Ossip Mandelstam y el cristianismo.

Este comentario lo refiere de memoria Nadiezhda en su libro "Contra toda esperanza" en la página 422.
"Gracias a la maravillosa bondad del cristianismo, toda nuestra bimilenaria cultura es la absolución dada al mundo para juzgar en libertad, para el placer espiritual, para la libre imitación de Cristo".

Paper The future of Christianity and the european culture. Rome October 2017.

The Future of Christianity and European Culture. José Miguel Serrano Ruiz-Calderón. UCM.

Christianity and Europe.

Those of us who are believers must be aware that Christianity is not a culture, a continent, the inspiration for this or that artistic movement or a form of morality good for sustaining the social order. We also know that Christianity cannot be reduced to institutions that may historically have embodied it, let alone to those which, in spite of their origin—the European Union, for example—set it aside and leave out its name as though it were something ominous, thereby expressing a poorly disguised Christianophobia.

There was, of course, Christianity before Europe, without entering into the founding Greek myths for the term “Europe,” which eventually came to designate something concrete, geographical and cultural, and there is unquestionably an extra-European Christianity.

My thesis is that if the future of Christianity is uncertain without Europe, in the sense that its “cultural” evolution would be very different from what we have seen so far, Europe’s future without Christianity is non-existent. No predictive efforts are required to support this thesis. In fact, all we need to do is gently project into the future what we see today in our continent: this ancient market with a faltering culture that calculates its appeal using well-being.

Well-being is of course attractive above all to people who do not have any. It is certainly a relative well-being. On the one hand, it is not the same for everyone: there are people who live well and sectors that do not live so well. On the other hand, the economic dimension of well-being depends on the number of people involved in the sharing out. I am aware that economists talk about the wealth creation represented by those who come, for example, as immigrants, and I do not doubt this, but its numerical expansion is not unlimited in a given period.

But well-being is misleading and comparative. It is misleading in that many may believe that well-being comes about by itself and not through the cultural and legal conditions that sustain it. Many of those who come here and many of those of us who are already here might think that the conditions that facilitate well-being are given, that they must not be cultivated, that an effort has not been required to achieve particular political conditions for valuing personal human life and for setting certain rules of moral behaviour. There are two problems here. One involves those who simply do not see the political and social conditions of well-being. Though this may be a problem particular to the most asinine, it should not be downplayed. As the Spanish writer Baltasar Gracián said, fools are the people who seem like fools, and also half of those who do not.

Orwell y el éxito social.

Refiriendose  a la escuela antes de 1914 Orwell sentencia con sarcasmo: En sentido amplio estabas obligado a ser un cristiano y un triunfador social, lo que es imposible.

Jimenez Lozano y cambios en la religion.

Me preguntaba como expresar mi punto de vista hacia los cambios religiosos en la inmediata postmodernidad. Miraba en los escolios, donde hay mucho y muy claro. Pero he aquí que he dado con unas notas  de Jimenez Lozano que vienen como anillo al dedo para resumir de forma inmejorable  mi estado de animo.
"Hay un libro, no bien logrado pero desolador, sobre los pueblos deshabitados y "los yermos y baldíos", que diría Jovellanos. En un mensaje, creo que del año pasado, F. me decía: "De mi pueblo me llegan noticias como esta: que el cura que va a decir la misa de los domingos y fiestas de guardar, el día de los Santos no tuvo tiempo para ir a bendecir a los difuntos en el cementerio, así que la media docena de mujeres y los cuatro hombres que quedan se fueron solos y comenzaron a cantar (de memoria) lo que habían aprendido en la infancia, el libera me Domine o La tremenda, como dicen por allí. ¿Que le parece? Al cura que va se lo han contado, y el ha dicho que el ya no conoce ese texto, pues ahora ya no se lleva".
¿Que puede parecerme? Es una tremenda historia postcristiana o de un cristianismo arreglado a la luz del Espíritu del tiempo y, por tanto, en estado de disolución." (Impresiones Provinciales.)
Por cierto aqui pongo el texto repudiado por el gusto moderno:
Libera me, Domine, de morte aeterna,
in die illa tremenda:
Quando caeli movendi sunt et terra,
dum veneris iudicare saeculum per ignem.
 
Tremens factus sum ego, et timeo,
dum discussio venerit, atque ventura ira.
Quando caeli movendi sunt et terra.
 
Dies illa, dies irae, calamitatis et miseriae,
dies magna et amara valde.
Dum veneris iudicare saeculum per ignem.
 
Requiem aeternam dona eis, Domine,
et lux perpetua luceat eis.
 
Libera me, Domine, de morte aeterna,
in die illa tremenda:
Quando caeli movendi sunt et terra.
Dum veneris iudicare saeculum per ignem.

Gómez Dávila sobre el cristianismo adaptado.

2350.        Hablar de manera que el auditorio entienda no consiste en predicarle lo que quiere oír.

El cristianismo liberal de ayer, el cristianismo progresista de hoy, para convertir el mundo, en lugar de adoptar un lenguaje que el mundo entienda, adaptan el cristianismo al mundo.
Escolios I 499.