step for ecumenism. Nevertheless, many opportunities that opened for a community of churches remain unused. There are still disagreements about the meaning of the Scripture, understanding of the Church, teaching about the ministry of the Church, and understanding of the Eucharist and Eucharistic Community.

At the end of his contribution, Peter Neuner again draws attention to the meeting in Lund, which "opens the view towards a unified Christianity, which concrete form is still unclear". It is clear, however, that a central ecumenical task is the "search for models of unity that can be accepted by all." The guiding vision of an ecumenical church is based less on the image of a unity, but rather on the image of a community.

(Non-) Values

In this part of the analysis, the focus will be on today's culture. The question will be: Which values, but also non-values, and which "moods" shape the thinking and actions of the contemporary people. Values and non-values are like two poles. Following Francis, one could also formulate it as wounds (non-values) and remedies (values). The question is also explored to what extent the Gospel can be seen as a cure for our cultures.

FIGURE 3: Word cloud (Non-) values

In the following analysis, we do not assume that there are only dark things in society and only bright - in the (church) space of the Gospel, because the dark and the bright are always mixed together, as in the Church, as well as in a society. In the following pages, we present a rather abstract analysis. From the texts written by the survey respondents, we tracked down the dark and bright forces, as well as values and non-values. We begin with the unfairness.

Non-values

Our modern culture is shaded in many ways. One respondent complained about a "growing loss of value". (Man, 1949) But the shadows are often the other side of the outstanding strengths.

Another respondent, in his almost apocalyptic statement on the "signs of the times", mentions many of today's non-values: "The 'signs of the times’ in Europe or in the so-called Western hemisphere are an all-consuming financial capitalism, materialism, technocratism, a nihilistic liberalism (sovereignty of interpretation in the social discourse), hedonism and biologism (genetic engineering, reproduction technique, manipulation of nature). Consequences are environmental problems, growing social tensions, the loss of care (see also abortion and active euthanasia), religious and social disorientation, broken human relationships, mental problems, loneliness and an everything goes' attitude. We are facing an axial age between good and evil." (Man, 1967)

In the following pages, we will shed more light on some of the often-mentioned "non-values".

Materialism, consumerism

There are poor people also in our societies. A separate module shows that respondents drew much attention to this social group, despite the overwhelming majority lives in a historically unprecedented situation of wealth. The countries of Central Europe are among the richest countries in the world.

It is precisely this “economic wealth (and) an uncontrolled capitalism" (Man, 1969) that can boost materialism and an "overflowing "(Man, 1940) of consumerism that endangers the ecological system. There is an "extreme materialism, money becomes a god, economic dictatorship is threatening ". (NN) "Materialism and greed for money are deeply embedded in people's minds." (Man, 1945)

The causes of this precarious condition lie in the "system" and in people. Some comments are critical to the system: "The (Western) world is characterized by an all-encompassing materialism. Everything is about a short-term profit. The world is recklessly exploited at the expense of the environment, the future and the poor peoples. In some cases, religions are instrumentalized to enforce political interests" (Man, 1943) "The whole life is seen through the prism of a 'market logic'“. (Man, 1959)

Another respondent is critical of modern people. She complains about "the climate change and the non-change of consumerism in the industrialized countries, thoughtlessness and lack of will for a more modest lifestyle." (Woman, 1940) "Consumerism leads us to the end / Entertainment closes our eyes for the proximity to the abyss." ( Man, 1946) An anonymous participant follows Zygmund Baumann by saying: "Increasing materialism: consumption orientation (you tell me what you consume, and I tell you who you are), denial of ownership / striving to possess, profit as a goal." (NN)

Material wealth can be associated with emotional poverty, "dissatisfaction and frustration". The diagnose is self-alienation. One respondent broadens the spectrum on non-values and lists many darker aspects of today's culture: "Neo-liberalism, climate change, global hunger, wars, refugees, 'alienation' from oneself, from one another, from the cycle of nature, from the meaning of life. Even in this good country with a solid democratic constitution, it is difficult to escape the constraints of financial capitalism, corporations, markets and financial speculation in order to establish a more solidary society and a more ecological, solidary economy. Consumption and lack of meaning are probably caused by the lack of 'faith', or whatever the name is." (Woman, 1967) In the midst of wealth, there is a mental poverty. “The state solves social tasks. Catholic and Protestant communities often catch the people, who fall out of the ‘net’. However, there is a great inner emptiness, because materialism cannot satisfy the hunger for meaning." (Woman, 1967) We live in "a world characterized by materialism, consumption and exploitation as well as spiritual impoverishment ". (Woman, 1953)

Indifference

Wealth can satisfy, make you comfortable. It can form a protective wall around one‘s own ego. A solidary view on others can be blinding. A sad "indifference" (Woman, 1937) is coming.

Could it be that even the lamentable materialism and consumerism, when it is oversaturated, tips over? One person approaches this suspicion with the words: "We humans seek spiritual support. The Church would have the opportunity by spreading the Good News to fulfill this desire for spirituality. We want to be taught that, behind all the contemporary materialism, there is something larger that is worth looking at and to be enlightened." (Woman, 1971)

Me first

The great achievements of modern European history include the high degrees of freedom. The human rights - freedom of expression, press freedom and freedom of religion - prove and protect this freedom. Everyone has a choice of shaping one's own life. The possibilities of choosing are enormous. You can choose anything, but you cannot avoid choosing. According to Peter L. Berger, a "compulsion to heresy" is: You can choose anything, except not willing to choose.

These achieved degrees of freedom open up the development of individuals as individuals. Individuality is considered to be a high value. It is a strength of our culture. This strength can also turn into a weakness. Individuality mutates into individualism. Instead of developing a free-spirited self, self-centeredness, selfishness (124 times), narcissism, and recklessness grow. The rich culture becomes a culture of isolation: "Increasing materialism and individualism alienate people from each other. The solidarity between individuals decreases, according to the motto: me first." (Woman, 1949) There is an "enormous field of tension between a consumer-oriented materialism in connection with de-solidarization”. (Man, 1967)

In the climate of individualism, social connections become weak. This leads to a "decay of the family" (Woman, 1957) and to "loneliness, isolation of people from each other. Of course, the children, who only experience this kind of society, cannot behave otherwise later in their lives". (Woman, 1958)

This worldliness

A respondent points out to an aspect of the "unrestrained materialism", namely that it "increasingly pushes aside the questions of transcendence". The isolation in ‘this worldliness’ is spreading. A contemporary person does not long for the hereafter, but for the here and now. This modern development turns Karl Marx upside down.

Materialism acquires philosophical dimensions that characterize not the scientific discourse, but rather the everyday feeling and attitudes of many people. "Increasing indifference or growing rejection of religious issues and religious life. Little reflected but growing materialism or physicalism. Atheism becomes a social 'matter of course'. The 'I' is seen only as a brain function, no longer as a soul. Embarrassing ignorance of fundamental facts and contents about Christianity; widespread orientation on consumption, success is measured only in monetary value; the undeniable humanity no longer appeals to the commandment of charity." (Man, 1947)

In short, the modern world got many good things, but the faith is lost. It suffocates in the consumerism and materialism of our rich countries. "Materialism, consumption and individualism as a substitute for religion. / Spreading atheism, there is hardly an antenna for the religious." (Man, 1954) Or maybe the other way round? Materialism as a result of the inner disorientation: as one respondent comments: "For even materialism does not fall from the sky, but for me is a sign of compensation or mental disorientation." (NN)

Values

The survey participants are interested in "value(s)". This word appears in their texts 350 times. Churches, entrusted to bring the Gospel to people, can contribute towards bringing these values into the culture. Values are the outcome of the basic belief of God's blessing on us in His mercy. God seeks union with us. This is what His "incarnation" stands for. God-blessed become god-like, which means: to free oneself from fears and to be trusted and loving. To put it in spiritual terms, "values" are the basic attitude of those who are God-like.

These basic attitudes find their way into the culture, in which people, who are connected to God, participate in shaping the culture. This has been happening in Europe for centuries and has brought to existence what today we call the "Christian Occident". This culture owes much to the Christian faith, "e.g. the Enlightenment, solidarity as the basic attitude of social functioning, peace imperative, personal growth before God" (Man, 1954). However, over the time, the Gospel origin of these values has been forgotten. Some people consider such "values" to be "secular". A great fruit of Christian history - the human rights - is an example of these values. Perhaps, there is a form of Christianity in European culture, that is no longer recognizable as such – i.e. a Christianity in an "atheistic form".

Of course, many respondents have doubts as to whether this Christian groundwater of culture, that has been gradually sinking, is really losing its nourishing power. On the other hand, there are many respondents, whose attitude is more demanding. They demand that "values" shall be preserved or gain new strength: for the country, for the benefit of the people and also for the nature, the environment or the surrounding, which we all share.

The texts on this topic are numerous, almost uncountable. We try in the following pages to delineate and reflect on a few major "value fields". These will include:

The development of a modern, "enlightened" lifestyle, committed shared coexistence;

The trio of the European Values: Freedom-Justice-Truth;

The return of a home in a concrete sens: Home, Bond, Integration, Cohesion;

A trio of values that are important not only for believers: Faith, Hope and Love.

The topic of "Peace" is discussed in the chapter on “Global challenges”, ”Justice” – in the chapter on "Economy and Poverty", the concern of "Preservation of Creation" - in the Ecology chapter.

FIGURE 4: Wordcloud Values

Enlightenment, dialogue and discourse, opening and openness

Enlightenment

"Our Church has missed the Enlightenment, and it should make up for it, to regain its credibility in this day and age, especially for the youth." (Woman, 1942) This is not an easy task because, in the culture, the "Enlightenment" "fully enforced and even accepted extreme forms: subjectivity, plurality, extreme consumerism, self-optimization with glorification of this-worldly life. Thus, the Church has the problem to find people interested in its message. / Situation of the Church and its teaching (as a sender): In the eyes of many observers, the teaching of the Church seems complex, inconsistent and no longer up-to-date. It takes many mental changes to understand the Church’s message, let alone believe in it." (Man, 1951)

What is needed, therefore, is an "adaptation of the formulation of the contents of faith to the achievements of the Enlightenment and science" (Man, 1955). On the other hand, there are tragic resistances in the Church: "Scientifically based education is a thorn in the Church’s eyes; from the Church perspective, a childlike fear of God would be much better, because then people would accept everything what is said to them, without any contradiction, but with a 'voluntary' self-censorship." (Man, 1947) Such Enlightenment "does not replace religion“ (Woman, 1940), because the faith opens up a greater perspective for the people of our time. One respondent wishes "an explanation of how the still existing faith can experience a renewal, arouse the curiosity, bring the findings of theology closer to the people. We are in the 21st century and not in the 18th century." (Man, 1939) Religious and theological education play an important role in this development. It is important to "reconcile Enlightenment and spirituality". (Man, 1970)

Terefore, a critical "reconciliation with the Enlightenment is indispensable: Democracy is an important part of European (Western) culture and history." (Man, 1974) There is no alternative for the Church, because "since the Enlightenment, people no longer let themselves to be persuaded of any nonsense with which the Church has tried to make them docile, to convince them of their guilt, to humiliate them, and to keep them small. Since the Second Industrial Revolution (at the latest), increasing financial independence has allowed people to seek fulfillment outside of the regulation of the Church without fear of reprisals or social ostracism." (Man, 1980) This also concerns specific issues, such as the position of women in the Church. The position of women in the Church stands "in direct contradiction to human rights or to the theses of the Enlightenment. This irritates people today. Believers and unbelievers alike." (Women, 1946) At the same time, however, one respondent wishes from the Church to have a clear position with regard to and „a detailed explanation of gender ideology". (Woman, 1954)

Dialogue and discourse

Dialogue and discourse are regarded as achievements of the Enlightenment. The Church must contribute to and cultivate the development of open discussions, including discussions within the Church. "The Church should be capable of dialogue and discourse, incl. in its internal structure, and, at the same time, it should stay in connection with the achievements of the Enlightenment - a liberal discourse, committed to truth and truthfulness. It should preserve its true Catholic roots through the ages, i.e. to contribute socially, scientifically and culturally to overcoming the binary codes of black -white, friend - enemy, etc." (Man, 1968).

Openness and opening

Such a dialogue requires openness and openning. These may have undesirable effects: such as the "denial of one's own Christian customs and values ​​in favor of the so-called tolerance and openness to other religions and currents". (Woman, 1963) The demand for more openness can be identified as the "perennial theme ‚Tradition and Modernity‘: there are two opposing tendencies among German Christians: the adherence to fixed rules and old forms, on the one hand, and search for new forms of expression and more openness, on the other hand.“ (Woman, 1978)

In any case, openness is not viewed as an invitation to betray one's own positions. The Church also has much to give to the world. Therefore, there should also be "talks about science" in which "ethical issues in the context of scientific progress" wuld be discussed (Man, 1948).

Openness is also inevitable for the Church: "The theological inquiries of today's people are still being answered (in sermons, religious instruction, catechesis on various life situations...) with answers from the catechism of the old school, only topics such as hell and purgatory are omitted or downplayed (or brought out as a moral mace). As a trained theologian and religious teacher, I see a strong need for a modern critical work in almost all areas of theology, not just "in the high tower" of the universities / theological research, where today the fears of "faith guards" are still present, and the attempts to openly formulate questions and answers – at least in writing – receive negative opinions from the church superiors. Bible-critical thinking, historical approach to church history and knowledge of religious history are kept away from Christians, so that the spiritual opening that already exists, does not bring the 'good churchgoers' into distress. Then, those people who are 'not-brave' remain far away from churches, which is, for me, unfortunately, and, for others, perhaps, thank God." (Woman, 1967)

Many contributions make suggestions for the development of a culture of open dialogue. This includes respect ("openness is necessary in approaching other cultures and religions, and mutual respect and attention to each other are necessary in dealing with cultural differences" (Woman, 1977)). It also includes tolerance (Man, 1961). „Tolerance to people of other faiths, attentive listening to problems of marginalized people" (Woman, NN)), equal "eye level" approach (also inside the Church) (Woman, 1965). "Skills for empathy and understanding of the living situation of people next to you” (Woman, 1953) are necessary. One has to go, to look and to listen: "To be open-minded, to really look and listen to everything that does not necessarily fit into the traditional image." (Woman, 1961) A quick judgment is not productive: "In this area, I would like more opennnes (from the Church). Every person who, at least, is searching has a potential for the faith. Tjat would be better than a quick judjement, is listening." (NN)

Such openness is unseparable from diversity. "Openness to diversity: in the Church, everyone who loves Jesus must find a place in it" (Man, 1935). Diversity does not contradict unity, but reveals its richness: "to be more a listening than a teaching Church; Opening to a conciliar Church that offers unity in diversity so that it does not degenerate into an elite sect" (Man, 1967). In concrete terms, opening and openness can challenge the Church: "Dealing with a completely changed, liberal society, which the Church must confront not with old rules and dogmas, but with understanding and openness. New ways of living in relation to family, gender, religion / faith or profession require a new approach. It is not modern men, who should turn to the Church, but the Church should turn to men. Only a Church that accepts a person as he or she is will remain a true institution in society." (Man, 1995)

The willingness for such an appreciative dialogue presupposes strong spiritual qualities, which one survey participant listed as the following: "Perhaps, first of all, courage to be imperfect is needed; perhaps, we must also return to modesty, simplicity and clarity of the Gospel, seek salvation in the footsteps of the Savior, and live the mercy of God." (NN)

One respondent expresses hope for Pope Francis’ new culture of openness. "Through openness, the image of the Church became greatly improved." (Man, 1967)

Freedom - Justice - Truth

Europe's cultural and political history is marked by a tough struggle for freedom and justice, achieved on the basis of "truth".

Freedom

Freedoms - individual and social – have been achieved through many revolutions. The last two were the French Revolution of 1789 and the Velvet Revolution of 1989. "As far as we know, it has never been so in the history of humanity, that so many people would live in such good and friendly life conditions as it is today; without material needs and by having great freedoms and ability to deternined ones own life." (Man, 1948)

Catholic Church learns freedom

The Catholic Church, however, in its recent history, has great reservations with regard to the modern freedoms. They were solemnly rejected in the ominous syllabus errorum of 1864 by Pope Pius IX. The verdict of religious freedom should also be mentioned here. This rejection of modern freedom also shaped the inner-church life. "The freedom of an individual has been simply ignored." (Man, 144)

This rejection of freedom of religion and conscience was replaced in 1965, at the Second Vatican Council, with the right to personally choose and confess one‘s religion. One respondent noted: “ I find the increased freedom in the Church to be invigorating and very positive”. (NN) The Council not only drews attention to the "recognition of ‘freedom’ of secular society" but rather, teaches from the power of its own tradition.¹¹³ "The Gospel can only be accepted in freedom. Yes, to the plurality of ways to God. Yes, to the possible detours." (Man, 1957) This has been taught by the Council - but even if this doctrine has already penetrated into the daily life and activities of the Church, some people still write with concern: "Important values​, such as freedom and equality, are often not implemented in the Church." (Man, 1975) "Because, out of timidity and resistance, many suggestions of the Second Vatican Council have not been implemented far enough – there has been a clear continuous development and should be a new Synod – the Church should go forward more courageously and put the concept of ‘freedom’ more firmly in the center of self-image, especially for the youth." (Man, 1961)

Commitment to the freedom of religion corresponds to a new appreciation of the freedom of conscience, which does not find a joyful reception in the Church - neither by its leaders, nor among the church people: "Think sharply and act so that you can be responsible before God. / This freedom is at the core of Christianity, which, unfortunately, remains too often unimplemented in real life, with this freedom even dirty business can be done. This pronciple must not be embedded into a ‘universally valid and assured’ project." (NN) Freedom of conscience is demanded by many respondents: "People want to decide on their own about their own lives, they do not want to rely on the Church orders, for example, with regard to the use of contraception.“ (Man, 1939)

Freedom risk and flight of liberty

In the contemporary societies, however, freedom is viewd in a "neoliberal" perspective. There are economic reasons for deregulating economic life as far as possible. This logic has also shapes people's understanding of freedom. Freedom is lonely and risky in the face of growing challenges.¹¹⁴ There is widespread "fear of the freedom of possibilities". (NN)

However, a risk of freedom leads not so much to the relief through free-formed institutions, norms and authorities, but rather to a paradoxical fear of responsibility (fear of attachments, connections, bonds), on the one hand, and the handing over of responsibility to persons, who promise to relieve the burden of freedom and provide security. One respondent notes in this regard: "The high degree of freedom of the contemporary man also increases the fear of any attachment. This is true for the Church, family and society alike. One wants to consume and not engage." (NN) It is considered a sign of the time that, in spite of growing freedoms, there is an increasing number of people who want to get rid of the burden of freedom: "People become more and more unfree, although there is a great freedom. One has to submit oneself to many 'practical constraints' in order to remain a functioning cog in our performance society. If you do not participate, you quickly end up in a so-called fringe group." (NN) The issue of freedom polarizes modern societies: "In my country, society is deeply divided between those who seek authority and power for the state and those who value freedom and liberal democracy." (Man, 1978) There is "the need for security and, at the same time, strong freedom." (Man, 1982) Freedom or security is the fiercely contested alternative: "There are many people who want more freedom and many other people want more guidelines, which tell them where to go' (for instance, the right-wing parties became stronger)." (NN)

In order to make people freedom-literate, freedom education is required. One respondent notes to the question of the signs of the times: "Plurality and democracy, which necessarily includes freedom in combination with education. / For the Church, this implies an increased focus on the conscience of the individual and also the possibility of living the faith as a way of life and not just as obedient, paying, well-behaved and guided sheep." (Woman, 1959)

To be free in Christ

With regard to the renewed struggle for freedom in societies, a respondent emphasizes that "faith must remind us that we are freed by Christ to freedom." (Man, 1943) One respondent reminds that there are inner non-freedoms, which are similar to "enslavements". Therefore, it is the task of the Church: "To proclaim and testify the Gospel and not to shed this source, but to believe firmly and to hope that God will see the enslavements of men and will lead us to freedom, and that He is indeed doing this. The Church must be able to do so, trusting in the God who has pledged His trust once and for all." (Man, 1948) This bridges the arc from the rejection of freedom to the encouragement to freedom through the Church: "The Church must make it clear to people that it has arrived in 2018 because, historically, the Church / the faith have been often understood as the suppression of one's own freedom. / It must be clear communicated that the belief in Jesus is free." (Woman, 1979)

Justice

Several persons mentioned "freedom and justice" (Woman, 1997, 1989, Man, 1941) as connected with each other. It Some people use the notion of freedom in the context of self-centeredness, and some - in the context of responsibility. "People seek personal freedom, but often confuse it with strong egotism. In many cases, there is also a lack of responsibility, understood as the ability to respond to one's own questions and to the questions of other people." (Man, 1946)

Balance of Freedom and Justice

During the European history, attempts have been made to establish a balance between the "liberals" and the "socialists" (in different variations). A coexistence of the two was established as a principle in the Catholic Social Doctrine. One respondent refers to this inextricable coexistence with the following words: "The hunger for freedom (freedom of expression ...) worldwide in many countries / On the one hand, the growing barriers against migrants, refugees, otherness and, at the same time, growing awareness of justice (equal chances) and fairness for all." (Man, 1963) Another respondent seconded: "A sign of the times is the rapid clear identification of injustices - which still remain - to a high degree: social, biological, religious differences often lead to unequal conditions of people in societies and, subsequently, to injustice. The signs of the times are also the impatience and the vehemence with which a solution of perceived injustices is expected after their quick revealing." (Man, 1948)

Solidarity

If the term ‚justice‘ (as well as ‚freedom‘ or ‚truth‘) is concerned with something that is sacred to us, which we care about, the word solidarity expresses an attitude or, rather, readiness to act. Solidarity is, so to speak, the "operationalized" justice. A person, oriented on solidarity, does justice.¹¹⁵

As a sign of the times

According to one respondent, there is a "great yearning and search for meaning, for solidarity: to 'bear one another's burden." (Woman, 1952) The "responsibility for the poor, we must share and worry about the weak, solidarity". (Woman, 1977) Solidarity comes up with "communion, compassion" (NN).

