3 - 2002

Editorial

Philosophers and political scientists say that people everywhere are showing unmistakable signs of a vague religious neediness. The observers interpret this as a search for the warmth of home, loving attention and identity, and therefore as a rebellion against a cold and cynical me-first society in which the least powerful are marginalised. There is talk of a renaissance of religion.

What is clear is the growing thirst of people in the churches for experiences of faith and mysticism. Protestantism, which concentrates on the Word of God, intellectual penetration of the content of faith and responsibility for oneself is experienced by many people as bloodless. At charismatic and Pentecostal churches with their rituals, ecstasies and faith healings, attendance is increasing. Opportunities for retreats and spiritual exercises offered by monastic and other communities are being eagerly taken up. Young people are still coming in floods to Taizé.
The Protestant churches will have to respond creatively to these needs. In doing so, they could learn from the Orthodox and Roman Catholic Churches, among others.

Christian spirituality cannot be confined to mystical experiences of being united with God. The experience of God releases energies that can shape people's thinking and actions in a "godly" direction. In any case the medieval mystical movements developed powerful critiques of their societies, which evidently often exposed them to persecution. The social criticism component of Christian spirituality is represented here by Geiko Müller-Fahrenholz' article. It is a challenge to the spirit of our time.
Mystical experiences freely cross dogmatic boundaries. Being united with God tends to overcome the problems that separate human beings. In this sense, as Dagmar Heller's article shows, Christian spirituality is archetypically ecumenical.