Cristofobia em 8 lições

Christophobia" is a term used by some to describe an irrational fear or hatred of Christians, or Christianity in general...

"Christophobia" is part of a massive rewriting of a historical past, which includes the editing out of unruly realities that contradict the secularist interpretation of history.

Eu diria que é possível idenificar os factores 1, 2, 5, 6 e 7 em vários blogs da Lusosfera todos os dias da semana (excepto aos Domingos porque é o dia do Senhor).###

The first factor is the "20th century experience of the holocaust," as if the Shoah resulted from a Christian-based anti-Semitism.

Second is "the 1968 mindset" that many leaders of that generation took with them as they rose to important positions in government, the universities, and the media. These aging veterans of the spirit of '68 can echo the Ecrasez l'infame (Crush the infamous thing!) of Voltaire in the 18th century, the infamy being Christ and his Church.

Third among the components of Christophobia, and more particular to Europe, is "a psychological and ideological backlash to the Revolution of 1989 in Central and Eastern Europe; strangely enough, because the Revolution was largely fueled by Christians reacting against communism as the "embodiment" of secularism, psychological denial followed."

Fourth on the list...is "continuing resentment of the dominant role once played by Christian Democratic Parties in post-war Europe … in the creation of the Common Market, then the European Community and so forth."

...

The fifth point is "Europe's tendency to parse everything right/left — and then identify Christianity with the right, which is the party (as the left sees it) of xenophobia, racism, intolerance, bigotry, narrowness, nationalism, and everything else Europe must not be."

...Next Weigel lists resentment toward Pope John Paul II (now transferred to Benedict XVI) among both secularists and Catholic dissidents. The popes and the Church are accused of being pre-modern, but as Weigel sagely points out, "The alternative possibility — that John Paul II was a thoroughly modern man with an alternative, and perhaps more penetrating reading of modernity — simply cannot be entertained."

Seventh among the conditions conducive to Christophobia is that Europeans have been "fed by distorted teaching about European history that stresses the Enlightenment's roots of the democratic project to the virtual exclusion of democracy's historical cultural roots in the Christian soil of pre-Enlightenment Europe. Nothing new here. Since the "Whig" historians began propagating their view of the progress of human history flowing out of both the Reformation and the Enlightenment, mainstream historians have basically shrugged off the so called "Dark Ages" and Middle Ages as obscure wasted centuries full of Papist superstition and barbarian warfare.

For the eighth element in Christophobia, Weigel conveys Weiler's suggestion "that the aging children of 1968, now middle-aged and soon to be retired, are upset that, in some cases, their children have become Christian believers."...The proof of its accuracy will be the presence in 2030 of many Catholic lovers of Christ seriously influencing the culture of a newly reborn Europe.

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