Different but unsevered roots

“Despite the belief that European culture has undergone longstanding “American” influence, sooner or later it becomes evident that these two worlds don’t perfectly combine. Indeed, the culture of the New Continent is the result of a reaction to that of the Old Continent with which it preserves an indissoluble bond”. These were the closing remarks of Marco D’Avenia, Professor in moral philosophy at the Pontifical University of the Holy Cross, that he delivered a few days ago, upon the conclusion of the XXX European Week promoted in Villa Cagnola di Gazzada (Italy) by the ‘Ambrosian Foundation Paul VI’ and by the Catholic University of the Sacred Heart. Moderators of the meeting on “Europe and its Religious Expansion in the North-American Continent” were: Catholic University Professor Cesare Alzati and the Lincean Academy scholar Sante Graciotti. The Conference was marked by a Eucharistic celebration in memory of Msgr. Pasquale Macchi, who was the personal secretary of Paul VI for many years and was the President of the Ambrosian Foundation (See previous article of SIR Europe 59/2008). Symbols and legends. In defining as “a difficult challenge”, the topic of the European roots of the United States, “with special reference to the religious sphere”, D’Avenia remarked that the history of this Country is brief, “especially that part that is viewed in its relationship with the development of American history, while its turning points take place every two or three decades at the most”. However, “despite its brief time duration, this history is “compressed”, and for this reason it is all the more hard to decode”. It is “often expressed in the fulfillment of the symbolic form”. To the light of the theory of historian Jacob Burckhardt, D’Avenia reintroduces the image of peoples whose “relationship with the past is marked by the preservation of their natural shell”, whose inner selves are nourished with “legends” and “symbols” aimed at “strengthening their a-historical identity”. For the philosopher, Americans “are a modern example” of “educated individuals with an a-historical formation”. Since “the foundation of their identity reposes on the awareness of a past marked by symbols and shackles”, they “renounce” the “historical element”. “In reconciling symbolic narration and philosophic reflection – Professor D’Avenia maintains – we could get a clearer picture of the – desired – positive projection of US culture, if integrated with European culture, along with an explanation regarding its self-imposed limits vis à vis its original parting from Europe”. In other words, concludes the philosopher, “America needs Europe and Europe needs America. All the more, at a different level, “American religion’ needs ‘European religion’, especially as pertains to its Jewish-Christian roots”. The principle of “pre-existence”. “In Northern America, the Artic and Sub Artic regions underwent evangelization at a later moment, although already in the 16th century ongoing contacts marked the missionaries’ relationship with the local population. Thus, Christian views were circulating. However, only in 1820-1840 were the first permanent missions established by Methodist, Anglican and Catholic groups”, stated Frédéric Laugrand (Laval University, Québec). As soon it had been introduced by occasional missionaries or proselytes, “Christian thought rapidly spread” causing the “relinquishment of certain practices (shamanic talismans, ritual tattoos, winter celebrations of the tivajuut), along with the adoption of new practices (Christian hymns and prayers, keeping holy Sunday and so on). At times both rites were preserved, since the pre-existence principle lived on”. The contribution of Irish Catholics. “Ambiguous”: is the term chosen by David Noel Doyle, (University College Dublin) to define Ireland’s relationship “with the European Continent, and with those who left their homeland headed towards North America”. For the speaker, geographic isolation, cultural backwardness along with England’s century-long repression, conveyed to the Irish a special sense of identity” and “a defensive attitude” often held “to defend their religiousness”. “Contemporary global powers and the universal Church have many common interests and points of contact. The humbleness of Irish American faith led to family fertility, brought new life to parishes, schools and associations. It was a long and delicate process strongly linked to the Irishmen’s sensitivity to all human rights”. Irish Catholics claimed these rights for a long time in the political sphere with positive outcomes also at legal level”. “Tradition – he concluded – can thus be much more than a useful memorial”.