Member of the Institut de France, normalien, agrégé in philosophy and professor emeritus of philosophy at the University Panthéon-Sorbonne, Rémi Brague is notably the author of
Europe, the Roman road
(Folio essays, 1999) and of the
Reign of the man.
Genesis and failure of the modern project
(Gallimard, 2015).
FIGAROVOX.-
Since January 1, eight churches have been the object of acts of vandalism or theft. How do Catholics perceive these malicious acts?
Rémi BRAGUE.-
Gestures of this kind have been taking place for quite some time. There have been thefts in churches, and not just looting of trunks, but thefts of works of art, paintings and statues, for a long time, and even more so since many churches are only visited from time to time. far. Sacred vessels, chalices, ciboria, etc., which fools believe to be of precious metal, and which are easier to dispose of, are obviously more targeted. Breaking statues of saints has been a French tradition since the Protestant Reformation, then since the Revolution. The thefts of consecrated hosts are of another order and are probably explained by a rise in power of Satanist cults that are reported almost everywhere.
I don't know if the beginning of this year marks a clear, measurable upsurge in these kinds of incidents. It seems so. Or in any case, it is sure that we talk about it more than usual. It's interesting that it's only now that they're being given media coverage that's about to match. Again, it depends on the media. For some, it's a non-event. Instead of saying that only the “
right
” media talk about it, and blaming them for it, those on the “
left
” should do their own soul-searching, or explain clearly why they choose to silence these kinds of events.
These acts reveal a total incomprehension, even a suffered or desired ignorance of the Christian message, of the person of Christ, of what the saints represented by the statues that are beheaded have achieved.
Remi Brague
Catholics are obviously pained.
It is not so much by the humiliations or threats to which their people are subjected, as during this procession that Muslims attacked.
It is above all through material destruction.
Not, of course, because plaster or stone would be more precious than human flesh;
it's the contrary.
But it is because these acts reveal a total incomprehension, even a suffered or desired ignorance of the Christian message, of the person of Christ, of what the saints represented by the statues that are beheaded have achieved.
That we unbolt a statue of Cecil Rhodes still passes, but of Saint-Antoine de Padoue or Saint-Vincent de Paul?
For now, the Church seems to have reacted little. Should we see a form of shyness?
By “
the Church
”, you mean, it seems to me, the hierarchy, therefore the episcopate.
It is true that his reactions remain discreet.
To what attribute this little noise?
Prudence while waiting for the facts to be better established, the culprits identified, their motivations brought to light?
Pure and simple cowardice, concern not to "
make waves
", as in the National Education?
Desire not to throw oil on the fire in an already tense situation?
Not to “
play the game
” of X or Y (in this case, rather of Z, by the way…)?
I do not know.
How to explain this hatred against the Christian faith?
First, there is a very simple fact, which is that it is easier to attack Christianity than other religions;
there, at least, we don't risk having our throats cut.
Then, one can hate Christianity either as a religion in general, or because it is a specific religion, different from the others.
It therefore combines the hatred of "
secularists
", enemies of all religions and that of the enemies of Christianity in particular.
For example, to speak only of Catholic or Orthodox Christianity, Muslims and evangelists may wish to concretize their repugnance in front of painted or sculpted images...
Moreover, it is a fact that Christianity in its Catholic form has been the religion of a large majority of French people.
Two consequences follow: on the one hand, for many, “
the religion
” which they want to end necessarily presents itself in the form of Catholicism.
And on the other hand those who hate France and dream of destroying it feel more or less confusedly that attacking the Catholic Church is also a way of weakening the whole country by undermining its spiritual foundations.
In response, the Minister of the Interior, Gérald Darmanin, announced an envelope of four million euros to secure places of worship. Are these measures sufficient? Are the solutions solely financial?
In France, and since the law of 1905, the places of worship that already existed before the said law are the property of the State. It is therefore up to him to ensure their permanence. It often seems that he cares more about what, in the churches, attracts tourists and fills the coffers, while he neglects the maintenance of what cannot be seen and yet allows the building to stand up. . This is one of the causes of the Notre-Dame fire. In a somewhat similar way, the money spent on "
culture
" goes more to "
creations
“, even if they are ugly or stupid (or both), and much less to the maintenance of heritage.
Will the sum mentioned by Gérald Darmanin be able to secure, if only all the Catholic churches, leaving aside the temples, mosques, pagodas, etc.?
?
As for cathedrals, basilicas, parish churches, chapels, there are 40,000 or 50,000.
That would be 100 euros per building, or a little less…
Historical research should be purified of the ideologies that poison it.
Extensive program.
Remi Brague
Announcing these four million sounds good during an election period, and it's better than nothing if they are actually paid.
And above all, it's easier: you can do it right away.
Carrying out the necessary work will take more time anyway.
As for the real work, which would consist in changing mentalities, it is very long term.
We must first put an end to the legend that puts all the misfortune of the world on the back of “
religion
” and in particular of the Church.
Stop mentioning "
religions
" and do a little sorting out between religions, do not confuse the message of the founder(s) or that of authoritative texts with the behavior of certain believers in such and such circumstances, etc.
In short, practice very elementary distinctions.
Historical research should be purified of the ideologies that poison it.
Extensive program.