Desolidarization: me first

In most cases, respondents mention "solidarity" meaning to express their desires and wishes or in response to the fact of a strong decline of solidarity, which is one of the most important values for a Christian or in a "Christian" culture. "Desolidarization - solidarity is needed, socially and globally." (NN)

The lack of solidarity is mentioned in many complains, at the level of a person as well as at the level of society: the "A welfare state as an 'organized solidarity' is under increasing pressure. / Growing gap between rich and poor / Precarisation of the social middle class ". (Man, 1962) Respondents complain about a "lack of justice, too little common good and too little solidarity!" (Man, 1947) There is "egoism instead of solidarity". (Man, NN) The "civic engagement" is sacrificed to "hedonism and selfishness" (Woman, 1958). "Solidarity and public spirit have a hard time to fight against egoism and isolation." (Woman, 1947) "The solidarity between social strata decreases according to the motto: ‚me first‘." (Woman, 1949) The result is "injustice, the loss of solidarity and loss of respect for people and nature". (Woman, 1937)

Solidarity is damaged by "a political situation that divides people, there is a division between those who are trying to 'save their own skins' and those who are arguing for solidarity with fringe groups; this division becomes noticeably more tangible." (Woman, 1971) Desolidarization from above finds a prepared ground. Because "the average of the population seems ... to be overwhelmed to take responsibility of their own lives. Solidarity decreases, people are becoming more isolated." (Woman, 1966)

This development shrinks the "spread" of solidarity. Not only the "solidarity within the country decreases, but also solidarity with the people in the so-called 3rd world". (NN) This leads to a "declining willingness to solidarity, indifference, a garden-gnome mentality". (Woman, 1967) "There are many single people; loneliness and isolation". (Woman, 1971) A point of concern for one respondent is "the lack of solidarity in society and the isolation into a few small milieus." He asks: "What are the cross-social factors in society? How can the neoliberal isolation (each and every one is responsible for oneself) be reshaped into a culture of solidarity?" (Man, 1971)

One respondent has been thinking about this development in detail. He observes that solidarity is decreasing in the midst of increasing wealth. Sometimes the observations about the "dwindling solidarity for fellow human beings” and the “hatred of people in need" (Man, 1949) are mentioned in one breath. This is a historic regression: the "dismantling of solidarity in society“ and „disappearance of values (are) threatening… a threat of a 'new Middle Ages' , a war of everybody against everybody" (Man, 1964)

Through a word play, one can go into the depth of the analysis: there is not only a solidarity for those in need (the poor), but also the need for (or poverty of) solidarity. A need for meaning, security, compassion and solidarity, and of course a need for education and economic resources." (Man, 1958)

Backgrounds

Many respondents are researching the causes of this untypical desolidarization in European history. These are generally located in people’s feelings, but also in social conditions. In general, one participant notes: "Society is drifting further apart, people feel marginalized and detached. A stranger is too often perceived as a threat ('refugees', for example). Solidarity seems to fall from the track." (Man, 1975)

The following factors of the desolidarization, which many respondents complain about, are mentioned:

Solidarity is dwindling due to "too much consumerism / hedonism". (Man, 1949)

Social networks connect people virtually. However, "selfishness, loss of solidarity and empathy, isolation and life in 'closed worlds' are spreading due to the spread of electronic "social" networks that allow a person to have contact with one's own sphere and avoid contact with everything that does not correspond to his or her own worldview and interests ". (Woman, 1962) This leads to a "sinking of the mass society into an unconscious 'mental stupor', triggered by the new ('social') media. As a result, solidarity, compassion and sympathy are lost." (Man, 1960)

As it was already mentioned, respondents see a link between economics and solidarity in a culture. "Individualization and the neo-liberal mainstream rob many people's sense of community and solidarity." (Man, 1950)

Presumably, as a result of the "new complexity"¹¹⁶, there is a "retreat into 'private happiness' and an increasing decline in solidarity at national and international levels, it leads towards a dwindling understanding of basic human rights; respect for the dignity of a person also disappears! "(Man, 1937) Another respondents is upset about the "egocentricity - caused by the fear of strangers, envy and lack of solidarity / Populist slogans in politics, which in turn fuel envy and fear / Dismantling of social benefits and associated decrease in social attitudes ". (Woman, 1957)

One survey participant pointed out to several of the above-mentioned aspects: "There has to be a constant fight against poverty in the EU states, where children are the most affected. Then the world will also become more peaceful in the future, especially when the egoisms will be overcome. Worst of all, I find the 'ideals' of neo-liberalism, which in the end propagates that one does not need the state, since markets regulates everything anyway. Ultimately, however, this means nothing but the enforcement of a naked egoism, or even better, the enforcement of an economic law of fist. This also means that the solidarity of people towards each other and the beliefs (in good and in God) are left behind." (Man, 1944) The growth of neo-liberal capitalism and the growth of selfishness are often connected to each other. “The capitalist ideology and its main profiteers are trying to fuel everyone against everyone in order to prevent the possible solidarity, opposed to their selfishness. The situation with the refugees is used to oppose the losers of the system in the host country against the refugees. It will lead to a further hardening of the situation and a further decrease of the empathy. The Church will find it increasingly difficult to promote selflessness and solidarity. / In about 10 years, the Church will have a hard time keeping up its charitable status, as the main beneficiaries of capitalism will oppose to charitable projects that help people overcome their desperate hopelessness. (Man, 1969) In short: "The problems caused by capitalism are growing. Solidarity disappears. The world is getting colder” (Woman, 1946)

The currently dominant form of neoliberal economics contributes to the desolidarization. Moreover, political forces exacerbate this development. A "shift to the right, combined with the decreasing international solidarity" was mentioned. (Man, 1971) In general, "decreasing social solidarity, narrow-mindedness and marginalization in response to right-wing politics stir fears (‘one would not have enough’, ‘one would have to share with others’)". (Woman, 1977) "The populist policies that aim at 'lower instincts' of people and at their sense of defensiveness and undermine values, such as solidarity, to make these values obsolete" (Woman, 1957) One respondent identifies a problem of "susceptibility to 'envy debates‘, scapegoat rhetoric." (Woman, 1957)

Even Europe, designed as a project of peace and solidarity, is suffering from the lack of solidarity. "Currently, I experience the increasing radicalization in Europe as the greatest threat; this demands our greatest attention and our greatest commitment: The so-called European community, unfortunately, revealed itself as a kind of package without content: solidarity with each other and with the refugees from other parts of the world is, unfortunately, hard to be seen. Instead, more and more individuals, social groups and political leaders withdraw from the human principles in favor of the populist attitudes. The nationalist tones are getting louder, and sometimes it seems as if we are back to a gradual transition to fascism – as it was at the end of the Weimar Republic." (Man, 1969)

Finally yet importantly, the disappearance of the belief in God is mentioned as a cause of increasing desolidarization in our culture. "Despite economic prosperity and booming economy, there is little willingness to solidarity (= financial support of poorer neighbors). Prosperity and solidarity go hand in hand with the decline of a belief in God." (Man, 1958)

One respondent made a kind of summary of various factors of desolidarization. There are "The loss of empathy and solidarity in several ways (among themselves, towards all strangers); Consumption as a distraction from the questions of one's own humanity and society; Striving especially for one's own advantages and power; Disorientation as a consequence of all these aspects; Focus on performance (goal power, recognition, success); New realms of economic success (with scarce resources) replacing the position of the former social nobility and ruthlessly defy their interests (irrelevant to others and society), irresponsibility of an individual and those who are in power, especially political authorities, leadership; The winners privatize, the losers socialize, loss of "Christian Values"; even within the Church, the power orientation is stronger than the orientation on Jesus: all these as a result of brainstorming, without any attempt at structuring or making things in order" (Man, 1966).

Solidarity with...

The texts also contain a list of persons and groups who are seen as "victims" of desolidarization and for whom solidarity is necessary.

The focus is on the coming generations (Man, 1947) and on the "progressive destruction of all livelihoods for future generations, climate change, etc." (Man, 1979);

Then, there is the need for international, intercontinental, even global solidarity: "in a globalized world" (NN), "with Asia and Africa" (Man, 1942). Attention is drawn to the "growing difference between rich and poor in practically all the regions of the world, increasing nationalism, the loss of solidarity with the poor and those seeking help, especially the refugees, and relativization of human rights in many European countries, including Austria". (Man, 1964)

Europe is particularly challenged: "The relative security of us, Europeans against natural and political disasters calls for solidarity with people who are in trouble or in need elsewhere (or even as a result of the exhaustion caused by us, Europeans). If necessary, we need to restrict ourselves." (Man, 1948) This is one of the "challenges for Europe: solidarity despite diversity - protecting human rights and democracy - opposing neo-liberalism and the debt crisis - respecting the free movement of persons and dealing with migration - fighting poverty and youth unemployment" (Man, 1944)

Then, the desire for (more) solidarity is mentioned in the fields of diverse poverty, with people who are made poor and kept poor: the "poor" (Woman, 1967), "the sick and those whom no one else hears" (Man, 1961), the "marginalized" (Woman, 1967), the "people who do not live in prosperity" (Man, 1961), the "needy" (Man, 1934), the "marginalized" (Man, 1951), the "less privileged," which are overlooked, "since everyone only sees themselves" (Man, 1979), the people, who are "left behind", we must oppose to the "increasing thinking about usefulness" (Man, 1945); have solidarity with the "socially disadvantaged" (Woman, 1961), the "weakest in our country" (Woman, 1974), and with "workers" (NN).

Inner church tasks

The desolidarization and the high demand for solidarity in a family, on the national, European and world level challenge the Christian churches. At the heart of their message is God's love for the world, which should be made tangible by us humans in His name. The cry of the poor that God hears is also heard in the Church. A truly Christian Church cannot be indifferent to the decline of solidarity in our culture. Thus, the Christian churches have many tasks to accomplish in the situation of increasing solidarity. The survey respondents indicate various tasks for the Church:

"The Church (not least the hierarchical official Church) should open itself radically to the basic messages of the Gospel of Jesus Christ, strive to maximize the transparency of internal church affairs at all levels, and provide convincing testimony of Jesus' commandment of love, which, essentially, is a commandment of solidarity, develop a rational policy, oriented on mercy and on the minimization of all kinds of hatred among people, which has to prove its value through concrete attention to individuals (because, the works of mercy have nothing to do with social law or with a paid-for welfare industry)." (Man, 1971)

Appearance against injustice - raise the word

Respondents expect the Christian churches not to be quiet and idle as society becomes increasingly de-solidarized and in danger of losing a human face. They should "put themselves at the forefront of solidarity". (Man, 1961) The "Church can take the role of the mediator of social solidarity". (Mann, 1966) It can be "a social voice that calls for solidarity and commitment to others without overlooking the solidarity that already exists; solidarity should be practiced internationality and interculturality; live and act from a basic human experience, without preaching or moralizing". (Man, 1949)

The duty of churches is "to call the world community to solidarity. For more social justice and equality. Against any kind of exclusion or discrimination." (Man, 1950) The Church "should be a servant and show solidarity with the small ones, the weak and the poor.“ (Woman, 1958) This commits the Church to "political influence" (Woman, 1960). The task of churches is similar to that of the Old Testament Prophets: "to oppose the increasing splitting between the poor and the rich, the lost solidarity, the turbo-capitalism. / In a world of the rich today, the advice and prophecy of the Old Testament are missing. / How can the Church make its message close to the poor and marginalized. Today, the Church is the Church of the middle classes." (Man, 1951) There is a need for "a firm commitment to solidarity; to show alternatives, to call for resistance to injustice; to create networks against poverty, initiatives to protect the environment." (Woman, 1961)

In a positive way, this means that churches should "explain to people that solidarity and togetherness are very important values in our society, as well as promote mindfulness and cautiousness, f.i. with nature". (Woman, 1971)

This prophetic ministry could be a delicate task for the Church in a situation, in which it places itself against a policy of desolidarization when this policy is practiced (for election reasons) by parties that, in their programs, committed themselves to the "Christian" ideals. One respondent wrote: “Solidarity and charity as a central virtue in contrast to parties that define Christianity primarily in a conservative sense. / Emphasis on the dignity of every human being." (Woman, 1967) and another respondent adds: "To be firm and to practice Christian solidarity against the political and social mainstream, without interfering into the day-to-day political issues." (Man, 1946)

Moreover, Christian churches should „distance themselves from simple answers, which are usually racist or nationalistic. (They should) strengthen people in their quest for solidarity and search for solutions." (Man, 1958)

Solidarity with refugees

A group, often mentioned as most suffering from the solidarity decline, is the refugees. Respondents write, that it is necessary to have more "solidarity with the suffering people - refugees, some people dear to do what the politics and the ‘society‘ do not do, they look away - and these people act (!) Not only negative denunciations, but positive signs to show how one could act." (Woman, 1958) The churches should be "with refugees. Integration assistance is necessary, which is better provided by charitable institutions" (Man, 1948) To be "with refugees, the poor, the marginalized / (The problem is) individualism to the extent of egocentricity and / or selfishness (to the point of exploitation / Exploitation of the environment and fellow human beings ...)" (Woman, 1963) By looking at this challenge, a question can be raised "How to do it this way that the human family would grow together despite nationalisms of all kinds and forms , how the local population could learn to preserve its identity as well as to live a culture of welcoming the others." (Man, 1954) "Migration challenges the Church and the state - this issue requires solidarity and not just words of concern and hatred." (Man, 1958)

Currently, more and more parties are coming to power in Europe and are trying to restrict the asylum laws and to "deter" those seeking protection with their asylum policy. Some countries of the European Union have been more open than others, which avoid accepting the refugees, especially from Muslim countries.

In this context, respondents demand not only “solidarity with the refugees worldwide, but also committed actions, not intimidated by the governments". (Woman, 1958) They also, quite reasonably, "demand solidarity with the asylum seekers; that the integration of those, who receive a positive asylum decision, would be easy - out of self-interest also, because Austria needs a birth rate of 1.4 per woman-immigrant". (Man, 1940)

Churches should also promote a "stronger commitment to Europe, European solidarity, more engagement in the refugee issue". (Man, 1937)

It is, of course, insufficient to turn only to the governments. Some feel compelled, because of power interests, to orient their political actions on the fears of the people. Therefore, anyone who hopes for a solidary policy in a democracy must also face the problem of fears of the people (this problem might be reasonable or politically generated as well as caused by the media). Two respondents mention this issue: "The most obvious is the change in thinking regarding the refugee question: fears are increasing, solidarity is decreasing. The attitude to the people living on social margins is increasingly less friendly, and more fearful. In some social groups, the issue of solidarity, the question of alternative way of living and search for a good life and central, these groups are not close to the Church at the first glance, but they could be important connections of the Church to the society." (Man, 1966) It was therefore necessary "to respond to fears decisively and constructively, and to provide the society with good examples of solidarity". (Man, 1950)

Not infrequently, people who campaign for refugees are “perceived with a an irony" (Heinz Fischer). They are scolded as do-gooders. The word of the year "welcome culture" has meanwhile degenerated into a massive reproach. One respondent expects from churches not only to "struggle for the dignity of each individual and solidarity among people", but, at the same time, to "protect the fighters of solidarity and charity. Physically, materially but above all spiritually - against burnout, hostility and discouragement". (Man, 1969)

Strengthen the inner-church solidarity

The expected courageous, even prophetic position of the Church against the creeping desolidarization, injustice and inhumanity is credible only if "solidarity and mercy ... are lived without any ifs and buts". (NN) The demand of solidarity means that the churches should "stand up for values ​​that serve life" (Woman, 1945) - that they would exemplify, "how the local community is thinking and show (worldwide) solidarity". (Man, 1954) Churches should practice "caritas" in the original sense of the word – i.e. practical help and solidarity." (Woman, 1971) Therefore, „solidarity is needed not only in society, but also among ‚church people‘! And, as a church, we have to show solidarity with the many disadvantaged people." (Woman, 1947) Solidarity of this kind can be facilitated in the formation of priests. One survey participant, for example, wishes to "strengthen solidarity and be more open to social issues in priests education". (Woman, 1945)

A church with internal solidary can offer "spaces to experience Christian life and Christian solidarity" (Man, 1970), "spaces to experience togetherness and solidarity" (Woman, 1960). The Catholic Women's Movement of Austria can proudly say in this regard: "We understand the World Day of Prayer for women with its enormous spread in Germany, with its international and ecumenical orientation and solidarity as a sign of the times." (Woman, 1961) "The issue of 'solidarity' must be more concrete (Man, 1954). This can also be experienced within the church as an attitude against the "lack of solidarity among the employees; Structures of cooperation are missing ". (Woman, 1984)

Poor church with poor people

The Church, according to the advice of the survey respondents, shall become a "poor church together with the poor". In other words, "instead of representing solidarity with the weak and repressed, (the Church should engage into) a mission for refugees, argumentation and action". (Woman, 1951) "Helping the weak, living solidarity, not just preaching, ubi caritas practicing unconditionally without any reservation." (Woman, 1949)

A "poor church with the poor" does not serve the poor with a condescending attitude, but involves them in shaping its own service. One respondent wishes: "Solidarity and subsidiarity in the Church, strengthen its structures; greater involvement of the marginalized, the neglected and the poor in the decision-making process of the Church; the Church must become poorer and more powerless to be free for its mission of serving to people." (Man, 1966)

Concrete proposals are being made on how to practice solidarity, especially for the well-to-do churches: "The Church still has a lot of money. It should take a leading position and make a visible contribution to humanity in the world. Many monasteries are almost empty. There is enough room there to give living space to refugees – with the warmth in the heart. I really do not see that solidarity in our church. It is talked about, pointed out, but no visible action. What message has Jesus left to us? To go to the people on the edge of society. I do not know how much money the Vatican really has, but do you really need such a state in Rome? Could not you open some structures and save money? The Church is not energetic enough when it comes to human rights. Its position is no longer different from that of political speeches. But where should the social, the warmth of the heart come from, if not from the Church. The Pope is someone who keeps drawing attention to it, but there are so many pastors around the world, all of whom would have to represent this message of the Pope, not just in their words but in their deeds. Only when people act with their hearts, something will change. And Jesus has given us the message of love - why is it so hard for the Church to act? Money, possessions, power should not be so much in focus - there is this beautiful Gospel in which it says, we should live like the birds in the sky, etc. do not worry, the Heavenly Father will take care of us - maybe the world would change if the Church would stop worrying about money, possessions and power. I hope that the Church will take a clear stand in the media and show when things are getting out of hand - now in Austria, for example, there is an announcement to send the refugees to mass quarters. Here an outcry should take place and we should try by all means, that it will not happen." (Woman, 1972)

The churches, when they act with attention and care to people, can be a "shining example of solidarity". (Man, 1976) There is a clear wish that wealthy churches would stand out by practicing solidarity. "The church here in our region and in Germany is supposed to practice solidarity with the poor and the needy. It is a 'rich' church. It should visibly abstain from consumption mentality." (Woman, 1965) "It must go to the borders and peripheries of our society with more resources, break out of the walls of security and make solidarity visible." (Man, 1967) People expect from the churches: "abolition of all worldly possessions and wealth of monasteries, monastic orders and the universal Church, a life of self-imposed poverty and solidarity, the joy of Francis of Assisi ... a pilgrim church on the way together with people". (Man, 1960) The wealth of the Church should be shared. Therefore: "more solidarity with the poor countries by sharing the possessions. In addition, it is expected that churches would point out to the injustice in such cases, for instance, when, in poor countries, bishops do not follow the poverty ideal of Jesus. No cooperation and fight against corruption!" (Woman, 1952)

A variation of practiced solidarity is the solidarity with the whole creation, the environment, the nature. This is reflected in detail elsewhere. Only one quote: "Responsibility for the creation, against exploitation of the planet, solidarity instead of profit, cosmopolitanism instead of narcissism, joy instead of fear." (Man, 1957)

If the Church becomes more solidary, it becomes at the same time more Jesus-like. "Radical reflection on the Jesus message of solidarity and diakonia" (Man, 1943) is the way forward. "The Church should remember that Jesus proclaimed the Kingdom of God. Despite its political and economic powerlessness, it should call upon its believers and all people of goodwill to create a climate of charity and solidarity and combat hatred and envy". (Man, 1943)

One respondent takes a more detailed and differentiated position: "Sub ratione societatis: the Church should oppose itself to the culture of cold-heartedness and lovelessness, the non-culture of hatred and exclusion, the erosion of social cohesion, the thinking of human beings as goods (the motto: the human being should serve the interests of capital and not vice versa, according to the Gospel, the capital should serve people). Publicity: The Church can only overcome its glaring credibility crisis by radically opening its ears to the basic messages of the Gospel of Jesus Christ, through transparency in internal church affairs at all levels, and through a convincing testimony to Jesus' basic commandment of love, essentially a commandment of solidarity the rational policy of disempowerment and mercy, which has to prove its worthiness in the concrete attention to the individual (because, the works of mercy have nothing to do with social law or with a paid-for welfare industry). "(Man, 1971)

Some people also see a connection between the celebration of the Eucharist and solidarity. First, as one respondent notes, the "Eucharist is an unifying bond of the whole city community and of all generations and milieus. The Eucharist offers the opportunity to bring people together, to live in a common meal. Is the community fall apart after the Mass, how can solidarity and community be practiced? Occasionally, the celebration of the Eucharist should also motivate its participants and encourage them to discuss Bible texts during the service. Biblical reflection should not be outsourced dutifully in Bible circles, but should give impulses and meaning to the community and society." (Man, 1992) However, the celebration of the Eucharist does not just form a community of those who embrace the body of Christ. She shapes these also on foot washing. One respondent sees "solidarity as a service of foot washing." (Woman, 1934) This makes the "liturgy as a celebration of everyday solidarity by following Jesus". (Man, 1946)

Si vis pacem, para iustitiam!

