It is essential that the rooting the life of Catholics in the spiritual and cultural context of a living faith. The weakening of the faith and of an incarnated Christian spirituality favored him disconnect between the religious dimension of the believer’s life and his political commitment. And, moreover, this has increasingly caused the believer to be unable to make the moral content of the faith socially visible. In the long run, all this provoked the secularism of social movements of Christian inspiration with respect to evangelical values and the experience of a faith lived deeply, generating the undoing of a Christian formation and mentality.
L’absence of the social doctrine from the value horizon of Catholics it deprives them of an essential tool for discernment and planning. That set of principles of reflection, criteria and practical guidelines that they are is missing indispensable for the formation of a critical judgment on reality and for the constructive action of society, in conformity with the dignity of persons, from both a human and a Christian point of view.
The Christian communities are called to not so much form “sacristans”as Vittorio Bachelet used to repeat, but Christians well aware of the social dimension of their faith, who courageously and responsibly assume their vocation to the common good. It is quite clear that if new representation is desired, it is necessary generate a new Catholic social movement, as a nursery for vocations to politics, made up of individuals who live good practices online, at the service of the common good, with a gaze that goes beyond national borders, opening up to Europe and the world. And this, without renouncing the Christian inspirationeven when, for various reasons, it merges into non-denominational organizations.
It will be possible to express new representatives, only if before and during a social action of the people. Which, in turn, will be possible, if one is capable of develop a country project, of common good, of active and responsible citizenship. It is important not to miss the specificity of the contribution of believers to the management of public affairs. In Italian Catholicism before founding new parties, an attempt was made to create a new social and political movement. Think of “Todi 1”, “Todi 2”, “Todi 3”. where in recent years, starting from 2011, several Catholics have thought about their role in politics. But those who had contributed to giving birth to this project of a new movement, as an urgency that had to respond to the need for a cultural, rather than socio-political, recomposition, have not always succeeded in making it advance. Indeed, some have even removed the idea of a cultural “movement”, to engage more immediately in the birth of a new party reality.
Without feeling the need to work in the first place creation of a dialogue between the multiple social forces of both Catholic and liberal extraction (ie headed by people of good will, even if non-believers) and to the elaboration of a new cultural project. In a certain way, this delayed the birth of a real political cultural movement, continuing the situation of diaspora and the irrelevance of Catholics in the government of the polis, according to the reflection of Pope Francis in the apostolic exhortation “Evangelii gaudium”.
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