263 Iz virni znans tv eni članek/ Article (1.01) Bog oslo vni v es tnik/Theologic al Quart erly 82 (2022) 2, 263—276 Besedilo pr eje t o/R eceiv ed:06/2022; spr eje t o/ Accep t ed:07/2022 UDK/UDC: 27-423.79:364.624.6 27-423.79:141.32 DOI: 10.34291/B V2022/02/Dodlek © 2022 Dodlek et al., CC BY 4.0 Ivan Dodlek and Nenad Malović Existential Anxiety and Christian Hope Eksistencialna tesnoba in krščansko upanje Abstract : The main idea behind this paper is tha t Chris tian ho pe c an be a pa th t o o v er c oming e xi s t en tial an xie ty . Hope c onnects the v ertic al di mension, tha t is, f aith and the meaning of lif e as a whole, with the horiz on t al dimension, i.e., lo v e t o w ar ds other s and openness t o c ommunion. Both r epr esen t a c orr ection of tw o de via tions of modern people, namely the supposed c alculability of their o wn liv e s and actions as w ell as social fr agmen t a tion and aliena tion. The tw o de via tions pr o v e t o be a suit able gr ound f or the applic a tion of the politics of f ear , in which media media tion and f ear pr oduction pla y r a ther import an t r oles. Tha t i s wh y th e p er spectiv e of h ope i s a ffirmed as a di r ect c ou n t erb al an ce t o the per spectiv e of f ear . Keywords: e xis t en tial an xiety , the per spectiv e of f ear , the per spectiv e of hope, Chris tian hope Povzetek: Gla vna misel t eg a prispe vk a je, da je kr šč ansk o upanje lahk o pot do pr e- mag o v anja ek sis t encialne t esnobe. Upanje po v e z uje v ertik alno dimenzijo , t or ej v er o in smisel člo v ek o v eg a življenja, t er horiz on t alno dimenzijo , t or ej ljube z en do drugih in od prt os t do sk upn os ti. Oboje je popr a v ek dv eh de viacij sodobne - g a člo v ek a, in sicer domne vne pr er ačunljiv os ti las tneg a življenja in dejanj t er družbene r az dr obljenos ti in od tujenos ti. Oboje se izk až e z a primerno podlag o z a iz v ajanje politik e s tr ahu, pri če me r ima t a pome mbno vlog o me dijsk o posr e - do v anje in pr oduk c ija s tr ahu. Z a t o se pe r spe k tiv a upanja pot r juje k ot ne posr e - dna pr otiut e ž per spek tivi s tr ahu. Ključne besede : ek sis t encialna t esnoba, per spek tiv a s tr ahu, per spek tiv a upanja, kr - šč ansk o upanje 1. Introduction Inse c ur ity , r isk and f e ar ar e ine x tr ic ably link e d t o hum an lif e . Lif e itse lf r e pr e se n ts a risk. Fr om its c oncep tion t o dea th. Human lif e is in c ons t an t dang er , and f ear 264 Bogoslovni vestnik 82 (2022) • 2 is one of the ins tr um e n ts f or de aling w ith dang e r s and f or sur v iv al. P e ople ha v e alw a y s been a w ar e of the risk s. The y ha v e t acitly accep t ed those e v er y da y risk s without t aking additional actions as long as it w as possible t o perf orm r egular lif e t ask s and t o mee t lif e needs. In situa tions and times of heigh t ened dang er , especially when it c omes t o dang er s tha t thr ea t en humanity as such (w ar , na tur al disas t e r s, de adly in f e c tious dise ase s), pe ople t ak e appr opr ia t e spe c ial c om m unal and indi vidual measur es t o r educe or elimina t e the c onseque nces of the dang er . If w e ob ser v e the w orld thr ough the per spectiv e of the in fluence of politics, it c an be said tha t with the end of the Cold W ar and the f ear of nuclear des truction, the thr ea ts and f ear s of humanity seemed t o ha v e c ome t o an end, en t ering a peaceful period. However , very quickly or at the same time, new f ear s ha ve emer ged on a global scale, which w as especially due to their int ensification thr ough media action. Among the pr oclaimed and adv ertised dang er s tha t c ause f ear , the mos t signific an t ar e clima t e chang es, t err orism, which is turning in t o biot err orism, and mos t r ecen tly ‚ W ar in Eur ope ‘ , though diff er en t v er sions of their s ynchr onous c ombina tions, ar e not e x cluded. Still, the main c ause of f ear f ollo w - ing the e v en ts of 9/11 seems t o be its politic al and media pr oduction. The politics of f e ar is based on f ear disc ou r se, and the media pla y a major r ole in pr omoting it. (Altheide 2009, 60‒61) Although the t opic of f ear has been the f ocus of theor e tic al scien tific c on f er - e nce s and public a tions fr om the pe r spe ctiv e of v ar ious humanitie s and social sci- ences f or the las t fift een y ear s, the curr en t global situa tion r equir es additional e ff orts. The w a y of lif e and the w a y of thinking ar e the backgr ound of this paper ’ s r e flection. The f ollo wing t e x t c on t ains a f e w in t erpr e t a tions of the phenomenon o f f ear i n t o d a y ’ s so ci e ty , i . e. , th e f act o r s i n fl u en ci n g th e w a y o f l i f e i n a s t a t e o f f e ar , and it is ar gue d tha t these f act or s cumula tiv e ly r e sult in a s t a t e of e xis t e n tial an xie ty . The fin al part brings a discussion on the char act eris tics of Chris tian hope and its pot en tial t o lead people out of e xis t en tial an xie ty . 