The world and the people yearn for peace. Peace, on the other hand, does not come with weapons, but only with justice. The principle of the Romans "Si vis pacem, para bellum" (if you want peace, prepare for war) has long since mutated into the principle: Si vis pacem, para iustitiam". You have to create peace without weapons, and with justice to people and to creation. In turn, justice in democracies calls for a majority in the population to choose a solidarity-based policy that strengthens national and international justice. Those who want peace must stand up against the increasing desolidarization of the populations. Solidarization must be present it or included into the program of peace-loving social forces.

Respondents are of different opinions as to whether this is absolutely necessary. Because this is not an easy task. There is "the need for a revived understanding of solidarity" (Man, 1961). The Church must "convey emotion: feeling of belonging, solidarity, living together and celebrating together!" (NN)

Here are two confident voices: "Our youth has a great sense of solidarity, openness and tolerance as well as spirituality. This is what we need to use." (Man, 9161) "Love and Christian solidarity are the only sustainable basis of human coexistence." (Man, 1943)

Other respondents have written with a shudder of pessimism on whether a revival of solidarity (Man, 1961) can take place: "Whether the teaching of Christian values (solidarity, charity, care for the disadvantaged and marginalized) continues to succeed If the foundation of the Christian faith ‚breaks away‘, I dare to doubt.“ (Man, 1964) One respondent is much more pessimistic. Her diagnosis of the current development is: "With open eyes in the abyss. Little solidarity, resignation, hopelessness. "(Woman, 1966)

The Church can do this by using certain trick of forming a kind of "‘eschatological solidarity‘ that does not aim at clinging, having and securing things - but making it as a principle to engage in mutual support and assistance. If the word 'End' appears. But the end is death, and there is no death with our Lord Jesus Christ. New beginnings are constantly being created by the Holy Spirit, whom we must appeal to and pray to in a special way today." (Man, 1937)

The confidence of one respondent is based on the work of Pope Francis. It "brings with itself good, forward-looking impulses: justice, solidarity with the simple, sick, poor man; synodal structures, and questions that he asks about families, adolescents, etc." (Man, 1970)

Truth

In 1989, Václav Havel¹¹⁷ wrote his political bestseller "Trying to live in the truth". One of the characteristics of communism is the lie. Meanwhile, in much of the world, communism is a history. Nevertheless, the lie has not disappeared in social life. It has received another false name: "alternative truth". There is a talk of fake news. The old question that Pilate asked at the Jesus process has been given a new meaning: "What is truth?"

"It has never being before in the human history that so many opportunities would exist to cover up, hide, disfigure, compromise, reveal, and compromise the truth... to reveal, look, perceive more closely ... / If anyone at all, without any truth ideology ... in any possible way could guarantee to a person and to practice openness, freedom and human dignity, these were the followers of Jesus ... " (NN) – These are the words written by a person who did not indicate his/her name. Creation of hidden news produced "new threats to peace, security, and freedom through electronic innovation (cyber warfare, and the like)." (Woman, 1960) These is a "threat to democracy, freedom, individuality, interpersonal relationships, and rights through the new possibilities of the digital world, which make people 'transparent' and monitorable (secretly or with their uninformed consent)“. (Man, 1970) Facing the "power of information (social networks, fake news)," respondents asks: "How is truth handled? Who filters this great amount of information (Google, etc.?)" (Man, 1957) One respondent writes with suspicion: "The personal freedom is massively endangered by a totalitarianism of the global economy in terms of control of all information flows." (Man, 1960) This results with a "distortion of the truth (fake news)"; there are "voters who deny education and they are proud of it". (Man, 1974) "The opinion of the majority does not necessarily represent the truth, or what is really in it now." (Man, 1957)

The need for truth in the world

Some statements dig deeper. They reveal a connection between truth and democracy. One respondent argues philosophically: "Since Kant, the connection between truth and democracy has been revealed. This argument makes sense only if fit is expressed by a rational person. If the 'rule-free discourse' shows that a large part of the debating party refuses to acknowledge the argument presented, not only does it lose its value, but that truth (a conviction x), which validity should be underpinned with its help, loses its plausibility. If the value of all the other arguments brought against it sinks (more and more), the former claim to truth (conviction x) can no longer reasonably be maintained." Thoughtfully, this person looks at the Church's dealings with the truth and asks: " What does this mean for the constitution of the Church, which knows a rule-free discourse and a free choice only in the conclave, but beyond that, it knows, at each level, only a monarchical constitution of almost absolutist character? Unfortunately, it does not mean anything for the Church because it does not recognize this sign of the times." (Man, 1964)

Truth and the Church

Not all are church-skeptical about truth. One respondent sees an "unrest in a culture that does not accept externally given institutional truths, but no longer knows any shepherds who help finding a way to the one great truth of the coming to God." (Man, 1970) Several respondents discuss the question about the Church's dealings with the Truth and its ministry of claiming the "Truth" in the society.“

Here are the first pieces of advice: "The Church should understand and present the Truth of the Good News in the light of evolution and recent scientific knowledge." (Man, 1934) - The Church should be capable of dialogue and open discourse inside the Church, and, at the same time, should be committed to the achievements of the Enlightenment of the freedom, the truth and truthfulness." (Man, 1956)

In the church culture, the distinction between the sinner and sin has proved its worthiness. While the sin must be condemned, the sinner should not be condemned. This distinction facilitates "the recognition of truth and hypocrisy, of good and evil." (Woman, 1941) Therefore, one should "cultivate the readiness to forgive within the Church and, at the same time, not deny the truth of evil, but emphasize it". (Man, 1968)

Without "truth," it is not possible to do the prophetic service to the world for the benefit of the weaker, victims of multiple injustices. ‚Prophetic‘ means "clearly telling the truth where developments go wrong and where injustice takes place". (Woman, 1958) Often this requires a "consistent advocacy of the truth / consistent commitment to the preservation of creation / consistent advocacy of human dignity in every respect". (Man, 1957)

Such a prophetic commitment to "the truth" can be better understood if the "truth" is concerned less with insights, sentences and phrases and with the inner-church, inner-religious or interdisciplinary conflicts around these insights, sentences and phrases, but more with a "personal process" of doing the truth", an advocacy for the weak – in other words, with the truth of love and solidarity. This biblical understanding of the unwavering "truth of God" as "the responsiveness of God" is holistic, and, like love, cannot be rationalized. The grasping of the action, of the event is bound to the language, and this in turn to the respective culture and philosophy of life. In this regard, one respondent agrees when she writes, "Truth is always a child of the times. Even the supposed truth possessed by parts of the Church is a child of its time." (Woman, 1971) This is not about the truth that exists, but about the truth that is "captured ". This explains the statement of a respondent who writes, "Yet I have never been convinced that Jesus is the way, the truth, and the life, and that this world needs them very much to survive." (Woman, 1952) At the same time those who say: "The Church must understand itself as a companion on the way, not as possessor of truth." (Man, 1958) In grasping the truth, it makes sense "to HEAR people, GETTING TO KNOW their lives, in DIALOGUE with everyone looking for the truth and the life. / Be ready to question and give up something that you have loved - in favor of new values. / Allow other views and understandings of the Church. "(Man, 1945) The Church can then" understand itself as a companion on the way, not as the owner of the truth. " (Man, 1958)

Certainly, a fundamentalist understanding of truth is not appropriate to the understanding of truth which the great book religions feel obliged to convey. One respondent expresses himself against a fundamentalist understanding with the following words: "Less insist on the ‚dictated by God‘ truth; Whoever manages to believe it may believe it, but no one must do so, and no one is a 'less good Christian', if he or she can hardly believe in the truth 'that would come directly from God', whom we cannot know, if there should be one; Allowing, recognizing, incorporating scientific knowledge from brain research, physics, other scientific directions, philosophy, etc. Then, this could be an exciting, constructive, productive faith." (Woman, 1967) There is little space for a "truth triumphalism" and for an "overbearing claim to truth". (NN, 1947)

If the revealed truth of God is understood as the manifestation of a loving God, then truth is bound not only to the knowledge through reason, but to the loving heart. Some respondents said: "courage to the truth" (Woman, 1977), "Proclaim the full truth and practice it". (Woman, 1980)

Some participants draw practical conclusions from these considerations. "When we are asked, we are kept giving clear answers. We do not need to be afraid to speak the truth. We should not allow any other truth to be imposed on us." (Man, 1946) We should "pose questions "; to pass on the "divine rumor", to show courage, without condemning others or feeling as the guardian of the truth." (Man, 1964)

Referring to Eugen Drewermann, a survey participant emphasizes the inseparable connection between truth and love. "Only love is able to connect the earth to heaven, the spirit to the body, the soul to the flesh, the sensuality, as it is said, to the morality, the truth of the heart to the wisdom of the spirit." [Eugen Drewermann The Gospel of Mark 718f.], Love is truer than all powers on earth. It binds people inseparably together and unites them for eternity. It is capable of discovering already in earthly life the existence of another human being as the mirror of infinity, as the image of eternal beauty, as the witness of an eternal vocation." (Man, 1949)

The meditative building blocks that we found in the texts with the keyword ‚truth‘, are, certainly, "full of contradictions. The truth does not necessarily presuppose an absence of contradictions. Sometimes the greater truth is found within the contradiction. That is the divine wisdom (divine dichotomy)" (NN)

Faith-Hope-Love

"Faith, love and hope underlie moments of life that open the horizon of meaning to the kingdom of God ".

(Woman, 1991)

"So now faith, hope, and love abide, these three; but the greatest of these is love" (Corinthians 13:13) - these three inseparable divine virtues were named by several survey participants¹¹⁸ as the most important orientations in life as well as representing the horizon of meaning of the modern world: "It seems important to me to put more emphasis on the spreading and strengthening of faith, in connection with hope and love" (Woman, 1947), "To be a child of God and to grow in faith, hope and love and to experience reconciliation". (Woman, 1981)

These three virtues (abilities, competences) also give the strength to live as Christians in the present time, "to face the zeitgeist, faith, hope, love, the world urgently needs this now ". (NN)

Faith, love and hope were also mentioned as a spiritual orientation for the Church, for individual people and the church communities: "The Church should stand out through faith, hope and love, not through pomp, administration and boring liturgy" (Man, 1946), it should "give people faith, love and hope". (Woman, 1947) An alternative culture could develop: "Faith, hope, love instead of fear, narrow-mindedness, thinking in terms of vested interests, enemy images". (Man, 1952) The image of the Church changes when these three virtues are placed in the center of church life: "Church doctrine should not only be defined by theological scholarly correctness, but it should instead be permeated by the Gifts of the Holy Spirit: faith, hope, love / charity. The pastoral aspect should continue to come to the fore ". (Man, 1966)

Faith as a challenge of our time

Secularization and Islam are challenging Christianity in the West.¹¹⁹ Religious traditions are no longer self-evident, the traditional function of religion as the bearer of cultural identity is no longer obvious: "People are not ready to accept everything that the Church says" (NN). The Christian faith goes hand in hand with questions, doubts, reflections and discussions. This "heretical imperative", according to sociologist Peter L. Berger, is an answer to what he sees in modern society as a "hunger for salvation and for transcendence".¹²⁰ "The Christian faith is eroding," writes a participant, "but the feeling of belonging to the Christian cultural tradition is still strong" (Woman, NN), there is "a great search, longing, hunger for meaning, for God, for someone you can lean on, trust and entrust yourself to"(Woman, NN).

Acknowledging "Christ in the present", a participant defines the central challenge of our time with this key phrase: "How the Christian faith can renew itself" (NN). Others agree and call for strengthening, renewing, and thus for the transmitting of the Christian faith in varied formulations: "The Christian faith must be reformulated ... Also, many traditions have become empty. We need new forms."(Man, 1962) - "In Europe, the Christian faith should be given more prominence. Because people in need are mostly Islamic believers and hardly have any means of engaging with Christianity" (Man, 1946). - "The transmission of faith and hope for a reawakening in the next generation is a challenge." (Man, 1964) However, doubts remain: "In our profit-driven society, the question arises: What does the Christian faith offer me? It’s not easy to answer that". (NN)

We appeal to faith ...

"We appeal to faith: as experience rather than empty doctrine, as trust rather than knowledge, as a practice instead of a habit, as amateurs rather than professionals, as followers of Christ instead of as church-goers... " (Man, NN). We believe in "God the Almighty, Creator of heaven and earth," and the Church as a means of organizing the work of faith and its cultivation" (NN), " Jesus Christ as the Son of God with whom we as human beings can maintain a relationship and who urges us to carry his love into the world" (Woman, 1964), "God, who is greater, more all-encompassing than I" (Woman, 1965).

The participants' statements about their faith are diverse: "I believe in God" (Woman, 1953 ...), "Father, Son, and Holy Spirit" (Man, 1972), "the Risen Lord" (Man, 1956), " Jesus Christ as the center of our life; this is the core" (Man, 1951), "God = love, ... a life after death" (Woman, 1966), "a ‘human-friendly’ God" (Woman, 1962), "Jesus Christ , the Son of God and Savior of the World" (Man, 1953), "resurrection" (NN), "the Holy Spirit of God" (Woman, 1969) ... "Creation and Creator-God, to whom we are committed ..." (Man, 1944, 1952), "Jesus and his past doctrine of love and mercy, in the sense of his / our 'Father' (maternal / paternal Creator-God)!" (Man, 1945)

The texts are full of little confessions of faith. And in many variations: About belief “in the power of prayer" (Woman, 1938), "in love" (Woman, NN), "in God = love" (Woman, 1963), “in the community" (Man, 1990), "in NATURE ... the divine IN US" (Woman, 1967), "in the future". (Man, 1965)

Belief in the Church as a heaven on earth

The belief in a divine mystery is not equal to the "belief in the Church". Nevertheless, the Church is present in the texts dealing with “faith”. Dreams and wishes are formulated. It would be "a piece of heaven on earth" if the Church "could (try to), by means of a contemporary interpretation of the Good News, make the human life credible, convincing and joyful and direct towards the creation of a peaceful and compassionate, as well as environmentally friendly society" (Woman, 1959), "use their resources and their influence to promote an environment-friendly and heaven-befitting lifestyle and live an exemplary life" (Woman, 1958) and become “a kind of large 'monastery' in the middle of the world, which shows people the ways of keeping heaven open above them and how to find their path following Jesus" (Man, 1938).

An open, spirited, living Church is compared to the cross: "The Church is the cross! The vertical and the horizontal have a point of intersection, the heart, which is lost it when it looks and acts in one direction only" (Woman, 1957).

Trust in the Holy Spirit

The word "spirit" is mentioned more than 150 times in the survey. In many statements, participants associate the belief in the Holy Spirit with new activities, movements, and initiatives in the Church, often in opposition to the discarded structures, conservative moral promises, "rules, ancient customs, or other barriers" (Man, 1973). Often they formulate their statement as an imperative and end it with exclamation points: "Structural changes. Changes in the mind. New, wide, open image of God. ‘Do not be afraid!’ Do not worry!" (Woman, 1958) "There should be more people - among bishops, congregations, priests - daring to experiment, in short: more confidence in the Holy Spirit!!" (Woman, 1944) "New spirituality. To let the mind work, not to constrain it through adherence to ready-made paths". (Man, 1961)

Respondents believe that the "Church should rely more on the guidance of the Holy Spirit" (Woman, 1963), that "the Holy Spirit will show the way" (Woman, 1952), and they demand "confidence in the Spirit of God" (Woman, 1960, Man, 1943). This requires "independence and courage in trusting in God's Spirit even among the bishops, without forcing their ways on the believers". (Woman, 1951) With Pope Francis, many identify the work of the Spirit very locally: "The Spirit is in the churches, the baptized and the confirmed in the churches are in His power: do not be afraid! It remains and will be, Jesus tells us." (Man, 1934)

The life of the Church should also become more "spiritual". It should "fill rituals with life and God's Spirit" (Woman, 1963) and believe that people can "recognize the signs of God's Spirit" (Woman, 1953) – everywhere, "in foreign cultures and religions and in everything what exists" (Man, 1941). It is reminiscent of the Old Testament: "We need a new heart with the Holy Spirit, otherwise we are dead" (Man, 1949) and "more emphasis on the Holy Spirit, not only during Pentecost" (Man, 1943). This could lead "to learning to live in the 'joy of the Holy Spirit'. And: to go the way of seeking God together. to be attentive, to see, - to HEAR what exactly is said to me and to us. - Do not worry too much about structures, but stay lively". (Woman, 1950)

The work of the Spirit must spread to all spheres of church life. Example: priest education: "The education of priests in the seminary is for the most part very conservative. There must be a new spirit, the Pentecost Spirit. New start". (Man, 1927) Or In the Annunciation, where it is important to "awaken or strengthen the joy of the Gospel, rather than make it a moral proclamation. Let the individual charisma work, promote, acknowledge, without wanting to capture the mind" (Woman, 1951).

"A man like Pope Francis," writes one participant, is "a favorite of the Holy Spirit" (Man, 1944) and we are to respect "suggestions from Pope Francis as those from the Holy Spirit" (Man, 1946).

Messages of hope

Hope is when people look towards the future. What are their hopes? What gives them courage to live?

Hope with a view towards eternity

"Our hope is unlimited and points beyond this earthly life" (Man, NN), it is "a hope that is not limited to the fulfillment of this life's desires, but points towards eternity" (Man, NN), "Hope for God's Grace" (Woman, 1952), "Hope ... from the belief in death and resurrection" (NN).

"In my hospice initiative," writes one participant, "I have found that with a hope for life after death, it is much easier to die than without such hope." (Man, 1953). "I can only hope and trust that God will do everything for the good" (Woman, 1981). One participant notes that human life should be more "hopeful and ultimately healthier " (Man, 1937).

Hope for a just world

People do not hope only for themselves. They also want to "give hope for a new, a better, a more just world" (Man, 1953). One participant writes: "I put my hope in Pope Francis and His instructions to go to the marginalized people" (Man, 1936) and others agree: "The contents of the encyclical 'Laudato Si' give reason for hope" (Man, 1959), "It is to be hoped that it (the Church) will be able to address the young, the poor, the foreigners, the lonely" (Man, 1960).

In an unjust world - many respondents hope - the Church will become "the authority on which hopes against suffering, violence and injustice are placed" (Woman, 1991). Hope is associated with the desire to live a "meaningful life" and to have the power to "positively change our planet" (Man, 1963).

Hope for a renewed Church

Not only the world, but also one's own church is perceived as contributing to the power of hope. The survey participants do not want to give up "the hope that a renewal of the Church is possible" (Woman, NN): "It takes hope and the courage to try new things, even off the beaten track" (Woman, 1953).

"The Church should live with the 'sheep' and not play the role of a judge who knows everything" - writes a participant and says succinctly: "Pope Francis is my hope" (Man, 1953). Others see this as follows: "The Pope is taking a hopeful path" (Woman, 1949). I "hope that this Pope has more supporters than opponents" (Woman, NN). There is a "great hope (for the Church) through people like Pope Francis" (Man, 1947), but this confidence must reflect back onto ourselves as well: "A sign of hope would be to demonstrate a serious will and take courageous steps" (Man, 1946).

For many respondents, the signs of hope are closely linked to the solution of the women's question in the church: "Consecration to Deaconess for Women" (Man, 1946), "that girls can now also be ministrants is a small sign of hope". (Woman, 1959) "I really hope that the Church is ready to reconsider its position of power and allow women to have more chances to act" (Woman, 1972).

Hopefully, according to other participants, there will be more "strong spiritual personalities" in the Church (Man, 1971) and that more work with young people can be done: "Above all, the youth today seek support; and the Church cannot give them that if it acts like the police. It should show that faith is love, joy and hope. For this purpose, the pastoral care for example could be strengthened ". (Woman, 1996) "One can hope for a young, fresh new life, and that the Church will always able to act". (Woman, 1970)

It is expected, desired and hoped for that the Church itself will be transformed into a "hope community" (Man, 1946).

Hope with doubts

No faith, no hope exists without reflection, questions and doubts. We live in a time of "highly advanced secularization," writes one respondent, in which "people no longer expect much from the Church" (Woman, 1959). As if in response to this rather depressing view, another participant wrote: "People who have less faith, but formulate expectations from the Church because they still hope for something from it" (Man, 1985).

