Pope Francis has undeniable merit: he brought the Catholic Church out of a profound demoralization due to the crimes of pedophilia that affected hundreds of ecclesiastics. Then he unmasked the financial crimes of the Vatican Bank, which involved monsignors and people of Italian finance.
Future Of Christianity Go
Sense Of Life
But it mainly gave another meaning to the Church, not as a closed fortress against the “dangers” of modernity, but as a field hospital that cares for all those in need or search of a sense of life.
This Pope coined the phrase “a Church on the way out” in the direction of others and not itself, becoming self-ending.The data reveal that Christianity is today a religion of the Third and Fourth Worlds.
25% of Catholics live in Europe, 52% in America and the rest in the rest of the world. This means that, once the Western cycle is over, Christianity will live in its planetary stage a denser presence in some parts of the world today considered peripheral.
It Will Only Have A Universal Meaning With Two Conditions.
The first, if all the churches understand how the movement of Jesus, recognize each other as bearers of their message without any of them claiming exclusivity but in dialogue with the world’s religions, valuing them as spiritual paths inhabited and animated by the Spirit. Only then will there be mental peace, one of the essential conditions for political reconciliation.
All churches and religions must be at the service of life and justice for the poor and for the Great Poor, which is planet Earth, against which the industrial process carries out real total war.
The second condition is that Christianity relativizes its western institutions and dare to reinvent itself from the life and practice of the historical Jesus with its message of a reign of justice and universal love, in total openness to the transcendent. Keeping the current canon can condemn Christianity to become a religious sect.
The first is to safeguard the Common House and the system of life threatened by the generalized ecological crisis and global warming. An ecological-social catastrophe that will decimate the presence of a large part of humanity is not impossible. The question is no longer what future Christianity will have, but how it will help to secure the future of life and bio capacity of Mother Earth. She does not need us. We do need it.
The second challenge is how to keep humanity together. The levels of accumulation of material wealth in very few hands (1% control the majority of the world’s wealth) can divide humankind into two parts: those who enjoy all the benefits of techno science and those condemned to exclusion, without hope of life or even being considered subhuman. It is essential to affirm that we have only one Common House and that we are all brothers and sisters, sons and daughters of God.
The third challenge is the promotion of the culture of peace. Wars, political fundamentalism, and intolerance in the face of cultural and religious differences can lead to levels of violence of high destructive power. Eventually, they can degenerate into deadly wars with chemical, biological and nuclear weapons.
The fourth challenge refers to Latin America: the incarnation of indigenous and African-American cultures. After having almost exterminated the prominent original cultures and enslaved millions of Africans, it is necessary to work to help them to recover biologically, to rescue their ancestral wisdom and to see their religions recognized as forms of communication with God. For the Christian faith, the challenge is to encourage them to make their synthesis to give rise to an original, syncretic, African-indigenous-Latin-Brazilian Christianity.