2. From Individualization to Institutionalization R ecen t dec ades ha v e witnessed f ear bec oming a major lif e t opic in the public dis- c our se. T alking about f ear is the r esult and a t the same time c ause of the incr ease in f ear as the pr edominan t human emotion. T o be mor e c oncr e t e, t oda y one of the k e y w or ds is ,sa f e ty ‘ , while the main t opic of public disc ou r se is the necessity of pr ot ection. »Sa f e ty is mor e highly v alued than an y other c ondition in the cul - tur e of f ear , acquiring the s t a tus of a mor al g ood tha t trump s all other s.« (Fur edi 2018, 185) The c ons t an t emphasis on sa f e ty implies tha t it is c ons t an tly gr o wing an d en d an g eri n g , wh i ch h as ch an g ed p eo p l e’ s e v er y d a y l i vi n g en vi r o n men t an d w a y of lif e. ,Sa f e ty ‘ has permea t ed all aspects of lif e. It is not possible t o w alk along the s tr e e ts of the c ity c e n tr e w ithout be ing f ollo w e d b y se c ur ity c am e r as, especially c onsidering the dang er s of t err orism or possible t err orism (it seems tha t the Co vid pande mic whippe d a w a y tha t dang e r), incr e ase d in the so-c alle d 265 Ivan Dodlek et al. - Existential Anxiety and Christian Hope w es t ern socie ty . E v er y inciden t with hea vily injur ed or killed people has been used as one mor e ar gumen t t o incr ease the number of security c amer as and t o t ak e e v en mo r e ri gi d measu r es, l i k e th e c o n tr o l o f e-mai l c o rr esp o n d en ce an d mo n i - t oring the phone c on v er sa tions, messag es and c on t acts of citiz ens. Sur v eillance c amer as ha v e bec ome the r eg ular in v en t or y of the means of public tr ansport or w orkplaces. P ar ado xic ally , their pr esence has not diminished f ear but has cr ea t ed a g ener a tion tha t f ear s lik e no other did be f or e (Bauman and L y on 2013, 91). All these measur es r emained in f or ce e v en a ft er the cessa tion of the acut e thr ea t of t err orism. A t the time of the pandemic measur es, those r esponsible f or the ,saf ety ‘ of citiz ens also added thermogr aphic c amer as f or measuring body t emper a tur e. The purpose of this short phenomenologic al r ec all (meaning the le v el of social phenomena) of the c on t empor ar y e v er y da y w a y of lif e is t o bec ome a w ar e of the p o w er o f th e ,sa f e ty -th i n ki n g ‘ th a t i s a c o n seq u en ce o f e v er y d a y e xp eri en ce. T o be mor e e x act, if one seek s t o under s t and the social situa tion, one has t o t ak e in t o acc oun t the e v er y da y e xperience of people. The narr a tiv e of sa f e ty and pr o- t ection implies dang er and f ear . F ear is the other side of the ,security c oin ‘ . In his analy sis of German socie ty , German sociologis t Heinz Bude s tr esses tha t the c on- cep t of f ear unit es e v er y thing tha t people f eel, wha t the y find import an t, wha t the y ho pe f or and wha t the y f e el despair about. This is wh y t oda y w e c an speak of a ,socie ty of f ear ‘ (Bude 201 4, 10). It g oes without sa ying tha t not all socie ties ar e equal, but Bude’ s anal y si s of German soci e ty c an be t ak en as an e x ample of the people’ s men t ality and the basic le v el of f ear in the e v er y da y lif e of the so- c alled dev eloped c oun tries of W es t ern cultur e, primarily the EU and the US A. Bude’ s analy sis of the socie ty of f ear is specific in tha t it does not highligh t major f ear s, such as f ear of t err orism, w ar , or health thr ea ts. Bude vie w s socie ty in t erms of inc ome, i.e., in t erms of the ec onomic assump tion of lif e. In the modern W es t - ern w elf ar e s t a t e, a middle class has emer g ed tha t r esides in a »z one of civiliz a tion c om f ort, social security , and per sonal de v elopmen t« (61). Ho w e v er , it is pr ecise- ly in this part of socie ty tha t the f ear of loss is c ons t an tly smouldering bec ause those who c an lose mor e ar e then mor e a fr aid. It has also been sho wn tha t peo- ple who liv e in po v erty but belie v e tha t the y will be be tt er off in the futur e ar e mor e sa tis fied than people who ha v e a higher living s t andar d but no positiv e vi- sion of the futur