Overall skepticism prevails, but it also leads to actions. "The Church must go to the people. It would need to be interested in where the real problems lie. I have little hope". (Woman, 1950) "The 'signs of the times' for the Church in Germany are anything but encouraging; rather serious and less hopeful about the future of the Church in Germany". (Man, 1964) "Personally, I think the Catholic Church in Europe is hopeless because Europe no longer plays a major role in Rome's thinking." (Man, 1946)

In addition to such expressions of subdued confidence, there are some hopeful answers: "If I had not experienced sincerity, reason, comfort and hope there (in the Church), I would not take part in surveys like this". (Woman, 1954) The ProPopeFrancis action also brings some hope for the development of the Church: "This initiative - it brings hope to many people". (Man, NN) "Please see - the active people continue their 'fight'! Hope dies last!" (Man, 1949)

Towards a culture of hope

In a world of power, consumption and superficiality, there is "something else": The Church fosters community and represents deeper values: it cares about the "meaning of life", it gives hope and gives comfort. It can show that even suffering can have meaning" (Man, 1938). In our hopeless time, it could be precisely the Church's mission to "resist through a culture of hope" (Woman, 1963), which means opposing hopelessness, power politics, dogmas and bureaucracy. This dream appears in various ways: "to be and become a Church of hope, humanity, humility and courage - and not of hesitation and waiting and clinging to old positions of power" (Woman, 1965), "to remember and live according to the Gospel as the basis of hope. It can do without a lot of the bureaucracy." (Woman, 1940) "Faith, hope, love, humility, austerity, credibility, not just the preservation of power structures and long-outdated dogmas: church policy is still power politics" (Man, 1956).

Giving hope to people in a credible way also means not condemning them, "stop judging those who do not quite fit in the image of a good believer". (Woman, 1983), "to give people hope instead of damnation" (Man, 1983).

There are many simple expressions of trust: The Church can "give hope" (Man, 1962; Woman, 1946, 1959, 1968), "mediate" (Woman, 1962, 1978, Man, 1948, NN), "create" (Woman, 1969), "spread and proclaim" (Woman, 1966), "give" (NN, 1954) and "dismantle" fear (Woman, 1940). The Church could give the world a "sign of hope" (Man, 1967). There, you can "give strength and hope" (Woman, 1960). The Church is, therefore, repeatedly called upon to "show ways of hope" (Woman, 1951), "to awaken hope" (Woman, 1951) and "to send a message of hope" (Man, 1971). It can convey "experiences of salvation and hope" (Man, 1953), by "keeping hope in view" (Man, 1969) and "offering hope and orientation" (Man, 1970). Church communities can act as "hopeful companions" (Man, 1944) and "hope-givers" (Man, 1990). According to one participant, there are many church initiatives that are, according to her, ecclesiastical sources of hope: "Glimmers of hope for me are the Loretto Movement, the Charismatic Renewal, Radio Horeb, Youth 2000, Prayer House Hochaltingen, Chemin neuf, Nightfever, Key2Life, You Magazine, Prayer House Augsburg, young family meetings in Pöllau, the World Youth Days, the Kisikids and much more. We need a renewal from within, from the Gospel. This is an ongoing movement. In which it is very important not to follow fashions or demonize them, but to examine the word of God" (Woman, 1955).

Since the central challenge of our time is "the dwindling hope of many people" (Man, 1953), the "encouragement of hope" (Man, 1931) is all the more important in modern societies: "Bring more confidence and hope that engages people!!!"(Woman, 1963)

For this purpose, the Church must be open as a source of hope for all people. Its job is to "show hope ... for all the children of God (that is, all human beings) and demand it within and outside the churches." (Woman, 1956) This service is not only for the members. Therefore, "the opening, the orientation towards the outside and the ecumenical community ... are necessary for the churches to let people know what hope and guidance churches can offer!" (Woman, 1938) The program can only read: "Opening. A joyful, hopeful opening on all sides" (Man, 1944).

A culture of hope is a form of resistance. It means to be with people and to understand the modern individual. The Second Vatican Council reminds us repeatedly: "Joy and hope, sadness and fear of the disciples of Christ. And there is nothing truly human that does not find its echo in their hearts. In short, be with the people!" (Man, 1944) Therefore, the Church must show "interest in the concerns and needs, joys and hopes of the people of our time" (Man, 1963),"joy and hope, grief and fear of the people of today" (Man, 1944). A Franciscan from Germany therefore demands: "Live in such a way that we are asked what our hope is" (Woman, NN). This means "support messages of hope with concrete action" (Man, 1964) and "exemplify through our lives the hope we have received". (Woman, 1974)

Transforming fears into love and hope

"The primary task of the Church is to grasp the sadness and fear of the people, and to transform them, after they have recognized and seen these fears, into joy and hope" (Man, 1950). The Church should "give hope to the people and take their fears seriously, listen and help overcome them" (Woman, 1966), "show an interest in and discuss fears, hopes and life questions" (Woman, 1935), "ask and seek answers" (Woman , 1935), and "to strengthen people with powerful and hopeful offers". (Woman, 1964)

To bring the Church to life, "the leaders, especially bishops and priests, should rid themselves of fear, take courage, and initiate fundamental reforms" (Man, 1954). "The Church can use its worldwide network for understanding, reconciliation and appeasement ..." (Man, 1954).¹²¹ The interplay between crippling fear and confidence-inspiring hope is constantly evoked in the respondents’ writings: "Maintain joy and hope in the face of many world-wide problems." (NN) - "Less fear, more hope and courage". (Man, 1950) Therefore, the Church should not participate in the narration of negative stories, but tell good stories. Respondent don’t demand that for no reason. Because "there is the emphasis on the negative and on reporting it instead of on the hope of renewing liveliness in the communities". (Man, 1964)

This also concerns the core of the preaching of the Church. "Generations of people lived in fear of the judgment of God instead of relying on the love of God. The youth does not do that anymore". (Man, 1963) The Church stands for "love instead of fear" (Man, 1952).

Language of hope and love

To be able to speak about love and hope, the Church needs a new language, "a language ... that speaks of God and hope in a way that is suitable for daily life and is understandable" (Man, 1978). A participant offers storytelling as an example of such a new language. The Church should add "hope to today's language". (Woman, 1953) We are reminded of Jesus’ warning: "We must also grow in the gifts of the Holy Spirit. The letter has always killed". (Man, 1959) "Hope, but no pious drivel (theological words must become credible and understandable to people), but concrete and comprehensible" (Man, 1959).

The language of love and hope consists not only of words, but also of deeds that can be felt "up close": "Having the courage to let people feel the love of God first hand through our deeds!" (Woman, 1941). The "love ... must not only be in the Bible ... it must be lived" (Woman, 1955). "Love your neighbor. Live the word and do not only preach it" (Man, 1993): One should certainly "preach–with words only when it must be!"(According to Francis) "Love is also believed without faith!" (Man, 1948) Change the atmosphere of the pastoral, as Pope Francis expects of the Church. Following this, a respondent asks: "Apply the Holy Scriptures (AT and NT) in love and mercy and not to selected points (e.g. remarried divorcees)" (Man, 1946).

The language of love and hope, combined with deeds and feelings of life, makes the Church more credible: "The Church of Europe must come down from the high horse of the know-it-all. It is not about 'truth', but only about 'love'" (Woman, 1952), one must "put love above words" (Woman, 1948). The language of love and hope means "proclaiming God's love and grace and not ... condemning people" (Woman, 1936), "approaching people, listening and courageously talking about the hope of God" (Man, 1962).

Love –the core content of the contemporary Church

There is a great response to Pope Francis’ focus of mercy in the Church. "Pope Francis likes to use the word 'mercy', his predecessor Pope Benedict spoke of God as love ('Deus est caritas'). In our time of upheavals, people are looking for human attention, security and love. Based on the Popes’ thoughtful approaches, one could formulate loving attention as the core content of the Church of our time.” (Man, NN) That would also do justice to the people who want to love: "The Church in our time must look back to basic human needs such as love, gratitude, satisfaction, and help people clearly oppose all-encompassing materialism". (Man, 1970) This is the reason why not fear, but love should be at the core: "Put love - in every way - at the center of all action! At any rate, people must feel that the Church is there for them, not the other way around!" (Man, 1978)

Love is greater than laws

Love is more than commandments, laws and traditions and more than ecclesiastical rules and regulations: "Less rules, more love" (Woman, 1955), "Towards a Church of love, not just the commandments" (Woman, 1937), "Love and not the law should be the highest standard" (Woman, 1947), "More love than legalism!" (Man, 1948), "Love and mercy instead of law and punishment !!!" (Man, 1945), "Love for people, mercy. Sacraments should never ever be used as a reward / punishment" (Woman, 1944),"Courage to love instead of commitment to abiding the law" (Man, 1966, Woman, 1953).

It is not possible to do it any other way with contemporary people: The "people no longer allow themselves to be tied up, no longer accept rules that conflict with their own need for love and a fulfilled life. If God promises humanity a full life, it is up to the Church to assist and guide it through all difficulties and not to discipline, to make God's love felt and not to judge" (Woman, 1972)

Unfortunately, the situation of today's Church is often the opposite: "In general, the main commandment of love is not enough to guide us. The 'doctrine' comes first" (Woman, 1952),"The financial wealth of the Church is too much in the foreground. Instead, faith and love should be more in the foreground" (Man, 1946), "The pure thought of possession" - Charity is in the background and is perceived as a "disturbance" (Man, 1938), "In all corners of the Church, there is a lack of one thing, the aim towards true love" (Man, NN). Some participants articulate criticism of the way people behave within the Church: "In Christian groups, Bible circles, I have often experienced that believers consider themselves already sacred and only gossip about the 'others'. Priests, in part, greatly encourage this kind of thinking. This is not an open Church for me. And believers have to see that our lives are richer, that we have a source of power with Jesus, that we act with more love because He fills us with His love. In wealthy countries, the Church can no longer be convincing with rules". (NN) "It takes a Church to make the love of Christ visible in the world. There is no need for a Church that ‘eats’ itself up with dogmatic arguments, causes an internal split and thereby becomes implausible." (Man, 1958) The Church must not "focus on the issue of sin and guilt in liturgy, but on salvation, liberation, love!" (Woman, 1957)

Many shades of love:

"Massive changes in the social fabric caused by digitization, financial and economic crises ... cause vague fears, and they make us forget what this is about: living love, in all its different shades" (Woman, 1971). Below are just a few of the many different forms of love the respondents have considered:

Charity : "Continue to set a convincing example through charity, human life is worth more than capital" (Woman, 1958); "It is the highest priority to live this love. This is the first and foremost task of every Christian" (Woman, 1962); "Unfortunately, charity or mutual respect hardly have a permanent place in everyday life" (Woman, 1987). Throughout the survey, the word "charity" was mentioned 184 times.

Eternal Love: "Love is truer than all powers on earth. It permanently binds people together and unites them for all eternity. It is able, already in the earthly life, to discover the existence of another human being as a mirror of infinity, as an image of eternal beauty, as a testimony to an eternal vocation. He who loves lives forever." (Man, 1949) - Love opens the “horizon of eternity to people". Only love is able to connect the earth with heaven, the spirit with the body, the soul with the flesh, the sensuality, as they say, with the morality, the truth of the heart with the wisdom of the spirit". (Man, 1949)

Unconditional love: "I believe in love! I believe in the unconditional love of God, which includes everything and everyone" (Woman, NN); "Love ... which is given without pretension and condition" (Woman, 1944); "The message of the Gospel of Jesus Christ that God loves every single person unconditionally remains the best message. The Church or each individual Christian is required to live and witness this message in their words and deeds. ... so we have to interfere wherever people are marginalized and devalued" (Man, 1975); "... there is a God who loves each and every one of us unconditionally and infinitely and WITHOUT condemning, we condemn ourselves and feel how our negative actions affect others" (Woman, 1981).

Serving Love: Serving Instead of ruling (Man, 1945, 1953, 1980, Woman, 1959, 1981, NN), "Stop ruling, begin serving" (Man, 1950), "From the ruling Church to loving and helping Church" (Man, 1947); "To take the love of God to the people as a standard. Critically questioning one's own power and one's own economic strength. Serve, don‘t rule." (Man, 1969)

Love as orientation: The problem of our time is "the fear of the banality of one's own life, the passionate longing for fulfillment and happiness, for reliable relationships and love, the struggle with exhaustion in a confusing everyday life and the feeling of being overwhelmed in this complicated world. Orientation and values are in demand again." (Man, 1955)

Boundless love: "in principle, love should be limitless: migrants, asylum seekers, immigrants ..., but most people, including Christians, are overwhelmed by this". (Man, 1950)

Loving the enemy / Love that sets limits: "We are learning to love our enemies and not to resist. At some point one is overwhelmed by so much love of the enemy and mentally collapses, in addition comes the guilty conscience of not having loved your enemy. The Church should express more explicitly that love is not based on defenselessness but calls for active boundaries and passionate sympathy ... It can make uncomfortable statements and define right and wrong more clearly, so that people dare to resist and really love their neighbor, not only through words, but also in their deeds." (Woman, 1982) "There is far too little talk of love of the enemy - I think that is unique to Christianity (even if it is often not lived). Above all, we should stand by our values ​​and not always make compromises. In Switzerland, one is afraid to exclude someone when one expresses a certain opinion - yet it is impossible to feel connected to all people equally." (Woman, 1963)

Love of God: "do not be afraid of non-conforming beliefs - love of God allows many testimonies of faith!" (Man, 1941). The Church should "correct the outdated image of the punishing God, open doors through the unconditionally loving God." (Woman, 1944)

It seems like a summary when a respondent writes, "God is love. To live this love is the great challenge" (Man, 1938).

Church as a home

People feel the need for a home.¹²² They seek “inner and outer freedom and inner and outer peace and home: home in a place, with people, in a community, in a religion that leads to freedom and peace - search for meaning and search for support and orientation". (Woman, 1982)

Many people look for a home in the family, in their cultural circle, with friends and acquaintances. Home can also be a region, a country or a continent where you were born and raised. You can be at home in a culture where you feel comfortable. Home is often associated with a language. And last but not least, many people still find their home in the Church. And so, a respondent wishes for the Church to be “a home to those who are connected to it" (Man, 1942). It is "the home and source of power for the faithful" (Man, 1951), a "place of trust" (NN), "security, a spiritual home" (Woman, 1952), a place where people are "at home and firmly rooted in the Gospel of Jesus Christ" (Man, 1962). The Church is a "place where people can find their homeland in their search, in their doubts and questions" (Woman, 1946). In short, the Church can and should "offer a home" (Woman, 1958). This is expected of the Church at a time when many people are more likely to be uprooted: "As a counterbalance to society, [the Church] can offer people love, trust, hope, security, and a home." (Woman, 1945; , 1952, NN).

Home for all people

The Church should be a home to all people - say the same survey participants that also call for more openness, flexibility and the renewal of the Church: "to give all people a tangible home in the faith and in life" (Man, 1951), "be a home and offer help to ALL ... The people in the Church would have to live in such a way that everyone would want to belong!" (Woman, 1947). The Church can promote "acceptance of every man as God created him", offering "shelter with open arms" (Man, 1969): "trusting in God and, above all, realizing love" (Man, 1949), "set up the basis to make people feel accepted and at home" (Woman, 1947).

This universal view of the Church as a home for all people is in line with the vision of Pope Francis. In His Encyclical Laudato sì, the whole planet was seen as our common home: we should understand the "planet is a homeland and that humanity is one people living in a common home" (LS, 164).

Our common home

The survey participants are very familiar with the concept of the common house. They use it in different contexts when they talk about the Earth and the sustainable use of resources, about people and solidarity issues, or about the inner life of the Church. They believe that "the Earth - the house of all people" (Woman, 1957). This relationship to One World is crucial to the Church, because "without connection to ALL life-worlds ‘out there’," the house of the Church will probably simply be empty." (Man, 1967)

One participant takes a further step and compares "the foundation of a house" with the "transmission and preservation of the faith": "where there is no foundation, there is no house! So no work for the architect"(Woman, 1962). Another wishes that the Church abandon hierarchical centralism, take more responsibility for humanity, and transform itself from the “'house full of glory' to a 'place to rest' on the side of the road” (Man, 1958).

All statements echo a concern for humans and their common home. This home should be stable, but also open. It should be comfortable for all inhabitants and also hospitable for immigrants. For this we should "show individual responsibility for our environment, the people and the nature (and) promote ecumenism" (Man, 1963).

Home for people in emergency situations

In our "common home", there are social groups especially in need of a home. These are the "lonely, elderly, immigrants," to whom the Church can "provide social help, home, and belonging" (Woman, 1971). "In addition, the Church can and should continue to provide a home for contemporaries that are uprooted and seeking." (Man, 1958). "People with problems and needs must always have access to the home of God, to experience this home, refuge, meeting place, help, joy, trust, faith, rest, contemplation, coming to yourself... " (Woman, 1963)

The Church should "offer a homeland to refugees" (Man, 1938), "give the children, the weak and old people a home" (Man, 1962) and "approach marginal groups and once again become a home for the people" (NN). An anonymous participant writes about her/his personal experience of an emergency situation: "I myself was also looking elsewhere until I suddenly knew in an emergency situation that the Catholic Church is my home." (NN)

Integration assistance

Being a Church of the poor and the marginalized means taking in and integrating refugees and other strangers. The Church "must not tire in its efforts to integrate immigrants." (Woman, 1959). It can and should be a model for society in issues of integration, dialogue, cooperation and social service. The respondents talk about possible "strategies for integration" (Woman, 1958). Very concrete measures are proposed and carried out by many church communities:

Offer "language courses and study aids" (Woman, 1960);

"Lead by good exemplary actions" (Man, 1980);

"Assign every refugee to a local patron" (Woman, 1928);

Take in refugees, such as, e.g. "Bishop (X) has taken a Syrian refugee family into his home" (Man, 1940);

Show "empathy" towards needy people (Woman, 1936);

"Do not tolerate xenophobia and the exclusion of human beings" (Woman, 1943);

Clarify integration to the refugees through "attentive consideration and appreciative openness to their spiritual and human experience and history of suffering" (NN);

Promoting integration in the form of a "dialogue between religions" (Woman, 1987);

"Integration through baptism and humanity" (Man, 1968) was also proposed as an integration strategy.

A welcome culture in the Church includes integration measures not only for refugees, but also for other excluded social groups. Such measures could be: integration of young people through modern media and a suitable language, inclusion of people from failed marriages through counseling, inclusion of spiritual seekers through "offering a Bible-oriented, 'earthbound' mysticism" (Man, 1966). One must "break down the narrow thinking towards divorced, homosexual, 'dissimilar’ people" (Woman, 1968) and "search for new forms of integration of those who have been excluded" (Woman, 1991).

"Integration spaces" could be established in the Church for different social groups(Woman, 1954). Also possibilities are to be offered for "attractive volunteer work, where talents can be put to use that are not necessary the everyday life", (Woman, 1959). It has also been proposed to be more involved in the integration of different age groups, who have little to do with each other in everyday life: "integration of young and old (parishes seem to work well with all the choir members together, all school parents together, etc. but less so across the groupings) as well as with members of other faiths"(Man, 1949).

Support the spiritual seekers

Home is not just a place or a region, but also a feeling of security, a state of inner freedom in which one can become aware of one's own roots. Home is a term that has deep spiritual aspects. Many respondents have commented on the topic of home in a spiritual sense: "the Church must be able to offer a spiritual home" (Woman, 1963), "the parish can still provide shelter" (Woman, 1941). Therefore, spiritual support of people in their search for a home is considered an important task for the Church: "Offer contemporary support and answers to people who are seeking a spiritual home (and) strengthen pastoral care". (Woman, 1970) "People are at the center of the Church, they should find a home, shelter, the meaning of life, spirituality ... in the Church". (Man, 1960) "One should be able to find 'home' in the Church, to feel accepted and to feel a living community ... by finding friends ..." (Woman, 1944).

Spiritual homelessness as a problem of modernization

The terms "homelessness" and "homeless people" are often associated by respondents with concrete social problems (migration, poverty, solidarity). But they ultimately refer to a universal state of modern man; a state that everyone can experience in one way or another. There is widespread psychological / spiritual homelessness, an "insecurity due to loss of security at home and in the family" (Man, 1938). Similarly, one respondent writes: "Uncertainty and isolation of people in their lifeworld and working environment. Broken relationships and thus exclusion and loss of belonging to the community." (Woman, 1947)

A participant describes the spiritual security of man in the past with words that suggest a sense of loss and nostalgia: "The Christian living within a family, the previously natural belonging to a church and the accompanying daily routine, such as saying grace, Angelus prayer, but also religious signs in the home, such as crosses, holy water containers, etc., or the song and prayer book "Praise God" or the Bible, which used to be a matter of course, have largely disappeared or only exist marginally today" (Man, 1964).

Today's form of homelessness (loss of security in society, the family and the church) is part of the process of modernization, according to sociologists.¹²³ The modernization processes, especially technological production, bureaucracy and globalization, give people fears and confusion, challenge their sense of belonging and reinforce the sense of isolation. It is not surprising that many survey participants are concerned with this topic.

But how could the churches and religious communities deal with this phenomenon? What could serve as a remedy for these feelings of "homelessness"?

Paradox of modern religious affiliation

One of the great problems of our time is the decreasing religious affiliation of many people in Western countries: "Homelessness and the dwindling hope of many people" (Man, 1953); "The sense of belonging to a Christian church is dwindling" (Man, 1949). That seems paradoxical. For on the one hand, there is more and more "hunger for belonging to a group" (Woman, 1956), but on the other hand there is a "lack of a sense of belonging to the community" (NN). The yearning for home is countered by the observation that "fewer and fewer Catholics are belonging to parishes."(NN) "Increasingly more people do not see the point of belonging to the Church". (Woman, 1967) There is a rising number of the "spiritually homeless" (Woman, 1970).

