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a Christian Europe? In general terms, in reviewing the history of the West, the adage about ‘the Christian West’ or ‘a Christian Europe’ is common. Perhaps it would be more correct to speak of the Christian roots of European cultures. A Europe at the origin of two world wars, and torn asunder by them, is far removed from any Christian mentality. A Europe whose population is in large part absorbed by consumerism and by moral and intellectual indifference, cannot certainly be called Christian. In spite of the contrary evidence of Christians themselves, in spite of the alienation of the present-day world from Christianity, in spite of the influence exerted also by Judaism and Islam on the European mentality, it cannot be denied that, after the collapse of the Roman Empire, Christianity modelled the cultures both of Western and Eastern Europe. By rejecting these Christian roots, we misunderstand the cultural, political and economic history of Europe. The movement of the Enlightenment itself can only be understood against the background of Christianity, and it has to be recognized that profoundly Christian values, albeit expressed in a secularised form, continued to flourish within it. So, Christianity has profoundly transformed the civilizations of Europe by its inculturation in them and influenced their development right down to the present day. Let us not forget that, after the disaster of the Second World War, a fundamental contribution to the reconstruction of Western Europe was made by such statesmen as A. De Gasperi, R. Schuman e K. Adenauer, through a deliberate revival of the continent’s Christian roots. Even in the Orthodox world, Christianity has remained the unifying principle of the peoples of Eastern Europe, in spite of their long period under Communist domination. The role of monks and monasteries in the development of European cultures. Neither St. Benedict, nor other founders of monastic orders, ever had any intention of creating a Christian culture or a Christian Europe. In spite of their evangelical ideals, they promoted an integral development of man and European societies. The performance of their own principal activities liturgical celebrations and study required that monks should know or learn how to read and write, in order to provide themselves with the necessary books. The monasteries established schools, not just for their own monks; they were also open to students from outside. Ancient codices were also copied. Without this work we would be deprived of a good part of Latin culture (ancient Greek culture has also been transmitted to us through Arab translators and refugees who arrived in Europe after the fall of Constantinople). The monasteries preserved all this inestimable cultural heritage in their libraries and archives. According to the Rule of St. Benedict, monks should support themselves by the work of their own hands. That’s why they also devoted themselves to the cultivation of the land and to animal husbandry. Cistercian monks indeed made a substantial contribution to the development of agriculture by introducing new methods. Monks have also, since time immemorial, practiced the arts and crafts. Monasteries have left us a rich cultural heritage they form part of it themselves. Moreover, a different view of manual work developed through monks. It was revalued, and its value enhanced, in a culture in which manual work had hitherto been performed solely by slaves and women. All this derived its origin from a Christian root, promoted by the example of St. Paul. Christian roots in the European mentality. Greek philosophers, in opposition to the popular religious tradition, placed reason at the centre of thought. The encounter between Christian faith and philosophic thought led to the development of theology, and from the fusion between them was born, in a continuous and fruitful dialectic, the development of Western philosophy and theology: a process unique in the world. In other cultures, in fact, we have a religious and cultural tradition that does not distinguish between philosophy and theology. In this context the concept of the person was born (Boethius), and the concept of the dignity of the individual developed on this philosophic and theological basis. This is the point of departure for the modern definition of human rights. With good reason the Chinese say that the concept of human rights is a product of Western reflection. The same goes for the concept of solidarity, i.e. the social responsibility of the State for the poor and the weak. It is undoubtedly a legacy of the Gospel. This sense of responsibility is present in other cultures too, but its ultimate origin lies in the Christian history of the West. Buddhist monks. This brief text is only a preliminary reflection on the Christian roots of European culture, especially that of the West, and on an anthropology based on the Gospel. Where will we end up if we cut ourselves off from these roots? In the name of the Enlightenment, i.e. pure reason, an incredible cultural heritage was destroyed. In this contemporary period, the common viewpoint focuses attention not on abstract reason, but on the destiny of the individual; this leads to absolute individualism and may therefore lead to total arbitrariness. Will this be enough to save man and to build the society of the future? In 1979 Buddhist and Shintoist monks came from Japan to seek the roots of the extraordinary scientific and technological development of the West. They were convinced that these roots lay in Christianity and especially in monasteries.