e (S v endsen 2010, 164), as it mak es them mor e suscep tible t o f ear , the e v er y da y f ear associa t ed with climbing or descendin g the c ar eer ladder , with t a x es and in t er es t r a t es on loans. In short, f ear is associa t ed with ec onomic c onditions tha t de t ermine the quality and c om f ort of e v er y da y lif e. Acc or ding t o Bude, f or the pos t -w ar g ener a tion of Germans who ha v e e xperienced security , c om f ort, the rule of la w and r espect f or human righ ts, as w ell as an open field of opportunity t o achie v e their o wn ambitions, f ear is mor e c onnect ed t o the ques- tions of whe ther pensions will be lo w er ed and whe ther homose x uals will be hir ed or denied w ork , while the w ar with Russia, f or e x ample, the y find un f a thomable (Bude 2014, 147‒148). It seems tha t the g ener a tion which, if w e under s t ood Bude w ell, has the leas t t oler ance f or f ear now enc oun t er s f ear s tha t f ar e x ceed the c apacity of its r esilience. Such individual f ear s spill o v er in t o social in t er actions. 266 Bogoslovni vestnik 82 (2022) • 2 The e v e r y da y , smouldering f ear , as described b y Bude, mak es a f ertile gr ound f or building on f ear f or politic al purposes. The gr ea t es t dang er f or social r ela tions is in the c ombina tion of the f ear of losing one’ s o wn position in the s y s t em and the f ear of the whole s y s t em giving the individual a desir able social position migh t c ollap se (101). I t should be e m phasiz e d he r e t ha t alt houg h B ude spe ak s of soc ial c lasse s, f e ar is a ma tt er c onc erning the individual, not the classes as such. Also , e v en though the v er y discussion on social classes ma y e v ok e memories of some b y g one times, the classes ha v e not disappear ed. Wha t has happened is tha t belonging t o a par - ticular social class no long er in fluences the actions of individuals (Beck 1992, 92). Seen ,fr om the outside ‘ , the individual is a member of a social class, but ,fr om the inside ‘ , the individual is alone. Ulrich Beck puts f ear in the c on t e x t of individual - iz a tion, and the engine of individualiz a tion is the labour mark e t. In W es t ern soci - e ties, the pr ocess of individualiz a tion has r esult ed in the separ a tion of the indi - vidual fr om tr aditional support ne tw ork s and his or her r eliance upon o wn abili - ties. The f oc al char act eris tic and g oal of individualiz a tion is the c on tr ol of one’ s o wn lif e, fr om managing one’ s o wn body t o managing mone y . E duc a tion, mobil - ity and c ompe tition pla y k e y r oles in this. E duc a tion tha t c orr esponds with the needs of the labour mark e t a ff ects not only the emplo ymen t opportunities but also the le v el of inc ome. The demands tha t the labour mark e t poses in r eg ar d t o mobility mak es it impossible t o main t ain quality social and f amily ties. Compe ti- tion pla c e s indiv idua ls w it h sim ila r sk ills a nd k no w le dg e in c on fr on t a tion, t ur ning them in t o opponen ts and e v en tually isola ting them. (92‒95) Social isola tion w eak - ens each individual’ s critic al pow er as »individuals on their own ar e f ar mor e lik ely t o be o v er whelmed b y a sense of insecurity than t o ha v e the c on fidence t o de v e lop cr itic al though t« (Fur e di 2002, 172). The se par a tion of individuals fr om the c ommunity has also w eak e ned their ability t o »c ommuni c a tiv ely act t o w ar ds the w orld of lif e« (Dodlek 2016, 94), and the y ha v e less and less things in c ommon tha t w ould enable mutual under s t anding and c ommunic a tion. Individualiz a tion, driv en b y a desir e f or self -de t ermina tion, sna t ched people their r oot of belonging (Bauman and Leoncini 2018) and aliena t ed them, turning them mor e vulner able and suscep tible t o neg a tiv e in fluences. The c on t empor ar y individual is not a hun t - er (Bauman 2007a, 100) but has bec ome pr e y . Independence, which individuals e xpect e d t o yie ld mor e se curity and c on tr ol o v e r the ir o wn liv e s r e sult e d in quit e the opposit e, i.e., it made individuals mor e dependen t and insecur e. »Among the negative effects of individualization processes are the separation of the individual from traditional support networks (e. g., f am- ily or ne ig hbour hood), the loss of supple m e n t ar y sour c e s of inc om e (e . g ., part -time f arming), and, along with this, the e xperience of an incr eased w ag e and c onsumption dependency in all spher es of lif e. T o the e xt en t tha t the main inc ome security of this ne w c ondition of lif e, s t eady emplo y - men t, is los t – r eg ar dless of the a v ailability of social security – people ar e suddenly c on fr on ting an ab y ss.