This paradox reveals an important transformation of religious affiliation in the modern world. Religious affiliation was self-evident in the past, but today this is no longer the case: "Belonging to the Catholic Church is becoming less taken for granted" (Woman, 1962). There is often a long process of spiritual searching before one decides to join a church. A self-evident, unconditional, habitual affiliation is "no longer considered relevant" (Man, 1934).¹²⁴ In addition, modern mobile people often cannot afford to attend church services on a regular basis and regularly participate in the life of a particular community: "instead of a permanent affiliation, there is an increase in temporary or largely non-committed belonging" (Woman, 1949). Even in ideologically mixed families, the religious affiliation of children is understood increasingly ecumenically and even interreligiously. This kind of modern affiliation - which is flexible, temporal, questioning, critical, and interreligious - presents a clear challenge to the Church and church communities.

Giving a home to the modern individual as a challenge for the Church

Although most participants have written rather brief statements on these keywords, they still contain a striking diagnosis of the situation in the Church. The plea for a Church that functions as a home is strong: "Only when the church offers all a 'home', can it fulfill its mission as the shepherdess of all. But it needs credibility again". (Woman, 1945)

As a result, people criticize what they see as hindrances to finding a home in the Church: "A home is missing because the structures of the Church do not adjust". (Woman, 1958) The "conservative and often pre-conciliar attitude (the priests) does not allow the families to find a home in the Church" (Woman, 1963).

The Church is blamed for the lacking sense of home in it: one warning is directed towards the Church, "to take the desire of people for a spiritual home as true and serious" (Woman, 1934). The mediation of faith also prevents the emergence of the churchly sense of home: "Communities, pastors, church preaching do not convey that faith and ecclesiastical affiliation contribute to a deep and fulfilled life" (Woman, 1956).

This analyzes point towards clear implications for a renewal of the Church. It should "develop new forms in order to provide home to inquiring, searching people of today". (Woman, 1951) The wish is expressed that the Church enable "new homes in the communities" (NN). It could also offer "monasteries as a 'spiritual home', in which one finds orientation for life and faith." (Woman, 1956) The Church, with all its experience, is supposed to "entice the community - by singing praise, expressing solidarity and belonging" (Woman, 1945).

In summary: the Church has to grow, but also establish roots. It must accept modern mobility, but also pay attention to people's needs for stability. ¹²⁵

Strengthening the Christian community

The living culture of a Christian community¹²⁶ is characterized by deep personal commitment to its members. Involvement, participation and goodwill in relationships with one another, as well as the willingness to volunteer - these characteristics shape the culture of this community: "It is a community in which each and every one can be seen under the eyes of God, irrespective of achievements and in all their guilt." ¹²⁷

Christian communities need a certain degree of "manageability" and thus a certain degree of security" (Man, 1937). Then, a church is like "a solid unbreakable rock" (Woman, 1942) in the midst of modern life that is unstable and dynamic. It offers "a sense of home ... it needs to be able to cope with difficult situations in addition to the desire to cuddle together in small communities / associations" (Woman, 1977). This personally expressed observation occurs in several statements: "Communities must be of a size to be experienced as a home; Core units of house groups (about 12 people), but also openness and space for people who only stop by once in a while". (Woman, 1967) Concrete places and houses also play a role in the settlement of people: "The church buildings belonging to the communities are a piece of homeland for many people; if this is taken away, you do not just go to the next house and feel at home there; it is emotionally ‘not’ irrelevant where you pray; a closure or demolition often means a break in the relationship to the Church". (NN)

The sense of community among people in small collectives is different from that in larger ones. It's more personal, deep, manageable. Mostly it is supported by a special religious experience. Therefore, the Church should "make sure that even the small communities are preserved, so that people can feel at home there" (Woman, 1942).

Teach, live and pray in small groups

"To offer a home" means "to teach faith and to live it in small groups - to pray" (Woman, 1958). Several participants point out that working together in small groups strengthens the sense of belonging to the Church and gives a special human connection. One respondent thinks the "church must try to give people back some sort of spiritual and human home by building teams / groups with clear assignments and clear personal accountability" (Man, 1939). Similarly, a respondent: "We need groups of people who live together in the Christian sense, mutually reinforce each other, give each other a home, worship together, allowing everyone to contribute in their own way." (Woman, 1947)

The Church should strive "to revive faith in small groups" (Man, 1938). One participant suggested that Christians should not only meet in the parishes, but also regularly in homes: the "church started in homes: 'they broke bread in their houses'. Why couldn’t the church return to that? People meet in small groups, talk about their experiences, seek solutions to needs or conflicts, help each other out, and then break bread. House meeting leaders are trained, the bishop sends 'letters of Paul'. Pastors are there at the important life events and bring the house churches together for special festivals or occasions." (Man, 1940)

Staying local

The Church needs strong local communities. Respondents want local communities to be reachable and to celebrate the Eucharist, and young people to be housed in the local church. However, the current structural reforms work against this: "The merging of many communities into huge parish communities undermines the sense of belonging and has a destructive effect! I do not feel at home in this church". (Woman, 1943) And that has serious consequences. Because "children, young people and young families feel increasingly less at home in the community of the parish; less and less Eucharist celebrations can be celebrated as there are only the elderly or no priests" (NN).

The Church must also be present locally because churches are identification points of their area, providing a meeting place for the community and a contact point - not only for the people who go to church, but also for the religious seekers and the spiritually homeless. Therefore, several respondents demand very clearly: "Stay local - no closing and tearing down of churches; I think the local centers as homes in the faith are important- even for those who do not come! They are an identification point; The mobile person does not want to have to travel endlessly during his free time. It needs creativity to make these centers the centers of life and not to turn into dust during the majority of time." (Woman, 1973) "A local church needs a gathering place in its own area where the congregation can gather on a regular basis. It does not necessarily have to be for church service, but the church community needs rooms in which it can feel at home and for being with people with whom this feeling is connected. An enlargement of the so-called pastoral rooms calls for a redesign of the local community, which goes beyond family circles. If the church no longer stands as a worship room in the village, then it just needs a community center, in which the community life takes place. It is also necessary for people who are looking for contact with the church. A local contact person, a place to go that is reachable and not kilometers away. Every local church needs a parish office with regular and long opening hours as the first local contact point !!!!" (Woman, 1964)

Be present locally! In concrete terms this means: "no large parishes!" (Man, 1983), "lively local congregations" (Man, 1969), "church communities as focal points of a humane local community" (Man, 1956); "living local parishes as crystallization points in society" (NN), "a church, presenting itself to local community, building grassroots communities" (NN), "a lively local community" (Woman, 1954), "more autonomy for local parishes!" (Woman, 1959, Man, 1949) This list of clear statements, many of which end with an exclamation point, is much longer. The term "on-site/local" appeared 223 times in the survey. This shows that in today's world, a small place with a church at the center can still convey a strong sense of home. Affiliation, fellowship and connection can be experienced here. But this place must be different from how it used to be: more open to immigrants, seekers, the questioning and marginalized, to all people on earth. Only then, this little local place can turn into a "common home" - a home for all - like a piece of Heaven on Earth.

Mercy

Entrance

On the evening when the new Pope gave himself the name "Francis," I had the feeling that a ray of hope was shining in the Church. His messages of openness and mercy, especially in Amoris laetitia, have made this hope grow. Nevertheless, it seems to me to be a rather tender little plant.

Our Pope needs all our support.

Martin Winter: em. Prof., MEET - Münster Electrochemical Energy Technology - Applied Materials Science for Electrochemical Energy Storage and Conversion (Germany)

The subject of compassion / mercy runs like a red thread not only through the previous works of Pope Francis and His speeches, texts and actions - to His motto "miserando atque eligendo"¹²⁸, but also though the essays, presented in order to theologically support the Pope on His way: "The pre-eminence of the life of mercy in the Catholic Church has become a hallmark of the present pontificate". (Oliver Davies)

For all the sub-themes presented so far in the introduction, "mercy" appears like a cantus firmus, a keynote with many variations. "Mercy as a program," writes Pablo Argárate in the sub-title of his contribution. He sees it a new path that Rome adopt for the Church today. It is exciting, therefore, to see how the Pope returns to the traditional concept of the relationship with the life situation of the people: "Pope Francis’s message of mercy concerns seeking truth in the realness of people’s lives." (Mary Catherine O'Reilly-Gindhart) The Pope does not look at the guilt of the people, but at their wounds. He avoids the language of judgmental morality, but rather uses the language of a therapeutic attention to the individual. For Him, divorcees in a second marriage are no longer in an "irregular situation", as John Paul II put it in the Familiaris consortio (1981), but in "complex situations." He wishes the Church to take a path of "personal encounter that opens up a process of healing. That is how Pope Francis understands mercy." (Willibald Sandler)

Consequentially, Pope Francis places mercy at the center and this makes Him a "Pope of Mercy" (Nikolaus Knoepfer). "Pope Francis, through His pastoral experience in the milieus other than the dogmatic center of the Roman Church, realizes that the message of the Gospel does not compell Jesus to follow self-created rules, but to trust in the love and mercy of God." (Klaus Lüdicke)

This insistence on mercy polarized and sharpened the current church crisis in an entirely different way: "We must be aware that this is not the end of the church crisis, but that the crisis has taken on a new form. Here we have to look at the meaning of the word ‘crisis’ (which comes from the ancient Greek ‘krinein '). It does not mean a difficult or threatening situation per se, but rather a situation of decision arising from a looming turnaround. This is exactly what is happening in the Church now. The Church has to decide, if she wants to embrace the attitude of the pastor Francis. If the development will go in this direction, however, there will be a conflict with the normative church, which nature is enshrined in the Canon. Are the decisions of ancient councils only stages on the path of faith or are they still fully binding? Is mercy more important than laws? Many of those, who today have decisive positions in the church leadership, do not want to understand or admit this development and, instead, position themselves in an open opposition to the Pope." (Herbert Kohlmaier)

As long as the program of mercy makes visible the inner-church trenches, it also represents a chance for Francis to build bridges between the "polar camps". This is how Markus Büning sees the situation, when he writes in his text: "The real 'victory' in the struggle between the church camps is, therefore, not when one or the other of the two groups has the upper hand and celebrates a victory. The real victory is the revolution of love, of mercy, about which Pope Francis does not stop to speak. “Similarly, the Innsbruck Jesuit Boris Repschinski writes: for Pope Francis, it is clear, that „mercy is a necessary remedy not only for guilty people on edge of the Church, but also for fractious people in its midst. Mercy beyond inner-church trenches is necessary, to look at each other again, to listen and to understand in the best possible way, in order to engage in a new culture of dialogue with one another for a Church that best meets Jesus Christ’s message of truth and mercy. The interpretation of the access of remarried divorced persons to the sacraments, presented in Amoris laetitia, is guided by this concern of depolarization."

The Pope's emphasis on mercy also has to do with His intention to promote a renewal of the Church, as initiated by the Council. However, one of the Council's accomplishments is "shifting the attention of the Church from sins and security of salvation to suffering and problems of people and current social challenges. The need to re-focus the Church’s attention was expressed by Pope Francis through the emphasis on the importance of mercy." (Leo Karrer) "His entire pontificate can be interpreted as a reception of this Council under the matrix of mercy." (Adrian Loretan-Saladin) For this, the Pope uses all available resources. The year of mercy was very important to present his position – as "the option for man before structure. Of course, like in the early Jerusalem, today there are some very vocal critics of this position. For the media, the opinions of four cardinals and their Dubia may be interesting. But the great worldwide consensus for the ecclesiological basic options of the Pope is much more impressive." (Boris Repschinski SJ)

The Church was not always merciful

The fact that Francis expects the Church to do mercy is not least due to the fact, that the (Roman Catholic) Church has by no means always been "merciful" in the past. Some authors remind us about this. Thus, Helmut Jaschke writes in his contribution: "No, it is important to bear in mind that for centuries not an unconditionally loving and merciful God has been promised to people shaken by the fear of existence. Rather, the church guidance was shaped by the image of a God who, in His inexorable justice, punishes sinners with the threat of eternal damnation." For the President of the KAÖ, Gerda Schaffelhofer, this mercilessness of God is unbearable, because, as she writes, “the mercilessness of the Church stands in a sharp contrast to the deeds of Jesus in the New Testament. The works of Jesus are inseparable from mercy, both, His words and His deeds; In the stories (for instance, about the Good Samaritan and Merciful Father) He explains the meaning of mercy, based on the practical examples. However, the Church has left this path of mercy, depriving the message of Jesus of its greatest attraction, banishing the loving God into the back room and placing itself on the judge’s chair of God." Similarly, Josef Gelmi, a historian from Brixen, stated: "In the past, the Church has not exactly excelled in mercy, although the Lord has personally told Peter that he should be able to forgive not seven times, but seventy seven times." He refers to a sharp criticism of Reinhold Stecher, a Bishop from Innsbruck: "Even the well-known and popular Bishop Reinhold Stecher from Innsbruck (1981-1997) criticized the lack of mercy in the Church shortly before his retirement in a letter known far beyond the country's borders, which was addressed to Pope John Paul II... ‘As it is now, Rome has lost the image of mercy and, instead, the prestigious and harsh rule received a priority'. It is unfortunate that Stecher, who died on January 29, 2013, did not meet the Pope of Mercy. Already at the first Angelus prayer, Francis spoke of mercy by saying: 'A small compassion is changing the world, making it less cool and more fair.' He mentioned the book 'Mercy', written by Walter Kasper, that He had read and praised Kasper as a proficient theologian. Since then, the Pope has never tired of speaking of and showing mercy. For example, at the presentation of the concluding documents of the Bishops Synod on marriage and family, held in October 2015, He said: "The first duty of the Church is not to condemn but to show mercy."

It is not surprising, therefore, that two authors, Markus Tiwald and Willibald Sandler, mention the following quotation from Pope Francis’ criticism of the Church’s ruthlessness: "We put so many conditions on mercy that we empty it of its concrete meaning and real significance. That is the worst way of watering down the Gospel (AL 311)."

But this criticism is valid not only for the past. It is Markus Büning, a tradition-oriented author, who critically analyses the situation in "his own camp", writes: "Especially in the so-called conservative camp, there is still a lack of a self-critical analysis of the Church’s situation. With our steadfastness and defensiveness against progressive and, sometimes, even destructive, tendencies, we have forgotten, how to tell the message of the Gospel with deep joy and love? Where are we staying now, on the way of our missionary attempts? How do we contribute to making the doctrine of the faith intelligible and understandable to the contemporary people again? Bishop Stefan Oster has recently presented the following description of the current condition of the ‚conservatives‘: "Even the so-called conservatives are often not more fruitful. Often they insist on dogma and liturgy, but, not seldom, there is very little there of an experience of a true loving service to others. The mere insistence on a propositional truth and correct liturgy is far from making one's own heart bigger. 'Spiritual this-worldliness' is how Pope Francis calls a temptation of some particularly spiritual persons, who claim to be outward oriented, and yet remain within themselves, without ever getting beyond themselves. The Church, which revolves around all its alleged piety, cares only about itself and its own self-preservation. Only the revolution of love, which comes from Jesus and from no one else, brings about the expansion of the heart. But only you!"

Mercy and justice

Some contributions refer to the much-discussed question of how justice and mercy relate to one another. "Mercy or justice?" asks Manfred Belok. Klaus P. Fischer notes that a certain "obliqueness" has emerged "in the recent debates (where one only half realized what one was actually arguing about), whether God's mercy or justice is a priority".

The emeritus Auxiliary Bishop of Basel Solothurn (Switzerland), Martin Gächter, reflects on the relationship between justice and mercy in detail. First, he notes that mercy is very important for Pope Francis. But today many "devout Catholics and some private revelations" say that the time of God's mercy soon will be over. Now, it is the time for justice through God’s judgment. But Pope Francis writes the hard-to-understand sentence: God's mercy is God's justice. The generous mercy of God would never follow by a court of strict justice. Rather, God's mercy is always His justice. Indeed, according to the old philosophical definition, justice does not mean 'the same thing to everyone' (idem cuique), but 'to everyone one‘s own' (suum cuique). "This principle is illustrated by the Swiss theologian who uses a comparison with the military: "For example, a distribution of uniforms (in the military or in a brass band) is fair if the same uniform is adapted to each person’s size. It would be unfair and inhumane if everyone had to wear the same uniform of the same size! Justice is not the same to everyone, but 'to each person one's own'. ‚The same to everyone ' is not a true justice, but inhuman, unfair, rather communist!" The Auxiliary Bishop concludes: "God wants to do justice to every human being. He respects each person's conditions and possibilities. A young person who has been educated to steal by his family shall be judged differently than a young person with a good upbringing. In order to do justice to every human being, we should not start from the norms, that are valid for all, but from an individual human being. Man is not there for the laws, but the laws are there for man. That is the meaning of Jesus' statement: ‘The Sabbath was made for man, and not man for the Sabbath’ (Mark 2.27). A person is more important than the general laws. The laws should serve man, not man - the laws. This attitude of Jesus must be even more prevalent in the Catholic Church, so that we do not remain in a Pharisaic fulfillment of law and duty, but become free children of God in the spirit of Jesus.

From the perspective of the Pope, "the lawfulness and practiced mercy of Jesus – even beyond the wording of the law – could be in agreement with each other". Through His teaching and doing, Jesus "made this the task of the Church". That is why, I will succeed in keeping justice and mercy together. (Willibald Sandler) From this we can conclude, following Pope Francis, "that mercy does not exclude justice and truth." Above all, we must declare, "that mercy is the fullness of justice and the most radiant manifestation of God’s truth." (AL 311) "This indirectly acknowledges that positive church law will become unfair if it violates a higher law, namely the principle of mercy." (Rudolf Uertz)

However, Karin Heller warns against abusing the primacy of mercy over justice. She fears that often women are treated unjustly in the name of "mercy". She concludes: "Women dream not only of mercy, but also of justice."

The focus is on God's unconditional mercy, which became visible in Jesus

The mercy of God, as several authors¹²⁹ refer to Pope Francis, is "the beating heart of the Gospel" (AL 309). The Church is entrusted to bring to the world this "Gospel of Mercy". "Pope Francis is concerned with the Church's journey, the jorney of ‘the people of God‘ in the service of evangelization, to bring the Gospel of mercy at the center of the most diverse and dissolute world, as ‘a sacrament‘ of God's peace for the world. And that includes a new 'conversion' to the Gospel, a new, convincing presence in the world, and a critique of structures that stand in the way of Becoming-a-World-Church by following Jesus of Nazareth." (Margit Eckholt)

These authors repeatedly note in their texts that Pope Francis often refers to biblical sources to fill the concept of the Gospel of mercy with life and to inspire actions. It is mentioned, for instance, how much Francis was inspired by the parable of the Good Samaritan¹³⁰, and how He was moved by the parable of a Father‘s compassion to his two lost sons, and how He Himself was touched by the look of Jesus in Zacchaeus. There was also a reference made to Mt. 25. Willibald Sandler states: "Both biblically and in the understanding of Pope Francis, mercy is a ‘doing-concept' and a 'way-concept'. It is about 'doing mercy' by re-opening a path that can be recognized and practiced by people who have lost their way and can no longer find the right path or can no longer walk. Mercy, understood as 'saving' mercy, is primarily a divine action. As a human action, it is possible only for those who have previously been transformed by God's mercy. In order for the Church to be able to open a path of mercy in complex situations, which may include the administering of the sacraments, the Church itself has to be exposed to God's mercy and be transformed by it. This is the program that Francis Himself has gone through, and 'prescribs’ it now to the Church. A Church transformed by God's mercy, with its pastors, also transformed by God's mercy, can use the instruments of mercy, which, in the hands of the indifferent might turn into indistinct equalizing in the administering of sacraments, so feared by conservative critics of Amoris Laetitia.

Mercy and the poor

The authors see mercy in a close relationship with poverty, as understood by Francis. Wolfgang Beinert compares Pope Francis with His predecessor Benedict XVI: "But now comes a man who, being true to the doctrine, wants to be, first of all, a shepherd. He wants to feel a ‚smell of the sheep,‘ as he tirelessly tells to the bishops. Those 'sheep' are poor people, people having neither material, nor spiritual power. Therefore, he proclaims the fight against poverty as the main concept of His leadership - poverty, which His name-giver, Poverello of Assisi, had lived with. The great remedy against poverty is mercy that has marked the works of Jesus of Nazareth. Because mercy exists and because mercy is a task, given to the Church, the Pope is an optimist and, like His predecessor, He does not see bad things first, which undoubtedly exist, but good things, which undeniably will lead the world to salvation. The Initia of his great encyclicals are remarcable in this regard: 'Gospel of gaudium - The Joy of the Gospel', 'Amoris laetitia - The Joy of Love' and 'Laudato sì - Praise be to You, my Lord‘, an encyclical on care for our common home."

Willing and unwilling actors

As mentioned in the texts, mercy has many actors. “The most merciful” is God. His innermost character is mercy. This divine mercy is taken by Jesus, He passes it to His disciples, and it becomes the basic pattern of action of the Church. The members of the Church will be able to be "merciful as the Father" in the world and, especially so, for the poor, when they experience the mercy of God Himself and face the plight of the poor. Francis, as Christian Smekal observes, has experienced both: "Francis, who knows poverty, misery and suffering from His homeland, from childhood". Therefore, the Church is especially called to be a witness of mercy ". According to the Pope: "So we are called to practice mercy because mercy was first shown to us." (AL 310)

Not everyone in the Church accepts the Pope's invitation to engage in the pastoral path of mercy following Jesus. "Even the message or interpretation of the Gospel by Pope Francis, who has embarked on this way, takes people out of humiliation, letting them experience mercy, because it appeals to their human dignity, is opposed by many Christians – or, at least, it is viewed with skepticism. This leads to God-devastation (Biser 1997, 213), which subordinates evil to the good ('do-gooder') in the name of God." (Willibald Sandler) Gerda Schaffelhofer, President of the Catholic Action of Austria, is skeptical in this regard: "Pope Francis has the courage to set the first accents and to initiate a corrective course in the Church. He himself believes in the all-transforming power of mercy when quoting the prophet Ezekiel (chapter 37), saying that God's mercy may transform even the driest land into blossom and bring back to life even the dried-up bones. We are - figuratively speaking - a "dry generation", we need this divine mercy, and the Church may finally open a way towards it. But, not only during the Year of Mercy, proclaimed by the Pope! It requires a new pastoral care of mercy ".

