Reginald Santilli

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Reginald Santilli

• the Journal
• Vita Sociale

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Social Commitment

• Segni 1908-1981Val dAosta
• Assistant to FUCI (Federation of Italian Catholic
  Universities) ACLI (Catholic Association of
  Italian Workers)
• Founded Florentine Alpine House in Val dAosta
• Worked effectively with young people
• Founded Vita Sociale

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Vita Sociale

• 1944 with friends at Santa Maria Novella
• 1946 founded school of journalism
• 1949 Catholic Centre of Social Studies
• Christian response to social political issues
• origins against totalitarian ideology in WWII
• CST against both communism fascism
• respect for the person state to serve people
• society for humankind humankind open to society
• limits on private property limited by social duty
• work as activity of the person, needing just
  wages

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Politicial Impact

• CST Principles entered new Italian Constitution
• Catholic representatives in the Constitutional
  Assembly
• Gerardo Brunis Social Christian Movement
• Not a research journal, but aimed to
• make Christians present in society
• make Catholics socially active, defend the poor
• VS criticised political party programmes
• compared analysed especially that of PCI
  (Communists) Social Democrats
• Critical of DC (Democrazia Cristiana) no need
  for one Catholic party, lack of democratic
  programme
• Christian witness that faith more better than
  any one ideology

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Theology of Modernity

• Huge change church society 50s 60s
• migration, economic boom
• John XXIII, Vatican II
• Caused crisis in Santilli his Centre
• VS handed over to Pistoia formation house, 1966
• New editors Camporeale Verde
• New focus on dialogue with the modern world
• theology must, therefore, change dwelling
  places it must go from the church sanctuary to
  the social tribune, from the seminary to the work
  place, from liturgical processions to political
  assemblies, from the non expedit to the political
  fray, from mission territory to the nations of
  the Third World.

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Christianity Marxism

• Critical engagement, not integral rejection
• During Florentine period (1944-65)
• VS clear incompatible Communist states being
  established, persecution of Church
• Yet possibility of common action for social
  justice material needs, workers rights, limits
  on private property
• Dialogue continued (1966-75)
• interviews with PCI members, but cooling of
  relations
• Marxism a force for social change, though limited
  to one class
• but Christianity adopts and transforms social
  structures
• Focus of dialogue on atheism irreconcilable
• Yet dialogue transformative for both parties

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Association of Catholic Workers

• Catholic workers movement ACLI
• 1968 social movement impact
• Seeking autonomy of Catholic citizens in
  politics, outside opposition of PCI DC
• 1969 ACLI congress, broke away from DC
• tension with Church hierarchy Paul VI admonished
• VS interest Camporeale article
• a catalyst for the development of the Christian
  Conscience but absorbed elements deriving from
  socialist and Marxist viewpoints.
• need for theology to deal with peoples social
  realities, without assuming a class character

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Third World

• New VS column on global south from 1971
• conflict between Marxists Christians in these
  countries
• responsibilities of industrialised nations
• aim to collaborate with forces of renewal
  liberation
• focus on struggle for democracy
• editorial group to create encounter debate
  between the different cultures
• e.g. on Chile, Vietnam, Middle East

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Political Theology

• 1973 Bologna conference of Christians for
  Socialism
• Camporeales reflection on political theology
• the very political practice of the labour
  movement is the place for a re-awakening of our
  consciousness of the dimensions of the Word of
  God, the measure of charity, the meaning of sin
  redemption.
• Alliance of PCI, socialist Catholic forces

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End of an Era

• 1970s crumbling of hopes of Vatican II reflected
  in VS
• 1974 studium closed teaching core of VS
  dismantled
• VS accused of not representing Roman provinces
  views, criticising the magisterium, being
  philo-Marxist
• VS suspended, though a research version continued
  till 1997
• VS 1966-1975 had sought to follow Vatican II call
  
• listening to peoples struggles, especially the
  poorest,
• in collaboration with laity non-Christians
• creating a space for open, reflective dialogue
• understanding the Church as the People of God in
  the life of the modern world

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