« (Beck 1992, 93) 267 Ivan Dodlek et al. - Existential Anxiety and Christian Hope Losing a job does not imply only the loss of ec onomic security and indepen- dence ; it also has a neg a tiv e impact on the alr e ady w e ak e ne d social tie s. B y g ain- ing independence and se v ering ties with his t oric al c onsciousness, people also los t tr aditional w a y s of dealing with an xie ty and insecurity and w er e le ft t o f end f or themselv es e v en in tha t domain (Beck 1992, 153), disembedded (Beck and Willms 2004, 63) , a w ar e th a t al l o f th ei r ch o i ces c arr y a ri sk (109) . T h i s d o es n o t si mp l y mean tha t the w orld is a dang er ous place t o liv e, but the f act tha t aut oma tion and c omput eriz a tion ha v e c aused spik es in unemplo ymen t r a t es in W es t ern Eur ope c annot be ignor ed (My then 2004, 123; 126). The pr ocess of individualiz a tion has not turned individuals in t o independen t mas t er s o f th ei r o wn l i v es (Jamn i k 2021, 819); i t mad e th em c o mp l e t el y d ep en - den t on c onditions the y c annot in fluence, which in addition cr ea t es risk s individ - uals ar e po w erless ag ains t, with nothing le ft t o do but surr ender t o the s y s t em. Thus, individual people ha v e bec ome c omple t ely dependen t on the s y s t em whose pr ot ection the y c an buy only b y c omple t e submission t o it. Mor eo v er , only b y sur - r endering t o the s y s t em c an individuals g ain fr eedom (Bauman 2000, 20). »Indi - vidualiz a tion thus means pr ecisely institutionalization , ins titutional shaping and, hence the ability to structure biogr aphies and lif e situa tions politically .« (Beck 1992, 132) The ins titutionaliz a tion of individuals as c or e primar y elemen ts of so- cie ty did not s tr eng then them but in f act, put an unbear able bur den on them. Due t o this unbear able bur den of decision-making , individuals t end t o surr ender them - selv es t o c on tr ol and manipula tion b y the s y s t em (133), as w ell as blind obedience (Beck and Willms 2004, 67) in an ticipa tion of the s y s t em’ s support. Ho w e v er , due t o the in flue nce of the pr oce ss of globaliz a tion and the c onse que n t w e ak e ning of th e p o l i tic al p o w er o f th e s t a t e, th i s s y s t em h as b ec o me n o n -tr an sp ar en t f o r i n - dividuals, only c ausing mor e uncert ain ty (Bauman 2007a, 2). If individuals who ar e le ft t o themselv es and f ocused on themselv es tr ying t o find a solution t o so- ci al l y g en er a t ed p r o b l ems, th e y en d u p h u mi l i a t ed , wi th d es tr o y ed sel f -es t eem, los t tr us t and s t ole n se nse of se c ur ity (2 0 1 0 , 1 4 4 ). The y c an no long e r de t e c t ne i- ther the sour ce of dang er nor the sour ce of pr ot ection, or e v en discern whe ther the alleg ed sour ces of dang er and pr ot ection ar e in f act one and the same. Liquid f ear (2006) tha t c annot be loc a t ed r epr esen ts the gr ea t es t dang er bec ause e v er y - thing c an bec ome a c ause of f e ar . T oda y ’ s individuals seem t o liv e in a mine field (2017, 37). Bauman highligh ts fiv e socie t al chang es tha t ha v e cr ea t ed a ne w en vir onmen t of insecurity in which the individual c an bar ely g e t b y (2007a, 1‒4). Concerning hope, the f ourth one is the mos t in t er es ting: lif e is less and less a long-t erm flo w of e xperiences which c an be under s t ood as one whole, but mor e and mor e the sum of short -t e rm e v e n ts which ha v e t o be secur ed. If w e c onnect the basic lif e unce r t ain ty with a hig hly fr ag me n t e d lif e s ty le , pe ople ar e f or ce d t o se e k the ir lif e orien t a tion mor e in the la t er al than in the v ertic al spher e. Such a s t a t e dir ects them primarily t o the c ar e and the insur ance of short -t erm li f e episodes. The e x - t en t t o which tha t insur ance g oes ar e the possibilities of the pr ecise c alcula tion of chances and dang er s in a cert ain period of lif e. Long-t erm planning , which also 268 Bogoslovni vestnik 82 (2022) • 2 includes tha t which c annot be c alcula t ed, bec omes less and less accep t able. No w , lif e insur ance seems t o c o v er or , a t leas t, r educe the risk of the underlying uncer - t ain ty . It c an be c alcula t ed and e xpr essed with number s and the amoun t of mon - e y as a ki n d o f cert ai n ty . Y e t l i f e i n su r an ce s til l d o es n o t ,c o v er ‘ l i f e as su ch . It