Náboženství a sekularizmus v Evropě podle Josepha Ratzingera - Benedikta XVI.

Abstract

Europe as a continent was founded on three basic foundations: the ancient Greek philosophy, Roman civilisation and the Christian faith. Europe came to be known as a Christian continent, founded on and preserved by Christian principles. In recent times, Europe has become a secular continent, enabling the transcendence of the hitherto insurmountable, sanctification of the world and its principles, as well as the common things around us into a secular one. Secularisation is the process that makes possible this conversion from religious to secular. Characteristically, separation of religion from state institutions, freedom to practice one's faith or belief without harming others, and equality of all irrespective of religious belief, are the main features of secularism.

In Europe, rationalist philosophies and theologies, anti-clericalism and anti-statism, a tendency to philosophical monism and naturalism, and a zealous commitment to individual freedom and rights are the forms that secularisation took to actualise. These were occasioned by certain factors: the process of rationalisation and the disenchantment of the world as described in the works of Max Weber, the pluralism of ideas or the loss of shared sacred canopy identified in the works of Peter Berger. Then there is the inclination toward the technological worldview championed here by Steve Bruce. Structural differentiation is another argument by Talcott Parsons. Finally are the internal factors, the situation where some religions have themselves become significantly more secular, perhaps to fit in with the modern world or to remain relevant. While we identify the conflict model in France, we identify the moderate cooperation and harmony model in Germany and the UK and even a more tightly knit harmony in the case of Poland and Ireland.

The Czech Republic varies from all others in Europe because of the uniqueness of the background causes, one of which was a desire for a nationalist identity and a church that typifies this search. On the other hand, though a lot of weight is thrown behind the communist regime as the climax reason for secularisation in the Czech Republic, our study seems to see it otherwise judging from the experience of other former communist countries like Poland and Slovakia. And again, we want to agree to the nomenclature of the Czech Republic as a secularised society, which came to be as a result of certain factors in her historical, political and religious development. But do not agree with it being considered the most atheistic country in the world based on the fact that secularism does not in any way imply atheism. This said, we submit that Czechs are religious people only that not many are in an institutionalised manner.

Ratzinger is a seasoned theologian and a former Pope. He believes that secularism in Europe has done more harm to Europe's identity than good; it stands the chance of destroying the unique identity of Europe forged over a period of time. This loss could result in the rise of Islam- an old-time contender with the unique culture of Europe - on the European continent. This is necessitated by the careless regard for the future of Europe, which is being threatened by the advancement in scientific medicine without conscience. This in turn has a negative effect on demography. Similarly, he decries the exportation of western culture to other countries of the world. Nigeria could be one of the countries under the influence of this phenomenon. But considering the inbuilt capacities of cultures to resist influences from external cultures in order to guarantee perpetuity, how much is secularisation going to have an impact on the Nigerian society. It is important to note that the Nigerian case is unique in the sense that, though being a religious clime, it is guided by a secular constitution. Secularism, in the final analysis, does not mean the absence of faith and does not presuppose secularism like secular Europe would exemplify.