"One of the key words of Pope Francis' pastoral thinking and acting, which irritates those who use moral laws ‘as if they were stones to throw at people’s lives’ (AL 305), is the word ‘mercy’. According to Francis, mercy should form the life of both, each individual pastor and the Church as a whole. In mercy, that is, in an openhearted attitude, the Pope sees an power what can strenghten the fragility, weakness, and imperfection of people in one gesture. The way of the Church, following the way of Jesus, is ‘the way of mercy and integration (AL 296)." (Edmund Arntz) "The Pope calls the word ‘mercy’ seven times. It begins with the statement, that ‘mercy is greater than You can imagine'. Mercy is great, because it does not focus on the sin as such, for instance on the so-called 'irregular situation', but on the human being. Mercy looks at the affected people not as sinners, but as wounded. 'The Church is the mother: she has to go and take care of the wounded, with mercy'. The guiding principle is the mercy of Christ, which is forgiveness. Therefore, we, the people in the Church, who received the merciful forgiveness from Him, are called to care of those wounded people, whom Christ turns to with the same forgiving mercy." (Willibald Sandler) Therefore, in a merciless world (and the Church), we are called to be a "bulwark of God's mercy" (Eve Jaeggi), or a "path that unites God and man”, to use the words of Christian Smekal, who cited the Pope. In a prayer for Pope Francis Jessie Fontallio, a Dominkanerin from England, formulates it as following: “In this world we live in where the sheep has lost their identity, and gone after other shepherd only through mercy and compassion can we bring them back but if there are wolves in the church who are destroying through the back door God is coming. He is coming to react because he is already acting. I am praying for you shepherd.”

Many texts prove that the Pope's advocacy of a merciful Church does not spring from a shallow compassion, but from His forefeeling of God's depth. His compassionate love „is always unmerited, unconditional and gratuitous" (AL 296) (Klaus Lüdicke), "unconditional divine mercy in spite of human unfaithfulness" (Krzysztof Bardski) "Nothing of what a repentant sinner places before God’s mercy can be excluded from the embrace of his forgiveness. For this reason, none of us has the right to make forgiveness conditional. Mercy is always a gratuitous act of our heavenly Father, an unconditional and unmerited act of love."(Mary Catherine O'Reilly-Gindhart)" The parable of a Merciful Father is a key passage here. In order to bring an alienated man back to himself and to win him for the kingdom of God, he (Jesus) tell him in an artfully designed doctrinal poem about the Father God, who lovingly cares for him‘. (Biser 1997)" (Hans Neuhold) The Pope brings "a message from the God of Exodus and Mercy, which should turn the attention of Christians to the distorted, broken, damaged, destroyed" (Wolfgang Treitler)

Towards a practice of mercy

We cannot forget that

“mercy is not only the working of the Father;

it becomes a criterion for knowing who his true children are.

In a word, we are called

to show mercy because mercy was first shown to us”.

(AL 310)

The logic of the faith is clear: if God's innermost essence is mercy, but the Church is God's people, then she can do nothing but be merciful herself. "Compassion, however, is not only the last and perfect revelation of the Trinity in the face of Jesus Christ, but also becomes the criterion by which one realizes who his children really are. So we are called to practice mercy because mercy has already been shown to us'. This practice of mercy is addressed above all to the sinners, the poor, the outcasts, the sick and the suffering, the despised ones with whom God identifies themselves." (Pablo Argárate) Norbert Arntz quotes the Pope: "The Church shall not ignore [the cry of the separated, the superfluous, the poor] and it can not play the game of unjust, devious and selfish systems that make the poor invisible ... [As] a Samaritan church. That's the key. The concrete witness of mercy and tenderness that shall be present in the existential and poor peripheries, [...] the initiatives that make the kingdom of God present by showing and expanding it. (Pope Francis, Address to the Congress on Metropolitan Pastoral, Nov. 27, 2014)"

The Church is committed to practice mercy without any ifs and buts, including in the "irregular situations" as discussed in Amoris Laetitia: “Pope Francis is clear that forgiveness and mercy can never be conditional. Therefore, the dioceses and parish communities helping Catholics in ‘irregular situations’ cannot use mercy as a quid pro quo approach when caring for these persons. What I mean by this, is that priests and parish communities cannot use mercy as an exchange or a favour granted in return for something from Catholics in ‘irregular situations’ i.e., to separate from a partner (cohabiting or married). Mercy is not conditional. He continues, ‘the experience of mercy enables us to regard all human problems from the standpoint of God’s love, which never tires of welcoming and accompanying’ (FRANCISCUS I 2016b, § 14). Mercy is something that is to be celebrated, and the experience of mercy brings joy (ibid.). This is the message of the Gospel. Pope Francis’s theology of mercy from this apostolic letter is inspiring because it describes God’s mercy as a mercy which is not limited to certain moral situations. Mercy can be for all persons, including those in ‘irregular situations’. The foundation of mercy always stays constant and always includes love since mercy involves compassion, which derives from God, who is all-loving. Forgiveness and repentance are also consistently connected to the virtue mercy. Pope Francis makes many comments concerning the ‘repentant sinner’ and the weakness of situations of sin, in his Apostolic Letter, and so mercy cannot be understood without these elements of forgiveness and repentance. Therefore, Pope Francis is clear that mercy is the key to welcoming those Catholics in ‘irregular situations’ back into the Church and sacraments (FRANCISCUS I 2016a, footnote 351). This is visible in paragraphs 310 through 312 of Amoris Laetitia when Pope Francis comments on approaching these “irregular situations” (FRANCISCUS I 2016a, §310–12). Pope Francis’s pastoral approach of mercy will allow Catholics from unique situations to feel included and a part of their Church community. I value this approach because Pope Francis is adamant that mercy cannot be made conditional (ibid., §311–12. By not making mercy conditional, it allows a true sense of compassion that is to remain concrete and truly significant throughout all situations (ibid.; FRANCISCUS 2016b, §2). Mercy is not to be mistaken for a change in the Church’s tradition regarding matters in sexual ethics. Instead, his approach is full of pastoral understanding and free from judgment and critical condemnation.” (Mary Catherine O’Reilly-Gindhart)

But it is not just about the divorced who have married in a registrar office. In the Pope's view, as the authors see clearly, is that all about "poor people", the marginalized and, especially today, migrants and refugees, seeking protection: "The preference belongs to mercy, the poor, refugees, migrants and the Periphery. "(Josef Gelmi) And today in Europe: “In Europe we face the vital problem of refugees and migrants from Near East and Africa. … “Be merciful, just as your Father is merciful” (Luke 6,36).” (Krzysztof Bardski). Dasselbe gilt auch auf anderen Kontinenten: “’Mercy’ is the word that is uttered in connection with the Holy Father. His concern for the poor, homeless, immigrants and refugees, for the nature has endured him even to those who are not part of the Christian communities in the country.” (Lazar A. Roy)

Oliver Davies gives a profound reason for this: “As Church we are in principle a community of those who are called to love in action. To be Church, we need to accept the primacy of that love. Mercy is our radical openness to others, and we need to maintain a commitment to such openness. But the extent to which we can manifest that openness is a matter of grace. The nature of our advanced linguistic consciousness is such that it wants to limit our openness. We form strong bonds relatively easily with those close to us (our friends and families), but not with those further away from us. Indeed, we may quickly feel that those less familiar are exploitative or aggressive: perhaps we will identify those in need as ‘migrants’ who are ‘on the make’. Our strong sociality, or mercy in the narrow sense, operates best within the range of the face-to-face. But how can it also operate beyond the face-to-face, as is the calling of the Church?”

"Relativism" of another kind

Mercy is not general, it is concrete. It looks at the person. "Relativism" emerges - although of a different kind¹³¹ than in the philosophical discourse in which Pope Benedict XVI was involved. Now, it means relatedness, connectedness. It goes along with a "mysticism of the open eyes" (Thomas Schmidt makes a reference to Johann B. Metz) for the suffering of the people. Michael Plattig OCarm elaborates this and connects the "open eyes" with a spirituality of tears:

"This allusion to the Good Samaritan shows that Jesus teaches a 'mysticism of the open' eyes, open eyes that, because of their openness, often fill with tears over what they see. God will wipe away the tears when He builds His Kingdom. If this is not a consolation, then it is time to cry with the weeping (see Romans 12:15), for these tears are already part of the new kingdom, for they are the tears of solidarity, of companionship, and thus of comfort. Sufferers are not alone. Real tears are always consolation and motivation at the same time. In the sense of emotional inner movement, they testify an experience of movement, encounter and relationship, which are the prerequisites for human action. It is not for nothing that Jesus blesses the weeping (cf Lk 6,21), for they are and remain open to the comfort of God and therefore can comfort themselves, while those with the dry eyes, the rich and sated with self-sufficient laughter, who no longer expect consolation (compare Lk 6,24f.) and, therefore, can only be comforted.

The political dimension must be introduced a priori into the spiritual movement, so that it does not become a regression into a conflict-free interior space of sterile and banal piety or an escape into the ideal world of supposedly mystical transformation. "

But this mystique of open eyes is not only opposed to an implosion of piety into private inwardness. "The mystique of the open eyes, however, names only one side of the irritation: For Christians, there is no credible mysticism without a political component. But the reverse conclusion applies as well: without spiritual foundation, the diaconal church becomes breathless. It is therefore a mysticism that cannot always keep its eyes closed or constantly open, rather finds its meaning in experiencing God between opening and closing. Switching between spirituality and solidarity: this is our mission. And the challenge is to keep it up in a time of growing acceleration. We need a mystique that learns to blink. From medicine, we know that our eyes are mercifully outsmarting us by the blinking from dehydration: Ten percent of a minute we are blind, without realizing it. We can overcome our blindness together, and for that we need both movements: withdrawal and departure. More seriously, my first thesis is that the Church of the future will be a mystagogical church that has learned to oscillate continuously between spiritual self-awareness and political solidarity." (Thomas Schmidt)

Works of mercy

The mysticism of the open eyes includes both, charitable help for those in need in the form of the "works of mercy"¹³² and political commitment to the prevention of needs. The works of mercy are again very important: "The tasks of the Church in this context include the works of mercy. Now, the hungry, who are to be dined in this part of Germany – no matter whether they are spiritually searching (in a narrower sense) or doubting believers – need a spiritual food. Based on the image of a field hospital, we can say, they need spiritual care. The Church must strengthen its 'nurses', and this applies not only to specialists in pastoral care, but also to theologians. " (Nikolaus Knöpfler / Martin O'Malley) "The new Church should be more present in the world through works of charity than it was before, despite the efforts of the state. That would give the Church more charisma and that would make faith even more credible. (Olivier Ndjimbi-Tshiende)

The Pastoral of mercy is appled to all members of the Church. All Christians are called upon, especially priests, to be "servants of mercy": "And the ministers of the church must be ministers of mercy above all." (Anthony Spadaro, cited by Mary Catherine O'Reilly-Gindhart ) "Pope Francis has acknowledged the pastoral need to think and act in new ways that proclaim God’s mercy and compassion in response to the needs of the here and now." (Bernard Prusak) A relentless clericalism stands in the way. The two pastors Július Marián Prachár and Karol Moravčík from Slovakia complain: "The Church, headed by Pope Francis, is a Church that leaves behind the black and white views; it is a Church that is less law-abiding and closer to the Gospel; it is the Church of living mercy. Francis has repeatedly warned against a clericalization of the Church. However, this phenomenon has greatly increased in Slovakia after 1990. The church was now politically free, but it dies not share this freedom with all its members. It is not freedom in the sense of exercising power, but the freedom according to the principle of a family, which is binded not by laws, but by the interest of its members to live in a community and to practice a responsible love, which protects, heals, helps to overcome difficulties and gives pleasure. The bishops are no longer controlled by the powerful state apparatus, as it was during the communist time, but still their decisions are made not in terms of the Church as a family, but rather in the context of their offices. It is very rare for priests to be treated by their bishops as co-workers, because the obedience to the bishop is handled as in the army rather than in a family. This situation increases the clerical trench between bishops and priests, as well as between priests and the people of God.”

But the Pope does not only require from others the works of mercy, but He himself show it on his personal example: "Francis shows in His thinking and acting a thoroughly Pastoral-inspired Pope, who has accepted the smell of the herd. He focuses on care of people through sharing: happiness-sharing, worrys-sharing, fears-sharing and dreams-sharing. Therefore, He does not put the pure, cold, supposedly unchangeable doctrine beyond the needs and limited possibilities of the faithful in their diversity, but seeks to do justice in their - sometimes-hopeless - situations and to engage creatively in their lives. In His practice, an orientation on pastoral works emerges, which should not be confused with uniformity, because it understand and conduct pastoral care as incarnate and inculturated. Such pastoral care can understand things that are peculiar, marginal or weird; In its affirmative approach to the margins, it is precisely God's devotion to the poor, sinners, and marginalized. The Pastoral of mercy, proclaimed and practiced by Pope Francis, is a prophetical and Jesus-inspired Pastoral – it is a pastoral care, oriented on the marginalized, with such attention and recognition that opens up opportunities for creative, liberating, and inclusive church works." (Edmund Arens )

Sacramental mercy

In his well-founded contribution, Willibald Sandler has coined the term "sacramental mercy". He summarizes many aspects of a Pastoral of mercy used by Pope Francis. Namely, that confession is not a torture chamber, but a healing place of mercy. The celebration of the Eucharist and access to communion are also analysed in this context. "Thus, 'sacramental mercy' means compassionate dealings with the needy by turning them to God's mercy through the help of the sacrament of penance and the Eucharist, which help them to progress on the path with God." In an abstract, Sandler summarizes his reflections as follows: „Sacramental mercy for people in ‚complex situations‘. Access to the sacraments for the divorced who live in second partnerships according to Amoris laetitia. For Pope Francis the triad see – judge – act means acknowledging mercy for people in complex situations before judging their case as irregular. In this way, moral judgement is still possible, but it has to function as a redeeming action of God. Accordingly, Pope Francis advocates an ‘operational understanding of mercy’: The Church acts mercifully to the extent that she opens up to ways of salvation for persons entangled in guilt. However, she can be merciless, if she ‘abandons’ these people ‘to their own’, as a result she ‘does not safeguard growth in maturity’ for them. This approach leads to the ‘principle of sacramental mercy’ according to which the Church in some special cases must not exclude divorced and remarried Christians from receiving the sacraments. According to Pope Francis, a polarised Church will be able to make such reforms to the extent that she exposes also herself to divine mercy as understood in this functional way.”

Pope wishes a theology of mercy

Pope Francis not only practices mercy. He does not want only a Pastoral of mercy. He also challenges theology to draw more attention¹³³ to the subject of mercy and points out to the theme of mercy in all its disciplines. Below are manyrelevant ideas about theology of mercy in the texts:

“There needs to be a theology that helps all Christians proclaim and show, most of all, the salvific face of God, the merciful God, especially given the presence of some unprecedented challenges that involve humanity today, such as: the environmental crisis; the development of neuroscience or technology that can alter human beings; ever greater social inequalities or the migration of whole peoples; and relativism in theory and practice.” (Carol Glatz)

Wolfgang Treitler, a fundamental theologian from Vienna, takes up the concern of the Pope and considers a methodology, necessary for theological research: "For him [Pope Francis], the practice of mercy is the basis of being a Christian, and this practice has a specific intelligibility, because it results with an administrative and theological reflection. This reflection accompanies and protects the practice of mercy, but does not replace it, and does not diminish it as an extension of what has been thought about it before. The practice of mercy makes reflection a task to become aware, what can be considered as mercy, what mercy needs, and what are the reasons for mercy.“

Understanding of mercy

Oliver Davies has made a fundamental contribution to a theology of mercy, in which he deals with the "understanding of mercy"¹³⁴. The interdisciplinary approache of his research on mercy is based on a scientific dialogue with natural sciences, evolutionary theory and neuroscience. For him, "mercy" is not an internal subject of theology, but a "language" of humanity:

„Today however, for the first time, there is the possibility of a science of mercy. It goes without saying that this is not straightforward since, if mercy is central to what it is to be a human being, no one scientific field will help us understand what it is.” We shall for instance need evolutionary anthropology, since it is imperative that we understand the process whereby we became merciful. But we shall also need neuroscience to tell us what is going on inside our brains when we are being merciful. And, in all probability, we shall also need to think about what connection there might be between these fields of knowledge and the deep physics of the universe. We shall need to be open to the possibility that the cosmological dimensions of our belonging within the creation, as understood in medieval times but lost in modern times, are returning within our contemporary image of the human but in a new - though arguably - equally powerful way. It also goes without saying that such a project will only be possible if contemporary science is finally reaching a point where the different elements of the human, and our capacity for mercy, are beginning to be legibly present across these fields of science, especially where they seem to overlap. If this is indeed the case (and we would argue that it is), then there will be a further methodological challenge firstly in the combining of different scientific fields, and then in the integration of this ‘hard’ scientific knowledge with ‘soft’ philosophical, cultural and social meanings.”

Based on these findings of of contemporary sciences, he spells out the great treteases, such as the Doctrine of God, Christology, Pneumatology and Ecclesiology with regard to mercy. He summarizes his rich and worth reading analyzes as follows:

„The cultivation of mercy is today at the heart of a Catholic identity. But what exactly is mercy? How does it work? This paper sketches an outline of how evolutionary anthropology and social neuroscience together can cast new light on this ancient Christian theme. This gives us both an anthropological outline and the basis of a theological anthropology, whose point of departure is the phenomenon of mercy. If mercy is the fundamental language of humanity in which we seek to speak to our human future, as the Catholic Church, then contemporary scientific insights, which can preserve its humanity and its sacrality, are a powerful support for underlining the relevance of mercy today and the depth of its possibilities.”

Sonja Angelika Strube, a social psychologist from Osnabrück (Germany), refers in her interdisciplinary contribution to the right-wing populism in Europe and tot he issue, how it can damage the ability of people to experience empathetic mercy. "In the field of social psychological research, two psychological constructs, describing ideological predispositions of a person, proved to be reliable predictors (i.e. criteria of great predictive power) for group-focused misanthropy and for right-wing extremist attitudes (Iser 2007). On the one hand, this is a strong personal orientation towards power and achievement - referred to as 'social dominance orientation' (Sidanius / Pratto 1999) - through which the world is experienced mainly as being competitive. Even more important is the attitude described in social psychology as 'authoritarianism'. Her research goes back to the studies of Erich Fromm (1920s) and a team led by Theodor W. Adorno (1940s); Adorno's 'authoritarian character studies' (Adorno 1950/1995) triggered numerous follow-up studies. Today, authoritarianism is usually described by three components of conventionalism: fixation on conventions, rigid authoritarian subordination to external authoritarian ideologies, standards or leaders - renouncing the perception of one's own needs and formation of autonomous judgment and conscience, and and authoritarian aggression against all people who do not submit to his own set of rules. Analyzes of the commentaryies written on the private Internet portals which call themselves Catholic and have an explicitly new-right political preferences, reveal a widespread authoritarianism of numerous users in both political and religious questions, often combined with pronounced 'anti- Intrazeption‘ (Adorno 1950/1995, 53f) as a defense against everything that can be described as empathical, sensitive, processual-dynamic and ambivalent, etc. - specifically as a defense against and devaluation of mercy (Strube 2018).“

Mercy as a practice

Wolfgang Treitler, by summarizing his valuable thoughts, compiled some of the characteristics of a practice of mercy:

"Mercy as a practice needs a wake mind who knows how to distinguish the spirits - a principle of the Jesuits.

Mercy as a practice needs the courage to go where you do not want to be, to become present in those areas where people have to live but can barely live, to become present as believers.

Mercy as a practice needs the presence of a believer who does not despair of God despite all the negative experiences he might have.

Mercy as a practice is, therefore, one of the clearest testimonies to God and against destruction, a testimony that is clearer and more effective than meditative dialectical provisions that bear little more than a certain amount of speculative capacities.

Mercy as a practice is bound to prayer - and this means two things: constant orientation on the absolute mystery and recurring times of interruption for prayer, in which it becomes clear that no man can do anything because he is not God; and the practice of mercy is an action common to all great religions

Mercy as a practice, therefore, implies the plurality of actors, the plurality of motives, and the plurality of situations, in which people might get involved.

Mercy as a practice involves people of different religious, political, ideological, and in the broadest sense of anthropological origin, the one great humanity whose unity is made not through a mission, but through the creation, of which we should be aware. Being created is the only truly viable basis that keeps people free from the power of others because they belong to God alone. "

The Pope, too, needs mercy

If an interdisciplinary theology of mercy is unfolded, the Pope could benefit from it for his further administration. For example, it is necessary, according to Karin Heller, "to stop distinguishing between the devotees of the ecclesiastical authority and those who are on the margins of the church law, such as independent women, divorced, single mothers, people belonging to LGBTQ community, and all those who do not design their Catholic lives according to a conventional framework. These people, too, have an expertise of humanity, like You, Pope Francis, which has been proven by many great gestures. What these bold gestures still lack is a theology that does not work propositionally as the system of Thomas Aquinus, but opens to the people a holistic approach to the truths of faith. Mercy alone will not make it!"

