The crisis of European humanism is closely connected with a number of phenomena: globalization, terrorism, immigration and cultural change. It is the religious perspective that is taken in this contribution and concerns two aspects in particular: the change under way in the spiritual and religious world in connection with the principles of European humanism and the sacred relationship and violence in expressions of xenophobia and, above all, of terrorism. The reflections on these issues take their cue from some research data: the most recent E.V.S. - European Values Study - survey in which 67,492 people living in 47 European countries or bordering areas were interviewed, the one by the Università Cattolica in Lombardy on the Jubilee of Mercy and the one by the French Ministry of Internal Affairs on radicalized Jihadists. The construction of an index of adhesion to the values of European humanism - the expression of principles of modern ethical conscience and the base of a non-confessional spirituality, as well as highlighting in the E. V. S. survey a marked difference in the orientations towards values between the Eastern European countries, which joined the European Union more recently, with respect to the Western European ones (the Europe of 15) which for some time have been the leaders of this partnership - has also shown the difficulties of the historical religions to inculturate their message in this strongly secularized area of the world, but does not alienate the assertion of very high spiritual values. The appearance of a 'spiritual' model which creates a new paradigm in the relationship with the sacred and shifts the barycentre from institution to subject - a process which is also highlighted by the study of the Jubilee of Mercy - appears for the time being to emerge on the crisis of a model of «religion» which finds it hard to abandon theological visions of the past and ethical positions which modern conscience can no longer accept. The analysis of xenophobia and above all of terrorism, today more present than ever in Europe, is also carried out in this contribution from the religious perspective, because there cannot be an adequate comprehension of these phenomena if we do not take into account that their strength and their entrenchment in people are the result of a process of sacralization, which is not necessarily achieved through reference to a specific religion, as in the case of the Muslim Jihadists. For this reason, the article examines in the details the ambiguous nature of the sacred, the characteristics of the conversions to great ideals in the movements of revolt and the sacrificial dynamic which reproduces the ritual 'death/rebirth' practice, then using these categories to better understand the offer and action of Jihadist terrorism today.
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