p r e- supposes the fr agmen t ed lif es tyle and the la t er al, non- v ertic al, orien t a tion. F or an in dividual, it ma y seem t o be a long-t erm sa f e ty , a kind of a ,pa y able hope ‘ . It should secur e, c on tr ol, and c o v er the la t er al fr agmen ts of lif e. But it is f ar fr om the under s t anding of lif e as a whole, the under s t anding which w ould bring all the fr agmen ts t og e ther in t o a meaningful whole. In the situa tion of a fr agmen t ed and ins t an t lif e, with the s wift e x chang e of the fr agmen ts, it is possible not t o pose the ques tion of hope a t all. 3. Calculability and Risk: The Loss of Faith in Science The men t ality of c on t empor ar y people is under the in fluence of modern na tur al sciences and t echnologic al r a tionality . The ins trumen t al r a tionality implies c alcu - lability , but it w ould be wr ong t o assume tha t c alculability means pr edict ability when it only means pr obability (Bauman 2006, 10). In this misunder s t ood and simplified scien tific c alculability , ther e is no space, or a t leas t ther e should not be much space f or uncert ain ty . The scien tific mind is based on empiric al r esear ch. Object -orien t ed thinking seems t o be pr actic al f or lif e. It is ther e f or e not surprising tha t o v e r the pas t cen tur y the authority of science has r eplaced the authority of r e lig ion. But Be ck is a w ar e tha t the r e is a pr oble m in apply ing the scie n tific w a y of thinking t o the possible risk s c onnect ed t o the t echnologic al pr ogr ess: »Risk determinations are based on ma thema tic al possibilities and social in t er es ts, especially , if the y ar e pr esen t ed with t echnic al cert ain ty . In deal- ing with civiliz a tion’ s risk s, the sciences ha v e alw a y s abandoned their f oun- da tion of e xperimen t al logic and made a poly g amous marriag e with busi - n ess, p o l i tics an d e th i cs – o r mo r e p r eci sel y , th e y l i v e wi th th e l a tt er i n a sort of ‚permanen t marriag e without a license ‘ .« (Beck 1992, 29) If the c ons t an t disc our se on security and sa f e ty (lif es tyle, i.e., the w a y of living) mer g es with ins trumen t al r a tionality and the belie f tha t e v er y thing c an be pr e - dict ed and c alcula t ed (the w a y of thinking), it ma y , as a r esult , cr ea t e the c on vic- tion tha t the c on tr ol o v er lif e and its security ar e possible. But the s tr ong er the need t o achie v e tha t g oal, the mor e ob vious it is ho w insecur e human lif e basi- c ally is. The ut opian vie w tha t socie ty and the w orld c an be r e gula t ed b y elimina - ting all dang er , among other things, induces a cultur e of f ear (Str aho vnik 2013, 97). Its c onsequence is an »appar en tly par ado xic al rise in insecurity during the phase of unriv alled sa f e ty« (My then 2004, 137). It is an ambiguous situa tion: the s tr ong e r the be lie f tha t e v e r y thing c an be c alc ula t e d and c on tr olle d, the s tr ong e r the e xperience of pow erlessness be f or e wha t eludes human c on tr ol. And the dang er s one tries t o pr ot ect oneself fr om ar e actually the r esult of wha t is c onsi - 269 Ivan Dodlek et al. - Existential Anxiety and Christian Hope der ed as pr ogr ess. Tha t is wh y Ulrich Beck does not hesit a t e t o assert: »Along with the g r o w ing c apac ity of t e chnic al op tions (Zweckrationalität) g r o w s the inc alc u- lability of their c onsequences.« (1992, 22) The place tha t w as e xpect ed t o r epr e - sen t security and pr ot ection has bec ome the sour ce of insecurity . Ins t ead of the e xpect ed cert ain ty and clarity , science off er s pr obability and a v ague possibility . Ther e is no doub t tha t the scien tific w a y of thinking has br ough t man y blessings f or humanity and has made lif e easier in man y ar eas of human lif e. The ins trumen t al, object and c alculable g oal-orien t ed r a tionality enables plan - ning , planned de v elopmen t, and impr o v emen t of the quality of human lif e and socie ty . Thank s t o the scien tific achie v emen ts based on ins trumen t al r a tionality , health c ar e and lif e e xpect ancy ha v e impr o v ed. But c an lif e itself , which is basi - c ally unpr edict able, be c alcula t ed, and then, in the further s t ep, t ot ally c on tr olled and secur ed? Furthermor e, mor e measur es undert ak en t o achie v e sa f e ty oft en m e an le ss fr e e dom (Bauman and Le onc ini 2 0 18 , 7 7 ). Mor e fr e e dom m e ans m or e risk, so it c an be said tha t the f ear of risk ultima t ely turns in t o the f ear of fr eedom. It is the r