The Pope will like her succint statement when she lessen her edged criticism of Francis in the womens question, by reformulating it: "Even a Pope needs mercy!"

Contributions from the Ebook We share this dream. ‚Church as mother and shepherdess‘ (Pope Francis)

Zulehner, Paul M .: Worldwide Many-Sided Support of ProPopeFrancis

Ackermann Lea: For the Church that Sets the Signs

Allen Rosamund: Some Suggestions and Ideas

Andonie Thomas / Kölbl Maria-Theresia [BDKJ]: The Truth of the Gospel in Dialogue

Arens Edmund: Pope Francis, A Gift of God for the Present

Argárate Pablo: New Roads in Rome. Mercy as a Program

Arntz Norbert: Which Church? Seven Keywords for a Theological-Political Debate in the Franciscan Pontificate

Bárdos-Féltoronyi Miklós: A Laudato si 'és a világcégek

Bardski Krzysztof: Church Facing the Challenges of Our Times - Revolution of Tenderness

Bardski Krzysztof: Kościół wobec wyzwań naszych czasów: Rewolucja czułości

Farmer Christian: Church as Societas Jesu. With Pope Francis in the Track of Succession

Baumgartner Konrad: Ecclesia semper reformanda - an Ecumenical Program

Beinert Wolfgang: Sick Church. Attempt to a Medical History

Belok Manfred: Credibility as a Current Challenge for the Church

Biberacher Christa: Church, Human Being and Digitization

Blank Renold: Pope Francis and the Turn to a New Way of Being a Church

Blatezky Arturo: The Kingdom of God in the Fight Against Capitalist Dehumanization.

Bogner Daniel: TheQuestion of Gretchen in the Church

Boidol Bernd: Update the Church!

Bucher Ernst: The Demands are Pressing

Kościół Büning Markus: We Do not Have the Absolute Truth, No: It Has Us!

Busek Erhard: Religions Wander through Europe. What Should I do?

Byrski M. Krzysztof: The Sacrifice of God in the Vedas and Christianity

Carisch Reto: Everything with Love

Červenková Denisa: Teologie kultury a spiritualita dialogu

CLUB OF TYGODNIK POWSZECHNY: "It is also Our Dream" - the Vision of the Church of Pope Francis

Courau Thierry Marie: Une Église dia-logue

D’Ambrosio Rocco: La sfida di Francesco

D’Sa Francis X. SJ: Pope Francis: A New Way of Being Church

Dantscher Jörg / Kellerer Theo: Dreams for the Church of Today and Tomorrow

Davies Oliver: Understanding Mercy. The Heart of the Catholic Church in its Turn toward the Future

De Giorgi Fulvio: Il cambiamento d’epoca: inaugurare una seconda era cristiana

Denicolò Herbert: The Second Step - the (Pastoral-)Theological Arguments in the Foreground from Gaudium et Spes to Lumen gentium

Dopplinger Ursula: A Gaudium et Spes ad Lumen gentium299

Margit Eckholt: "Seat of Wisdom" - Opening up Liberating and Participatory Spaces of the Church with Mary

Eckl Hermann Josef / Hauber Michael: Man, be Yours! Dialogue on the Path of the Church to Man

Eder Anselm: Sign of the Times and the Contribution of the Church

Epe Bernd: A Learning Church

Etl Maria / Schäfers Michael [KAB]: "We Share this Dream" - Recognize the "Signs of the Times" and Redesigning Work and Life

Faber Eva-Maria: Andiamo avanti

Findl-Ludescher Anna: A Futile Effort?

Fischer Klaus P.: "Change Your Mind Through a New Way of Thinking!"

Fontallio Jessie: Prayer for hl. Father

Forester Othmar: Five Years Pontificate of Francis

Gächter Martin: We Share This Dream

Gelmi Josef: A New "Leap Forward" So That the Lights Do not Go Out

Glatz Carol: Complex World Needs Clear Essentials of Gospel, Pope Tells Theologian

Lucky Alois: 2008 - 2018. A Decade of Epochal Changes

Large Engelbert: Sign of the Times in the Evening Meal Hall

Green Anselm: Church Dreams

Gutheinz Aloisius: Church in Taiwan

Haidinger Christian: Today Seek and Plan Ways for the Church of Tomorrow

Halik Tomas: Populism in Europe

Handschin Sr. Herta OP: Letter to Pope Francis

Hanglberger Manfred: Drastic Loss of Faith in the Former GDR

Hartmann Richard: Pastoral Attitude as a Basic Attitude - Return of a Church With the People

Healy Nicholas M.: Pneumatological Tension: Formation, Authority, and Dissent

Orzechowski Cristy: Intermediate Texts

Hebblethwaite Margaret: Church in UK and Paraguay

Hellemans Staf, Jonkers Peter: Reforming the Catholic Church beyond Vatican II

Heller Karin: The Woman Question - Turning Point in the Church Dream of Pope Francis?

Hisch Johann: PILGRIM's Pedagogy for Sustainability and Spirituality

Hoffmann Johannes: My Dreams About Church Finances. Some Triggers of My Dreams

Huber Alfons: Catholic 2.1 into the 21st Century

Inman Anne: Signs of our Times

Jäggi Eva: Wishes to the Church from a Catholic-Educated Psychoanalyst

Jaschke Helmut: Faith that Heals

John TK SJ: Challenges before the Church in India

Kaplanek Michal: The Situation of the Church in the Czech Republic

Kapron Kasper: Abiertosa la novedad des espíritu

Karrer Leo: Church - a Creative Word of ActivityKarrer Matthäus: Dare to Leave

Knoepffler Nikolaus Mart / O’Malley Martin: Incarnating Authority: The Time is Ripe for a Fresh Look at Rahner’s Ecumenical Theology

Knoepffler Nikolaus: Pope Francis - Pope of Mercy

Köck Heribert Franz: The Signs of the Times

Kohlmaier Herbert: Church Politics as the Art of the Possible

Crab Till / Possmeyer Berthold: What are the Signs of the Time That Challenge the Church in Your Country, in Your Region?

Krause Andrej: About the Vision of the Church of the Future

Lang-Wojtasik Gregor: Francis - a Hopeful Cosmopolitan Master

Lebzelter Thomas: What Matters

Loretan-Saladin Adrian: The Conversion of the Church to Human Rights. A Sign of the Times

Löwenthal Paul: Une réponse de Belgique

Lüdicke Klaus: The Law is the Law of the People

Mayerhofer Sr. Beatrix: Ecce homo

Meier Johannes / Kruip Gerhard: Which Christians Need the Church and the World Today?

Meier Johannes: Tulio Botero Salazar CM (1904-1981)

Mette Norbert: "We Are in the Middle of a Third World War" (Pope Francis)

Mikluscak Pavel: Church as the Mother and Shepherdess - a Position From Slovakia

Ndjimbi-Tshiende Olivier: Pro Pope Francis

Neelamkavil Raphael: What could the Church, the Pope and the Bishops not do for refounding the Church?

Neuberger Manfred: Church as a Counter Model

Neuhold, Hans: Joy of the Gospel

Nine Peter: The vision of an Ecumenical Church

Nieswandt Reiner: Farewell to "Christianity of Consumption" – Some Thoughts

Nieswandt Reiner: Epochal Change in the Church Schaping? - A Guess With a View from Germany

Nieswandt Reiner: Loss of Power or Loss of Meaning - Thoughts on a Re-Formation of the Church in Germany

O’Reilly-Gindhart Mary Catherine: Pope Francis and Joseph Selling: A New Approach to Mercy in Catholic Sexual Ethics

Oberndorfer Wolfgang: How a Church Could Act as a Mother

Ockel Josef: Sign of the Times and Adequate Answers from a Christian Point of View

Opatrný Michal: Solidarity of Christians with the World in the Milieu of the Progressive Loss of Traditions and Individualization of Religion

Orzechowski Cristy: "We Share Your Dream". On the 5th Anniversary of the Papal Election: Francis

Pastirčak Daniel: Ecce homo

Pawlowsky Peter: The Role of the Mother

Peböck Karl: The Church in a Society of Singularities

Pitzl Annemarie: Get Involved in the Creative Spirit

Piza Pedro: A Igreja à beira do caminho: propostas pastorais para o catolicismo brasileiro

Piza Pedro: The Church by the Roadside: Pastoral Propositions for Brazilian Catholicism

Plattig Michael: Less Bureaucracy More Empathy. Pope Francis and the Gift of Tears

Pogoda Thomas: Minority - to Relearn God's Grammar

Prachár Július Marián / Moravčík Karol: For Francis and the Gospel!

Prachár Marián / Moravčík Karol: Za Františka a evanjelium!

Prusak Bernard: Ontologized Inequality in the Church: Deconstructing the Hierarchical Strategy

Remele Kurt: A Church that is Good for Animals

I Dream of a Church that Redeems its Character

Repschinksi Boris: Growing in Conflict and Becoming a Church

Riedl Toni: For where Two or Three Gather in My Name, there am I with Them. (Mt 18:20)

Roy Lazar A .: Church as Mother and Shepherdess in Indian Context

Sandler Willibald: On His Knees and at Eye Level

Sandler, Willibald: Sacramental Mercy for People in "Complex Situations"

Schaffelhofer Gerda: Thrust Reverser. Chance for the Church in the 3rd Millennium

Scherzberg Lucia: Do not be Afraid of "Gender"!

Schmidt Alfons Maria: Sign of the Times, Contribution of the Church to the Accomplishment, Necessary Development of the Church

Schmidt Sr. Martina: Dreaming of the Franciscan Dream

Schmidt Thomas: Mysticism and Management. Synodal Signs of Hope for a Church of the Future

Scholl Norbert: "For a Congregation for the Life of the Faith"

Schönhoffer Peter: Church as "mater et magistra"?

Schüngel-Straumann Helen: We Share this Dream

Shen Vincent: Information Technology, the New Sign for Our Times and the Catholic Church

Siefer Gregor: CHURCH 21

Siefer Georg: Crisis or End?

Smekal Christian: Make the door high, the gate bright!

Steindl-Rast David: From Ice to Water and from Water to Steam

Statement by the Swiss Catholic Women's Federation (SKF)

Stosiek Daniel: Physical Spirituality from the Bottom up

Strube Sonja Angelika: Right-wing Populism as a "Sign of the Times" to Be Opposed to because of our Faith

Suchanek Waltraud: The Christian - a Mystic?

Svobodová Zuzana: Církev jako společenství nelhostejných

Svobodová Zuzana: The Church as a Community of Those Who do not Act and Live with Indifference

Tiwald Markus, Proactive Holiness: A Jesu "Theology of Failure"

Tomka Ferenc: Vision of the Church of the Future

Treitler Wolfgang: Pope Francis and His Basic Message: a Christianity of Prayer and Practice

Tripp Wolfgang: "Go and do the Same!" Caritas - a Missionary Church Learns to Believe

Trummer Peter: Tacheles Talked

Uertz Rudolf: From the Decalogue to Pope Francis

Ulanowicz Robert E.: Pope Francis encourages a “less is more” attitude

Virt Günter: Moral Norms and the Forgotten Virtue of Epikeia in the Pastoral Care of the Divorced and Remarried

Vogt Markus: My vision of the Church of the Future: the Church as a Leaven of Eco-Social Change

Vonwyl Gottfried: The Situation of the Church in Taiwan

Weidenfeld Werner: The Church of the Future

Werbick Jürgen: Breathlessly communicate

Wess Paul: Notes to Pope Francis

Winter Martin: How Can the Catholic Church Meet the Challenges of the Time?

Wolf Hubert: The Variety of the Sheep Smells.

Zenkert Ruth / Sporschill P. Georg SJ: Seven Questions that a Good Shepherdess Hears

1)

In the EG, Pope Francis often quotes statements of bishops from various regions of the Universal Church: from Latin America (15), Oceania (27, 118), Northeast India (48), Synods in Africa, Asia (62), the United States (64), France (66), Brasilia (191), Philippines (215), Congo (230), and India (250); and, in the footnotes, he refers to Latin America and the Caribbean (see the footnotes 4,13,21,62,84, 98, 102, 103, 106, 147, 165).  ↵

2)

Zulehner, Paul M.: „Ich träume von einer Kirche als Mutter und Hirtin.“ Zur neuen Pastoralkultur von Papst Franziskus, Ostfildern 2017.(Zulehner, Paul M.: „’I dream of a church that is a mother and shepherdess.’ Towards a new pastoral culture of Pope Francis“, Ostfildern, 2017)  ↵

3)

„For this reason, a pastor cannot feel that it is enough simply to apply moral laws to those living in ‘irregular’ situations, as if they were stones to throw at people’s lives. This would bespeak the closed heart of one used to hiding behind the Church’s teachings, “sitting on the chair of Moses and judging sometimes with superiority and superficiality difficult cases and wounded families”. [AL 305]  ↵

4)

A guidance on “Amoris laetitia” by the Bishops of the pastoral region of Buenos Aires and a letter from Pope Francis approving this guidance were published in the Acta Apostolicae Sedis (AAS). The Vatican Secretary of State, Pietro Cardinal Parolin declared, at the request of the Pope, the two published documents as belonging to the "authentic Magisterium". In its content, the guidance of the Argentine Bishops states the following: no "unrestricted access to the sacraments" for Catholics in all circumstances; to consider specific sensitivities in parishes; adherence to the doctrine of the indissolubility of marriage; encourage married divorcees to sexual abstinence or participation in ecclesial life without sacraments - and, in individual cases,as well as a “path of discernment” with a clergyman, the opportunity to seek the help of the sacraments of reconciliation and the Eucharist:https://www.erzdioezese-wien.at/site/menschenorganisation/lebendigekirche/familie/bischofssynodezurfamilie/article/61741.html  ↵

5)

www.pro-pope-francis.com/site/unterstuetzende  ↵

6)

www.pro-pope-francis.com/site/home/unterzeichnende  ↵

7)

„Wir teilen diesen Traum“. „Kirche als Mutter und Hirtin“ (Papst Franziskus). Theologische Essays aus aller Welt zur Unterstützung von Papst Franziskus. Mit einer Einführung von Paul M. Zulehner, hg. von Tomáš Halík (Prag) und Paul M. Zulehner (Wien), Ostfildern 2018.(”We share this dream“. “Church as mother and shepherdess” (Pope Francis). Theological essays from all over the world in support of Pope Francis. With an introduction by Paul M. Zulehner, ed. by Tomáš Halík (Prague) and Paul M. Zulehner (Vienna), Ostfildern 2018.) - The texts are arranged alphabetically according to the surnames of the authors. In the Foreword, an attempt has been made to "synchronise" the diverse ideas: that is, to give a detailed overview of the texts and, to some extent, systematise the ideas.  ↵

8)

This is the profile of the authors: 

  ↵

9)

At the beginning, almost 70,000 “supporters” received an access code to the survey. This controlled approach ensured that the main target group of the survey is known, and the abuse in filling out the survey would unlikely take place. At the same time, the survey was set up on the homepage (www.pro-pope-francis) and was available to public. The data of both target groups can be compared, which ensures the results of the publicly available survey. A document containing all received answers can be downloaded from the homepage (www.pro-pope-francis.com) in PDF format.  ↵

10)

Francis after the Synod of Bishops on family on 24.10.2015.  ↵

11)

His interview with DIE ZEIT on 9.3.2017. Referring to the salvation of Judas through the Risen Christ, Francis confessed to hoping that God will save all people at the end of times.  ↵

12)

Pope Francis, Mass for Benedict XVI on his 86th birthday “The Spirit is not subdued”, 16 April, 2013.  ↵

13)

A cluster analysis was conducted by using all the survey data. Four clusters were established. Three of these clusters represent three Pope-friendly groups of respondents of varying degrees, and one type is clearly Pope-sceptical. We present two ”polar opposites”  ↵

14)

In order to define a type, we use the statements that receive clear approval (or clear rejection).   ↵

15)

It is in the nature of the survey (which was designed as an invitation to support the Pope Francis) that the proportion of the extremely Pope-friendly respondents (28.5%) is considerably higher than that of the Pope-sceptical (2.1%). But due to a high level of participation in the survey, both groups are sufficient for statistical evaluation: the number of Pope-friendly respondents is 1234 and Pope-sceptical is 102.   ↵

16)

If one calculates the values of all approval-statements of the two types, one receives a sum of 1138 for the Pope-friendly type and 214 for the Pope-sceptical. The approval-values of the Pope-friendly are on average about 5.3 times higher than that of the pope-sceptical.  ↵

17)

If one calculates again the values of all approval-statements of the two types, one receives a sum of 398 for the Pope-friendly and 101 for the Pope-sceptical. The approval values of the Pope-friendly are on average about 3.9 times higher than that of the Pope-sceptical.  ↵

18)

These materials encompassed around 1100 DIN A4 pages and published in the full length in an eBook.  ↵

19)

These materials also make up a pool of approximately 1100 typed A4 pages. They can be downloaded from the ProPopeFrancis homepage as a PDF file.  ↵

20)

This helpful method is relatively simple and reliable: a common dictionary is created from the words used in all the texts (wth the help of a computer). Then, the words with related contents are united in the corresponding “word fields”. A prioritization of these “word fields” is made based on the frequency of use of the words.  ↵

21)

The “word field” Church was examined in connection with the keyword "credibility".  ↵

22)

Although respondents from Africa took part in the online survey, they did not write) about their region (which was quite unfortunate) but about Europe, where they live and engage in (academic) work as priests.  ↵

23)

R.it. Cultura. “The Pope: how the Church will change. Dialogue between Francis and La Repubblica’s founder, Eugenio Scafari”, translated by K. Wallace. http://www.repubblica.it/cultura/2013/10/01/news/pope_s_conversation_with_scalfari_english-67643118/?refresh_ce  ↵

24)

Zulehner, Paul M.: „Ich träume von einer Kirche als Mutter und Hirtin.” Die neue Pastoralkultur von Papst Franziskus, Ostfildern 2018.  ↵

25)

M. Schwabeneder, Geht an die Ränder der Gesellschaft, in: E.-M. Merz - M. Schwabeneder, Franziskus. Vom Einwandererkind zum Papst, Wien-Graz-Klagenfurt 2013, 148.  ↵

26)

Reinhard Kardinal Marx, Die Leitungsaufgabe des Bischofs. Anmerkungen und Perspektiven, in: Ludger Müller, Wilhelm Rees (Hg.), Geist – Kirche – Recht. Festschrift für Libero Gerosa zur Vollendung des 65. Lebensjahres, Berlin 2014, 39–47, 44. (Reinhard Cardinal Marx, The Leadership Task of the Bishop. Notes and perspectives, in: Ludger Müller, Wilhelm Rees (ed.), Spirit - Church - Law. Festschrift for Libero Gerosa at the age of 65, Berlin 2014, 39-47, 44.)  ↵

27)

Historia Ecclesiastica V.24.16.  ↵

28)

The great interest of respondents to shape the life of the church in this way can be demonstrated by the fact that the word parts "Subsid *" occur 163 times and those with "synod *" 149 times.  ↵

29)

Zur pneumatologischen Spannung, die in diesen Aussagen zu Subsidiarität und Synodalität enthalten ist: Nicholas M.Healy.  ↵

30)

Nach Adrian Loretan-Saladin sollen „Diözesen bei der Berufung ihrer Bischöfe echte und nicht nur scheinbare Mitspracherechte erhalten“.  ↵

31)

We approach the subject via the dictionary of all answers to open questions of the online survey. The words „Schöpfung“ (Creation), „Umwelt“ (Ecology) und „Klima“ (Climate) appear more than 100 times in the entire dictionary: Umwelt*(Ecology) – 383, Schöpfung*(Creation) – 278 und Klima* (Climate) – 237, the frequency of which can be compared with that of Armut* (Poverty) – 342, Ungerecht(igkeit)(Injustice) – 214, und Ungleich(eit) (Inequality) – 112. – The large group „Schöpfung“ (Creation) includes the following words or parts of the words: Schöpfung, Umwelt, Natur, Wetter, Klima, und Planet / Creation, Ecology, Nature, Weather, Climate and Planet. The second group includes the words or parts of the words that are concerned with natural resources:Wasser, Boden, Luft, Nahrung, Lebensmittel, Lebewesen, Erde, Energie, Rohstoff, Nachhaltigkeit und Ökologie / water, soil, air, food, food, creature, earth, energy, raw material, sustainability and ecology and the third group - all the words that deal with the topic of pollution: dirt, garbage and waste. The topic "Overpopulation” is interpreted from an atheological and socio-ecological point of view and is closely related to the topics of human dignity, diseases / AIDS, hunger and family planning.  ↵

32)

We approach the subject via the dictionary of all answers to the open questions. The words economy, capitalism and finances (in German - „Wirtschaft“, „Kapitalismus“ und „Finanzen“) appear more than 100 times in the entire dictionary of the survey: (Wirtschaft* – 334, Konsum* – 199, Finanz* – 180, und Kapital* – 154. Their frequency is comparable with that of: Solidar(itat)* – 437, Armut* –342, Gerecht*(igkeit) – 581 und Carita*(s) – 154). Accordingly, the participants' comments and opinions were divided into two large groups. The first thematic group - economy - includes all the words / parts of words that have to do with the economic situation: Ökonom*(ie), Kapital*(ismus), Neoliberal*(ismus), Markt*, Konsum*, Leistung*, Wachstum*, Wirtschaft*, Industr*(ie), Geld und Finanz*(wirtschaft). The second group - Poverty - includes the following words / parts of the wording: (Arm*(e), Reich*(e), Option für, Benachteil*(igte), (Unter)privileg*(ierten), Solidar*(ität), und Gerecht*(igkeit), und Caritas).  ↵

