"In a secularized society, the greatest challenge for Christian intellectuals is to arouse a new curiosity."

"Where are the Christian intellectuals?". This question in an opinion article by Diego Garrocho generated a discussion that is still open today. In his latest book, "Ubi Sunt? Christian Intellectuals," Ricardo Calleja, professor at IESE and the Master's Degree in Christianity and Contemporary Culture at the University of Navarra, has sought to address this question.

Published by Ediciones Cristiandad, the work brings together different positions, experiences and sensibilities that share the same concern: "What can Christianity contribute to contemporary culture and public opinion in a progressively post-Christian context?".

In the following interview, Professor Calleja offers some reflections on this issue.

1.- What led you to edit this book on Christian intellectuals and to get involved in the discussion on their presence in the contemporary world?

The discussion began, as is well known, with an article by Diego Garrocho, collected and expanded by himself at the beginning of the book. It came to me through networks and through a mutual friend (who had been wanting to introduce us for some time). From the first moment it seemed to me a pertinent question, but one that required clarification, and I tried it out in some articles. When I contacted the publishing house we immediately concluded that gathering all the voices that were joining and giving them unity (which does not mean uniformity of opinions) would be a good contribution.

2.- In the book you ask "Where are the Christian intellectuals? Do you have an answer to this question?

In his epilogue, Higinio Marín shrewdly points out that the question includes the answer: "Where are they...? Well, at least some of us are here". The discussion has served to make many aware of the importance of making voices heard not only of Christians, but also to contribute themes and perspectives that are in fact Christian, even if their understanding does not require faith: forgiveness and mercy, the human person and his or her sexual difference, the dignity of all and especially of the weakest, etc.

3.- How do you think Christianity can contribute something different to the public discussion , in a context marked by secularism and, sometimes, even by anticlericalism?

Communication usually requires the search for shared references and authorities. But Christian advertisement has a radical novelty: Christ himself, who brings a new experience and explanation of life. Along with the reasonable arguments that can be given (especially in moral subject ), it is necessary a testimony that creates its own incarnated experience, its own language. It was Christianity that spread words like charity, sin, person... that were "rare" for the society of that time. For this reason, even if there is a lack of religious culture or even visceral rejection, the Christian proposal cannot be reduced to its secularized and rationalized version, or merely moralistic or spiritualistic.

4.- The degree scroll of the book seems to suggest that Christian intellectuals have "gone into hiding". To what extent do you think that religion and the Christian faith have been section from public discussion in recent decades?

Miguel Ángel Quintana Paz was one of the first to take up the gauntlet in this discussion, pointing out that the problem is not that Christians are not allowed to speak in public about what is theirs. The problem is that they are hidden. This is how he explains it in his chapter. I think it is due to an intellectual disorientation that leads to mimetic adaptation. It is understandable, but the book tries to contribute to overcome it.

5.- At present, what do you think are the greatest challenges for Christian intellectuals in an increasingly secularized society?

The idea that the process of secularization is linear, progressive and unstoppable is false. I think we are in post-secular times. I recently read some words on this subject by Bishop Erik Varden in Our Time. The core topic is to awaken a "new curiosity", as Joseph Ratzinger asked already in the eighties. And to do so, to suffer the questions common to all, for which we have the answers.

6.- You speak of "cultural war". In what sense do you use this term and do you think there is a need for Christians to "recover" the cultural space?

It seems obvious that culture must be Christianized, but there are many powers and interests against it. Two fight if one wants to fight. There are many strategies for communicating the Christian message - which aspires to meeting, to charity. Most of the time they are compatible with each other, and even complementary. If one does not want to wage a "cultural war", I think that one should not wage it against Christians who adopt a more aggressive tone. All this is discussed in the fourth part of the book.

7.- What role do you think educational and cultural institutions should play in the training of Christian intellectuals?

This is the topic of the second part of the book. It seems to me that there are three obvious things: that these institutions should form Christians capable of incarnating the Gospel in their world as it is; that they should form Christians capable of transforming their world, to make it more human and Christian; and that they should foster vocations of Christians who want to live their mission statement precisely in the public place , with professional skill and deep convictions.

Historically, Christianity has had a great impact on Western culture. Do you think that this bequest, in some way, is still relevant today or are we living in an era in which Christian cultural instructions are in the process of disappearing?

The final victory promised in the Bible comes down from Heaven with the heavenly Jerusalem: we did not build it as a Tower of Babel. In between, history is ambivalent. We do not know its meaning with certainty. We must discern novelties with hope and a positive sense; without allowing ourselves to be paralyzed by nostalgia for good and beautiful cultural forms that are disappearing. The Gospel is not a thing of the past, which requires going backwards: it is more current than the times, it has more future than any other promise.

9.- From a Christian perspective in the public discussion , what issues do you think should be addressed more urgently?

The wounds of human nature from which we all bleed in the same way: believers, seekers and nihilists. I remember an interview with the wife of an atheist Nobel literature award who said: "my husband is like everyone else: he just wants to be loved". I am referring to suffering, loneliness, lack of meaning, the desire for justice, the need for peace. But going beyond the speeches. Like Christ, lowering oneself, to then accompany on the path of moral and intellectual ascent: learning to love, to cultivate relationships and community bonds, to serve....

10.- How can the readers of this book contribute to contemporary society with a Christian attitude? Would you give them a committee in this sense?

Let them read the book and share it, giving it away (heh, heh, heh). No, seriously: there is much to do. But the most important thing is not to do: it is to be grateful, to contemplate, to praise. And for that you have to get off the train of frenetic activism, especially if it is well-intentioned.

D. in Philosophy of Law and Politics from the Complutense University of Madrid, Ricardo Calleja is a professor of Ethics at IESE Business School and in the Master's Degree in Christianity and Contemporary Culture at the University of Navarra. He has been a researcher at the University of Notre Dame (Indiana), the Catholic University of America (Washington, DC) and the NYU School of Law (New York).

partner regular contributor of opinion articles in the national and Uruguayan press, he is the author and publisher of books such as Istmos, Vivir como si Dios existiera and Lugares comunes.