e f or e jus tifie d t o e x am ine whe the r the f e e ling of limit e d sa f e ty and se cu- ri ty i s w orth l osi n g fr eed o m, esp eci al l y si n ce the r es tri ction of fr eed o m, esp eci al - ly the fr e e dom of spe e ch, is ob viously r ela t e d t o the actions of the cultur e of f ear (Fur edi 2018, 130). The gr ea t e s t challeng e seems t o be finding the righ t balance be tw een sa f e ty and fr eedom. All the mor e so bec ause the sa f e ty and pr ot ection tha t pe ople se e k do not e xis t and be c ause all the actions the y t ak e t o e nsur e and pr ot ect themsel v es al so i ncr ease thei r a w ar eness of p ermanen t l i f e i nsecuri ty . A t the same time, the widespr ead scien tific a ttitude of na tur alis tic r eductionism also d o es n o t c o n tri b u t e t o i t. In mo r e c o n cr e t e t erms, i f p eo p l e ar e r ed u ced o n l y t o the bod y , their body and ph y sic al health bec ome of utmos t import ance, i.e., the only thing the y ha v e or the only thing the y ar e . In the c on t e x t of na tur alis tic r e - ductionism, f earing f or the body and the need t o pr eser v e it bec ome people’ s main preoccupations with almost quasi-religious elements (Malović 2016, 135‒148), and s triving t o ‚sa v e ‘ the body mak es people r eady t o c ompr omise on ma tt er s tha t challeng e the f ou nda tion of their humanity . In addition, na tur alis tic r eductioni sm r ai ses the ques tion of human fr eedom and r esponsi bi lity , but tha t t opic g oes be y ond the sc ope and aim of this paper . Considering a pr omise that cannot be complet ely fulfilled, science and the r elat ed t echnology , as w ell as the s t a t e (Bauman 2006, 4), c onfr on t people with a c on tr adic- t ory situa tion. Individuals need t o mak e a decision about their own liv es, r elying on the pr omot ed scien tific principle of c alculability , y et knowing a t the same time tha t it g ener a t es ne w and unpr edict able risk s. F or an individual, e v ery decision is lik e a ,small dea th ‘ without the possibility of assessing wha t is on the other side of tha t decision. If we agr ee with Beck’ s claim (1992, 155) that »Science is one of the causes, the medium of definition and the source of solutions t o risk s«, then mankind is tr a- pped in a closed cir cle of risk in which each a tt empt t o elimina t e risk r esults in new and pot en tially gr ea t er dang er . P erpe tua ting such a situa tion ov er time turns in t o suspicion, with the per ceiv able need f or »the applic a tion of scien tific scep ticism« (155) t o science itself . How ev er , sincer e scien tific self -criticism only deepens and wi - 270 Bogoslovni vestnik 82 (2022) • 2 dens the ar ea of uncert ainty , as r elativizing science implies losing the final r efuge and sour ce of def ence ag ains t possible thr eats. The original purpose of the natur al scien - ces – mas t ering na tur e and impr oving the quality of human lif e – has been only par - tly achiev ed and has cr ea t ed new difficulties and uncert ain ties. Science is no long er jus t a sour ce of solutions, but also a sour ce of pr oblems (156), f ollow ed by a loss of c onfidence tha t people c an do some good in t erms of global pr oblems (Fur edi 2002, 169). In his essa y „ Wissenscha ft und Sicherheit“ , Beck (1991, 140‒146) f ocuses on the issue of f aith in the imag e of science tha t has been es t ablished since the Enligh- tenment. Beck views science primarily fr om an epistemological per spective (V an Loon 2002, 46) and ar gues tha t science has los t its c ognitiv e monopoly t oda y , while the scien tific belie f in pr ogr ess has been e xposed as dogma without evidence. The na- tur al sciences ha v e bec ome a kind of ,new met aph y sics ‘ (Beck 1991, 143); they ar e no long er based on e xperience but on c alcula tions, while r esear ch and educ a tion in the na tur al sciences ha v e turned in t o a per sonnel school on how t o close one’ s ey es when f aced with the dang er s they themselv es cr ea t e (144). Y et the politic al ag enda s till has high hopes in r eg ar d t o the dev elopmen t of digit al t echnology , so it should c ome as no surprise tha t people, t augh t by e xperience, view the pr omise of a bett er w orld with a lev el of dis trus t and doubt, r eg ar dless of wha t digit al algorithms migh t sug g es t. In an y c ase, the belie f in the possibility of accur a t ely c alcula ting the c on- sequences of human decisions and actions based on the model of scien tific ins tru- men t al r a tionality has pr ov ed t o be unjus tified in r ecen t y ear s. A clear c onnection betw een c ause