33)

Some of these topics overlap in part with the topics covered in the chapter "(Non-)values". The corresponding references were given in the footnotes.  ↵

34)

The topic "Consumerism" is also discussed in connection with "Materialism" in the chapter "(Non-)Values".  ↵

35)

Hörstermann, Katharina: „Der Wandel der Konsumstruktur in Deutschland - ein Indiz für die Individualisierung von Lebensstilen oder doch die Folge soziodemografischer Entwicklungen?“, KZfSS (2016) 68: 713-730. (Frankfurte Allgemenine, 06.02.2017).  ↵

36)

Schramm, Stefanie und Wüstenhagen, Claudia. Discussion on the topic “Konsumverhalten: die tägliche Verführung”, Zeit Online, 10.04.2012.  ↵

37)

More about existential anxiety in the sections "Existential fears", "Fear of having not enough" and "Fear of losing social status- fear of losing prosperity" in the chapter "(Non-) values”.  ↵

38)

Baumann, Zygmunt: Die Angst vor den anderen. Ein Essay über Migration und Panikmache, Wien 2017  ↵

39)

Bertelsman Foundation. Health Monitor. "Work requirements endanger health" (Gesundheitsmonitor. “Arbeitsvorgaben gefährden die Gesundheit”), 16.03.2015.   ↵

40)

Kettner, Martina. “Leistungsdruck: Destruktives Verhalten nicht auch noch loben.“ Karriere.at, 14. 07.2015.   ↵

41)

"Stress Study 2015: Burn-Out in the Nursery: How stressed are children and adolescents in Germany?" - a study by Holger Ziegler, a researcher in the field of education from the University of Bielefeld (“Stress-Studie 2015: Burn-Out im Kinderzimmer: Wie gestresst sind Kinder und Jugendliche in Deutschland?”): http://xn--kinderfrderung-1pb.bepanthen.de/static/documents/03_Abstract_Ziegler.pdf  ↵

42)

Marits, Mariam. Study: 'Youth breaks under power pressure' /“Studie: ‘Jugend zerbricht am Leistungsdruck’“), Die Presse, 18.09.2007.  ↵

43)

Further discussion on "Economy" in the topic "For a partisan Church", in the chapter "(Non-) Values".  ↵

44)

Further discussion on „Caritas“ in the sub-topic „For a credible Church“, in the topic: "A Church of 'Caritas'“.  ↵

45)

More on "solidarity" and "justice" in the chapter "Non (values)".  ↵

46)

More about "mercy" in the chapter "Non (values)".  ↵

47)

More in the section "Poor Church" in the chapter "For a credible Church".  ↵

48)

This topic is discussed in detail in the chapter "For a credible Church".  ↵

49)

“Migrans and Flüchtlinge: Menschen auf der Suche nach Frieden”, Botschaft des Heiligen Vaters Papst Franziskus zur Feier des Weltfriedenstages, January 1, 2018.  ↵

50)

Address of Pope Francis to the European Parlament, November 25, 2014.  ↵

51)

The Catholic Church of Austria "Pope warns of 'suicide of humanity' by nuclear weapons" 31.10.2017: (Katholische Kirche Österreich “Papst warnt vor ‘Selbstmord der Menschheit’ durch Atomwaffen” 31.10.2017): https://www.katholisch.at/aktuelles/2017/10/31/papst-warnt-vor-selbstmord-der-menschheit-durch-atomwaffen  ↵

52)

More on this issue is in the chapters on economy and ecology.  ↵

53)

More about "refugees" in the chapter "People on the Run".  ↵

54)

But peace and justice do not always go hand in hand. They find themselves in a tension: discussion with Michael Steeb, the managing director of the AGEH, "peace and justice - a field of tension": (Gespräch mit Michael Steeb, der Geschäftsführer der AGEH, “Frieden und Gerechtigkeit – ein Spannungsfeld"): https://www.ageh.de/startseite/aktuelles/archiv/partnerfachtagung.html?type=123  ↵

55)

Paul M. Zulehner, “Kirche - Gottes Friedensbewegung auf Erden. Pastoraltheologische Anregungen zur künftigen Arbeit von Pax Christi”. München, Kösel, 1984.  ↵

56)

Conversation of Lena Herzog with Prof. Dr. Ulrich Schneckener, Professor for International Relations & Peace and Conflict Research at the University of Osnabrück in "The Debate”: 6.12.2017: http://www.die-debatte.org/frieden-interview-schneckener/  ↵

57)

Gronemeyer, Marianne: Leben als letzte Gelegenheit. Zeitknappheit und Sicherheitsbedürfnisse, Darmstadt 1993.  ↵

58)

More about this in the following chapter about the "Peace".  ↵

59)

The picture is presented in the text of Engelbert Groß.  ↵

60)

Migration has always existed in human history. It isn’t something abnormal, but this doesn’t change the fact that it is a challenge.  ↵

61)

„Migration /climate change, these terms are interconnected because they indicate the causes of migration." (Woman, 1969)  ↵

62)

„Flüchtlinge, die vor Krieg, Hunger, Arbeitslosigkeit, Gewalt, Zwangsverheiratung davonlaufen.“ (Frau, 1959)  ↵

63)

„…the increasing unequal distribution of wealth, better: the in itself nonsensical accumulation of capital in the hands of a few, and, as a result of these mentioned points, the global migratory movements." (Man 1955)  ↵

64)

King, Alexander u.a.: Die globale Revolution, Spiegel Spezial 2/1991: Bericht des Club of Rome 1991, 42f.  ↵

65)

Moïsi, Dominique: La géopolitique de l'émotion, [Paris] 2008. [Kampf der Emotionen, München 2009; The geopolitics of emotion, New York 2009.]  ↵

66)

King, Alexander … .: Die globale Revolution, Spiegel Spezial 2/1991: Bericht des Club of Rome 1991, 43.  ↵

67)

I left the church 41 years ago because I did not understand the language, because I am searching, because I follow my yearning and because I need space for questions, thoughts and uncertainties.  ↵

68)

Wodak, Ruth: Politik mit der Angst. Zur Wirkung rechtspopulistischer Diskurse, Wien 2016 (Politics with fear. On the effect of right-wing populist discourses, Vienna 2016).  ↵

69)

" Use local resources for refugee care where possible." (Woman, 1964) "The Church still has a lot of money. It should lead the way and make a visible contribution towards more humanity. Many monasteries are almost empty. There is enough room to give refugees warmth and a living space. I really do not see such solidarity in our church. It is talked about, pointed out, but where is this Visible Activity."(Woman, 1972) -" Bishops and monasteries would have to open their doors much more for refugees. "(Man, 1944) -" Refugees: open empty parish houses and create space for refugees, inclusion in the parishes; People with special needs, the sick, old, young, middle aged "become one heart and soul" What a dream it will be when the Lord frees us ....! " (Woan, 1963) - "To create refugee shelters in parishes and monasteries and thus to set an example and become role model for society." (Man, 1948) - "Our treatment of refugees or people on the margins of society should be based in faith. Not only beautiful words, but offering parts of too large parishes to refugee families or the homeless."(Woman, 1970) -" Approach the refugees more and increase accommodation in Church institutions (currently done mainly by Caritas - unfortunately not by the monasteries)." (Man, 1944) -" Receiving and caring for refugees in parishes and monasteries, as much as possible." (Man, 1943)  ↵

70)

Július Marián Prachár / Karol Moravčík; Zuzanna Svobodová analysiert: “In families and schools, we still witness the consequences of the moral and spiritual devastation caused by the long periods.”  ↵

71)

Bischoph of Osnabrück (Germany).  ↵

72)

Thus, the preparatory documents on the Family Synod outline a much more positive picture of the family: perhaps also because this survey was made worldwide and was not as Europe-centered??  ↵

73)

Albert Biesinger from Tübingen has commited himself to the issue of the family catechesis. He can rely on factual support from Pope Francis, who gives great importance to the family catechesis in Amoris laetitia. Albert Biesinger writes in his report presented in the form of a manuscript: "In many places, the growing pastoral care areas were createdin the form of ‘the first communion as a family catechism’. That's not difficult at all. Even though, at first, only half of parents come to thematic parent meetings once a month, this is a complete success. In the 20 years of family catechesis at the cathedral in Rottenburg, we have accompanied hundreds of parents in intensive adult catechesis. "Biesinger, Albert, Family Catechesis with Pope Francis, Tübingen o.J., manuscript  ↵

74)

In the Orthodox tradition, pastoral care is shaped by the two principles of Akribia and Oikonomia. Akribia means: "The fidelity that is in love itself, and is always upheld by the biblically-based tradition of Christianity, is remembered ‘acribically’ (pushed to the extreme). At the same time it is accepted that members of the Church could not fulfill this demand due to an intangible mixture of guilt and tragedy: then the Father of a community (the "Oikonom", thus the bishop) has the obligation to ensure that nobody is excluded. After a time of repentance and healing, they are to be reintegrated into the full - and also sacramental - life of the church community. 

.  ↵

75)

Since John Paul II, the term "irregular" situations is used and these situations are no longer pejoratively described as concubinage or wild marriage. Pope Francis usually puts the word between quotation marks. Because no marriage, even the formally ordered, have already reached their ideal state and follow all the rules in everyday life.   ↵

76)

See Zulehner, Paul M.: From the law to the face. A new tone in the Church. Pope Francis on marriage and family - Amoris laetitia. Ostfildern 2016 (Zulehner, Paul M.: Vom Gesetz zum Gesicht. Ein neuer Ton in der Kirche. Papst Franziskus zu Ehe und Familie – Amoris laetitia. Ostfildern 2016.)  ↵

77)

Virt, Günter: Epikie - responsible handling of norms, Mainz 1983. - Ders .: Epikie and moral self-determination Freiburg 1994. - Epikie in the divorced pastoral, Theological-practical quarter script 142 (1994) 368-371. (Virt, Günter: Epikie - verantwortlicher Umgang mit Normen, Mainz 1983. – Ders.: Epikie und sittliche Selbstbestimmung Freiburg 1994. - Epikie in der Geschiedenenpastoral, Theologisch-praktische Quartalschrift 142 (1994) 368–371.)  ↵

78)

Statement by Pope Francis while visiting the Favela Varginha, Rio de Janeiro on July 25, 2013 (see also the final document of the Latin American Episcopal Conference of Aparecida, N ° 395). Likewise: EC 187.  ↵

79)

Teilhard de Chardin, Pierre: Hymne de l'univers. La messe sur le monde, Paris 1961.  ↵

80)

GS, Chapter IV.  ↵

81)

Historian and teacher, Master in Social History by the University of São Paulo, Brasilia.  ↵

82)

Rig-Veda. I.129.3.  ↵

83)

Panikkar, Raimondo: The Rhythm of Being. The Gifford Lectures, 404.  ↵

84)

Das Kapitel„Der Islam fordert das christliche Abendland heraus“.  ↵

85)

Vgl. Berger, Peter L.: The many Altars of Modernity, Boston 2014 (Altäre der Moderne. Religion in pluralen Gesellschaften, Frankfurt 2015).  ↵

86)

Davie, Grace: Religion in Britain since 1945: Believing Without Belonging (Oxford: Blackwell, 1994); and in Modern Europe: A Memory Mutates (Oxford: Oxford University Press, 2000).  ↵

87)

Hervieu-Léger, Danièle: Religion und Sozialer Zusammenhalt in Europa, in: Transit: Europäische Revue 26(2004).  ↵

88)

More about the "loss of values" in the chapter "(non-) values".  ↵

89)

More in the chapter „Economy“: „Dehumanization of life“.  ↵

90)

Thomas Luckmann, Dieunsichtbare Religion. Frankfurt am Main, 1991. – Ders.: “Shrinking Transcendence, Expanding Religion?” Sociological Analysis 50 (2) 1990.  ↵

91)

More on „Dealing with Islam“ in the chapter „Islam poses a challenge to the Christian Occident“.  ↵

92)

Zulehner Paul M., “Verbuntung: Kirchen im weltanschaulichen Pluralismus Religion im Leben der Menschen 1970-2010”, Schwabenverlag, 2011.   ↵

93)

Berger, Peter L./Zijderveld, Anton C.: In praise of doubt, New York 2010.  ↵

94)

http://www.katholisch.de/aktuelles/aktuelle-artikel/nicht-an-der-dreizahl-hangen (12.1.2018).  ↵

95)

Religious groups have long been living together in other regions, as one respondent from Mindanao in the Philippines shows: "There is also a large Islamic minority with distinctive local characteristics and problems, tribal religions have a certain role, and there are many other, relatively small but vibrant Christian communities."(Man, 1969)  ↵

96)

Zulehner, Paul M.: Muslimas und Muslime im Migrationsstress, Göttingen 2015.  ↵

97)

Zulehner, Paul M.: Verbuntung. Kirchen im weltanschaulichen Pluralismus, Ostfildern 2013.  ↵

98)

Belief in God in Islam  ↵

99)

Islamic community Görüş; Hutba, 28.07.2017; https://www.igmg.org/hutba-allahs-liebe/ (25.1.2018).  ↵

100)

The word / word connections occur 74 times.   ↵

101)

Jürgen Habermas, Ein Gespräch über Gott und die Welt (mit Eduardo Mendieta), in: Zeit der Übergänge, Frankfurt a. M. 2001, 172–195, 174–175.  ↵

102)

Die Analysen Zur Lage der Kirche in Indien lassen vermuten, dass hinsichtlich des auch in der Kirche präsenten Kastenwesens hinsichtlich dieser zweiten Diskriminierung Handlungsbedarf besteht. Ähnliches war in Zeiten der Apartheit in Südafrika der Fall.  ↵

103)

Many other authors are of the same opinion (according to the board of the Swiss League of Catholic Women SKF).  ↵

104)

Krätzl, Helmut: Im Sprung gehemmt. Was mir nach dem Konzil noch alles fehlt, Wien 1999.  ↵

105)

This phrase is currently contested. Usually "permission" is mentioned. This word addresses the topic from the point of view of the responsible authority of the church. Today, women use the word "access". They signal that the ordination is not "granted" by the Church leadership, but is open to women as members of the church.  ↵

106)

Peter, too, had stated that he would “never ever" eat the unclean food of the Gentiles. Yet he was taught a different lesson in a dream in Joppa. Maybe the Church does need a new "Joppa" (Acts 9: 32ff.) with regard to the ordination of women, which would flow into an apostolic council as it did then?  ↵

107)

Sex category means "the assignment to a gender in everyday life; this assignment may differ from the one assigned at birth".  ↵

108)

Gender fluidity shows that there are fluid transitions between the sexes (at least in individual cases), which - in a different way - can also be found within the sexes.  ↵

109)

Equality refers to equal access to opportunities, resources and power, not to a fictitious "equality” of genders  ↵

110)

The new right-wing populism is also addressed in some texts from Europe: Andonie Thomas / Kölbl Maria-Theresia [BDKJ]; Christian Bauer; Manfred Neuenberger; Lucia Scherzberg; extensively by Sonja Angelika Strube.  ↵

111)

In the section on human rights, "among other groups" also priests were named. According to some people, the connection between priesthood and marital life indicates a violation of the human rights of priests.  ↵

112)

Lobinger Fritz: Teams of elders. Moving beyond viri probati, Quezon City 2007. – Ders: Equipos de ministros ordenados, Barcelona 2011. - Lobinger, Fritz/Zulehner, Paul Michael: Priests for tomorrow, Quezon City 2004. - Zulehner, Paul M./Lobinger, Fritz: Um der Menschen und der Gemeinden willen, Ostfildern 2002. - Zulehner, Paul M./Lobinger, Fritz/Neuner, Peter: Leutepriester in lebendigen Gemeinden, Ostfildern 2003.  ↵

113)

Second Vatican Council: Dignitatis humanae, 1965.  ↵

114)

Beck, Ulrich/Beck-Gernsheim, Elisabeth: Riskante Freiheiten, Frankfurt am Main 1994.  ↵

115)

The word solidarity is strongly represented in the texts (254 times). Co-responsibility (12), responsibility (27), engagement (214), mission (151) and service (131) / caritas (101) are located in its vicinity.  ↵

116)

Habermas, Jürgen: Die neue Unübersichtlichkeit, Frankfurt 1985.  ↵

117)

Havel, Václav: Versuch, in der Wahrheit zu leben, Reinbek bei Hamburg 1989.  ↵

118)

These are the word patterns. Texts with the following words were included in this chapter: Faith (s) (579 times), Hope (159), Love (351).).  ↵

119)

More on "Secularization" and "Islam in Europe" in the chapters "Secularization" and "Islam is a Challenge to the Christian West".  ↵

120)

Peter L. Berger, The Heretical Imperative: Contemporary Possibilities of Religious Affirmation, New York 1979.  ↵

121)

More on this topick in Paul M. Zulehner, „Entängstigt euch! Die Flüchtlinge und das christliche Abendland,“ Ostfildern, 2016.   ↵

122)

In In this section, texts from the online study with the keywords integration (166 times), home (14), homeland (103), house(25), belonging (30), inclusion (7) and attachment (33) are taken into account.  ↵

123)

Berger, Peter L./ Berger, Brigitte / Kellner, Hansfried: The Homeless Mind: Modernization and Consciousness, New York, 1974.  ↵

124)

More about "spiritual seekers" can be found in the chapter "Secularization".  ↵

125)

Zulehner, Paul M.: „Beheimatung“ in „Neue Schläuche für neuen Wein: unterwegs in eine neue Ära der Kirche“, Ostfildern 2018, 166-169.  ↵

126)

The important words here are: "community" / "church community", "parish" and "small group".  ↵

127)

Zulehner, Paul M.: „Neue Schläuche für neuen Wein: unterwegs in eine neue Ära der Kirche“, Ostfildern 2018, 80.  ↵

128)

„This notion impressed me so much that I made it my motto." Francis, The Bull Induction of the Extraordinary Jubilee of Mercy "Misericordiae vultus", Vatican 2015, 8.  ↵

129)

Edmund Arens; Pablo Argárate; Gerda Schaffelhofer  ↵

130)

Klaus P. Fischer; Pedro Pizza; Willibald Sandler; Gerda Schaffelhofer; Norbert Scholl; Wolfgang Treitler; Wolfgang Tripp  ↵

131)

„There are some very concrete consequences of this point of view: that the Church, for example, stays away from the commandments (mostly: prohibitions) that deal with human sexuality. What kind of contraception, what form of relationship allows sexuality (whether married or unmarried, whether in the second marriage or only in the first marriage, whether heterosexual or gay etc.) - all this is due to the dynamics of social development and can not be fixed for all times. Against the often-proclaimed "relativism" stands, like a bulwark, the mercy of God (and, as we must emphasize again and again: the mercy of people to each other, as derived from it)." (Eva Jaeggi)  ↵

132)

„As the Jubilee of Mercy approaches, I make an appeal to parishes, religious communities, monasteries and shrines throughout Europe, that they express the Gospel in a concrete way and host a refugee family. A concrete gesture in preparation for the Holy Year of Mercy. May every parish, every religious community, every monastery, every shrine of Europe welcome one family, beginning with my Diocese of Rome”.  ↵

133)

„In the recent work of Cardinal Walter Kasper, mercy has received a full systematic theological treatment”, points out Oliver Davies. The texts present important monographs on such a (pastoral) theology of mercy; they cite relevant works, such as: 

Franziskus, Der Name Gottes ist Barmherzigkeit. Ein Gespräch mit Andrea Tornielli, München 2016. Kasper, Walter: „Amoris laetitia”: Bruch oder Aufbruch? In: StdZ 11 (2016), S. 723ff.; ders.: Barmherzigkeit. Grundbegriff des Evangeliums – Schlüssel christlichen Lebens, Freiburg 2012, S. 175; N. Lüdecke: Déjà vue, in: Theosalon. Meinungen zu Kultur und Religion, 27.10.2015. Kasper, Walter Cardinal: Mercy. The Essence of the Gospel and the Key to Christian Life, 2013. Lüdicke, Klaus: Wieso eigentlich Barmherzigkeit? Die wiederverheirateten Geschiedenen und der Sakramentenempfang. In: HerderKorrespondenz 66 (2012), 335-340, 339. Lazar, Roy A.: Pastoral Spirituality in the Footsteps of Pope Francis, 22017 Parmeggiani, Aldo: Barmherzigkeit vorrangig, Dolomiten v. 26. 10. 2015. Sandler, Willibald: Sakramentale Barmherzigkeit. Amoris laetitia als Weiterführung von Familiaris Consortio in der Frage der wiederverheirateten Geschiedenen, http://www.feinschwarz.net/sakramentale-barmherzigkeit-amoris-laetitia-als-weiterfuehrung-von-familiaris-consortio. Theobald, Christoph: „Mystik der Fraternité”. Kirche und Theologie in neuem Stil, in: Kurt Appel / Jakob H. Deibl: Barmherzigkeit und zärtliche Liebe. Das theologische Programm von Papst Franziskus, Freiburg 2016, 21–38. Virginia Azcuy / Mercedes García Bachmann / Nancy Bedford, Teología feminista a tres voces, 2016. Zulehner, Paul M.: Gott ist größer als unser Herz. Eine Pastoral des Erbarmens. Ostfildern 2006 sowie Walter Kasper: Barmherzigkeit. Grundbegriff des Evangeliums – Schlüssel christlichen Lebens. 2012.  ↵

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The suntitle is: “The heart of the Catholic Church in its turn toward the future.”  ↵

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