Reginald Santilli & the Journal Vita Sociale

Social Commitment Segni Val d’Aosta Assistant to FUCI (Federation of Italian Catholic Universities) & ACLI (Catholic Association of Italian Workers) Founded Florentine Alpine House in Val d’Aosta Worked effectively with young people Founded Vita Sociale

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

Politicial Impact CST Principles entered new Italian Constitution –Catholic representatives in the Constitutional Assembly –Gerardo Bruni’s 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

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.’

Christianity & Marxism Critical engagement, not integral rejection During Florentine period ( ) –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 ( ) –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

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

‘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

Political Theology 1973 Bologna conference of Christians for Socialism Camporeale’s 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

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 province’s views, criticising the magisterium, being philo-Marxist –VS suspended, though a research version continued till 1997 VS 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