and e ff ect is no long er visible, i.e., the c onsequences ar e impossible t o pr edict. F or aliena t ed individuals, this has cr ea t ed space f or additional sour ces of risk and uncert ain ty , especially since decisions ar e made without those individuals, ev en though they ar e the ones bearing the c onsequences of those decisions. E v en a ft er the r ealiz a tion of scien tific ignor ance, when social crises occur , poli- tics s till insis ts on and r e f er s t o science as an unques tionable and cert ain authority , cr ea ting c on fusion and disorien t a tion as w ell as incr easing f ear , the sour ce of whi- ch is incr easingly difficult t o de t ermine. The inability t o clearly de fine risk s and sour ces of dang er , acc ompanied b y individual thr ea t ening inciden ts, cr ea t es an xi- e ty and e x acerba t es the g ener al a tmospher e of ambiguity and uncert ain ty . »The cloak of an xie ty which hangs o v er the risk socie ty , lea v es individuals in a s t a t e of permanen t w a t ch fulness. In short, our minds bec ome ‚f act ories of f ear ‘ .« (My then 2004, 138) The gr ea t es t dang er does not c ome fr om wha t f ear is dir ect ed a t, but fr om wha t tha t f ear c an turn in t o , including the impr ession tha t things ar e out of c on tr ol (Altheide 2009, 57). In such a situa tion, the f ear narr a tiv e uses the langu- ag e of in visibility t o further incr ease the se v erity of the dang er and pr esen t the lack of e vidence of dang er as e vidence tha t the dang er is gr ea t er than it w as ori- ginally though t (Fur edi 2018, 104; 108). The pr essur e bec omes ev en s tr ong er when mor al panic arises and the ques tion of thr ea t is turned in t o a mor al ques tion. »Though fear appeals draw on the authority of science they are not simply dispassionate statements. Paradoxically, the contestation of moral au thori ty, an d the weaken i ng of the moral consensu s ab out what to fear, 271 Ivan Dodlek et al. - Existential Anxiety and Christian Hope inte nsify the te nde ncy to mor alize thr e at. The impe r ativ e of mor alization plays an important role in the culture of fear. Moralization seeks to interpret problems and threats symbolically, giving a moral quality to problems that may otherwise seem to be relatively trivial technical matters.« (115) Mor aliz a tion, especially when support ed b y the authority of science, allow s pr essur e t o be e x ert ed on those who disagr ee with the official narr a tiv e, turning them in t o irr esponsible enemies of socie ty . R elying on the authority of science and mor al languag e, i.e., the c onnection with g ood and e vil pr o v es t o be particu- larly c on v enien t f or sc ar emong ering. The r e f er ence t o , the Science ‘ is closer t o a pr e-modern r e f er ence t o r e v ealed truth than t o the s t andar ds of scien tific me th- odology . »‚ The Science ‘ ser v es a mor alis tic and politic al pr oject.« (118‒121; 129) 4. Politics of Fear and the Role of Media When discussing f ear and an xie ty as f ea tur es of c on t empor ar y people, the r ole of the media and politics as w ell as their c on tribution t o cr ea ting an a tmospher e of f ear c annot be ov erlook ed. Aliena t ed individuals who ha v e no r oots and no c on tr ol ov er their own liv es ar e a suit able field f or sowing the cultur e of f ear , pr oviding the politic al elit es with the opportunity t o use f ear as a means t o s tr eng then their po - sition of po w e r and c on tr ol. Since it is cle ar tha t cr e a ting a z e r o-r isk socie ty is not possible, ther e is alw a y s some thing t o f ear . E v en c omple t ely r egular phenomena and lif e situa tions turn in t o a sour ce of f ear , the f ear of the w or s t (Fur edi 2018, 133; 142). Mor eo v er , f ear has bec ome an ins trumen t of social c on tr ol. P olitic al f ear does not arise b y chance – it is ,cr ea t ed and main t ained‘ with the in t en tion of implemen ting a particular poli tic al pr actice, though it c an als o be abused (S v en- dsen 2010, 145; 152). The politics of f ear did not begin f ollo wing the e v en ts of 11 Sep t ember 2001; f ear has alw a y s been associa t ed with cr ime (Altheide 2009, 63) . It i s mo r e ab o u t p o s s i b l e th r ea ts th a t c an cr ea t e th e i mp r ess i o n o f r eal an d imminen t dang er when c ombined with a w eak ened individual. The main pr oblem is not in the dang er itself , but in the f ear of it e v en when ther e is no dang er . In thi s per spectiv e, S v endsen analy ses the figh t ag ai ns t t err ori sm i n the c on t e x t of ,c ommon ‘ dang er s in the US A , r e v ealing a