Part of the church is disappearing

What happened to conservative catholicism? The question that delimits the discourse to our national borders can be valid both for the “ecclesiastical” context and for the political-institutional one. But if it is true that the weight ofchurch (and of secular Catholicism) fell with the advent of modern society, it is also true that the little influence that remains lies in the hands of the so-called “progressive” fringes.

The plastic demonstration also came from the challenge of Quirinale: Andrea Riccardi, one of the names mentioned in the early stages of the discussion about the future of Colle, is the founder of Sant’Egidio, a reality traditionally associated with the center-left. The President of the Republic Sergio Mattarella himself comes from the left wing of the Christian Democrats and from the olive tree and has often remarked that he is a Catholic but tends towards a more progressive vision.

Paradoxically, a name comparable to popularism Catholic, as far as “quirinabili” is concerned, Pier Ferdinando Casinis, who is nevertheless a Member of Parliament, was elected from the ranks of the Democratic Party. In fact, the center-right, a name meant by “ratzingerism,” did so: the name of former Senate President Marcello Pera, who nevertheless never knew the proof of the tightness of the chamber, and who never seems to have been subject to genuine negotiation among the players in the game (as Riccardi to tell the truth).

The question is political, but not only – as mentioned – in the literal sense of the word. In fact, it is a general phenomenon which, if it concerns the ruling class, certainly also directly concerns the Church as an institution. The example of the figures considered to be consumable by Colle is only one of the possible sides: The background is that the so-called “real” Catholicism is perceived as slowly regressing. On the other hand, as Matteo Matzuzzi noted in his long study for The paperthe route taken by the complex Italian Catholic world, whether ecclesiastical or secular, certainly seems to lean towards left.

The reason for the definitive blow to what the chroniclers, especially at the time of the last government led by Silvio Berlusconi, defined “ruinism”, could be the episcopal synod desired by Pope Francis. During the synodal journey, the Italian episcopal conference was able to lean on new forms of organization and new doctrinal guidelines: it is foreseen that the “outgoing church” – the formula that Jorge Mario Bergoglio loves – will become paradigmatic.

And then there is the question of the new president of the CEI, with the imminent expiration of the mandate of the dialogue and moderate Cardinal Gualtiero Bassetti: the name of the cardinal Matteo Maria Zuppi, which in turn comes from Sant’Egidio, and which always derives its desires from progressiveism (albeit dialectically), is so favored that it seems almost troublesome. It has been said for some time that Zuppi can directly aspire to Peter’s throne.

The protagonist is, in short, only the driving force of a cultural current. And this web of the correct use of political terminology in ecclesiology: it’s never a good thing. The health of the other camp is what it is: a successor to the cardinal Camillo Ruini there is no. And Ratzingerism came under attack with the story of the alleged “incorrect behavior” that Benedict XVI is accused of in Germany.

The Catholics conservative, again, they have slipped into the dichotomy “vaccinism” – “non-vaccinism”, which gives their side to the spread of the ideas of “adult Catholics”, who now enjoy good and bad times on a par with public opinion. The Synod is above us, and those who believe that the Catholic Church must be profoundly transformed will have no rivals in its path.

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