cert ain unc on vincing s t or y about the figh t ag ains t t err orism. The figh t ag ains t the pr oclaimed c ause of f ear actually pr oduces e v en mor e f ear , and it c an be said tha t a g o v ernmen t tha t e x ag g er a t es in it actually t err oriz es its citiz ens and abridg es their fr eedom. Comba ting possi - ble dang er s is not a sufficien t r eason t o neglect human righ ts. This means tha t a s t a t e tha t driv es citiz ens t o obedience out of f ear actually loses its legitimacy as it denies the fr eedom tha t is a pr ec ondition of democr acy . Fr eedom in politic al though t mus t t ak e pr ecedence o v er f ear . (S v endsen 2010, 157‒159) The mos t lo y al ally of politics in spr eading f ear is the media. B y emphasizing dang er on a daily basis, the pr opag anda of f ear cr ea t es a clima t e tha t not only 272 Bogoslovni vestnik 82 (2022) • 2 jus tifie s but e v e n e xpe c ts politic al e nc r oac hm e n t on indiv idual fr e e dom s and hu- man righ ts (Altheide 2009, 64). F ear sells, it is »a c ommer cial c apit al« (Bauman 2 00 7 b, 2 8) and c an be use d not only t o g ain e c onom ic , but also politic al pr ofit. In f act, it is all about the in t er es t ne tw ork of ec onom y , politics and media: »while the displa y of thr ea ts t o per sonal sa f e ty has bec ome a major , perhap s the major asse t i n th e r a tin g w ar of th e mass medi a, c o ns t an tl y r ep l en i sh i ng th e c ap i t al of f ear and adding s till mor e t o the success of both its mark e ting and politic al uses.« (2007a, 12‒13) Bauman seems t o ha v e pr edict ed wha t w ould happen in the w orld in 2020 and 2021. He w as ,wr ong ‘ only in tha t uncert ain ty is not ,endemic‘ (4), but ,pandemic‘ . The media not only tr ansmit in f orma tion, but »inno v a t e and pop - ulariz e ne w t erms in viting people t o f ear .« (Fur edi 2018, 22) E v er y e v en t, e v en the w ea ther f or ec as t, is pr esen t ed using dr ama tic v oc abulary and in t ona tion. The media ha v e bec ome an e x tr em ely po w erful ins titution tha t sug g es ts t o the g en- er al public ho w t o under s t and and r eact t o thr ea ts, not so much cr ea ting as nur - turing and pr omoting a s t a t e of f ear . Although r esear ch sho w s tha t the media ar e not the main c ause of f ear and tha t ther e ar e other f act or s t o it, such as per sonal cir cums t ances and emotional c onditioning , the y s till pla y a k e y r ole in media ting f ear as the pr edominan t »cultur al scrip t with dr ama tic c on t en t and po w erful s ym- bols«, popularizing the »rhe t oric of f ear« (17‒21). Media action particularly f a- cilit a t es main t aining and incr easing pr e-e xis ting an xie ty about per sonal security , which is the r esult of the pr ocess of individua tion (193). K no wn and unkno wn, jus tified and unjus tified c auses of f ear further in t ensif y the alr eady e xis ting e xis t en tial an xie ty »due t o the fundamen t al nothingness of oneself and the w orld in which one e xis ts« (T olv ajčić 2021, 521). »The ques t f or per sonal sa f e ty is not simply a r esponse t o e x t ernal thr ea ts, but a r eaction t o the in t ernal turmoil associa t ed with e xis t en tial insecurity .« (Fur edi 2018, 194) Indi - viduals ar e isola t ed in a fr agmen t ed socie ty of short -t erm lif e episodes, w eak ened social ties, le ft t o politic al manipula tions of f ear and the onsla ugh t of media tha t use f ear as the bes t -selling ag en t. F ear is also priv a tiz ed and individualiz ed, and ins t ead of solidarity , it in t ensifies fr agmen t a tion (195). Ins t ead of being a place of security and pr ot ection, the c ommunity turns in t o a place of thr ea t. Individuals whose liv es t ak e place only within such a milieu ultima t ely begin t o in t erpr e t their liv es and the whole r eality fr om »the per spectiv e of f ear«, which bec ame »a cul - tur al outlook f or e xplaining and under s t anding r eality«. (127) When f ear bec omes the hermeneutic al k e y f or the in t erpr e t a tion of r eality , then lit er ally e v er y thing c an turn in t o a r eason f or f ear . A t the lev el of in t erper sonal r ela tionships, this means tha t other s alw a y s r epr esen t a dang er and ar e t o be vie w ed as such, with also their action s in t erpr e t ed fr om tha t per spectiv e. E v en when the y ha v e no in - t e n tion of e ndang e r ing us in an y w a y , the y c an do so unk no w ing ly and unin t e n- tionally . A special t erm c oined t o describe it, ‚micr o-ag gr ession ‘ , ser v es as pr oof tha t this phenomenon does not occur only spor adic ally . Micr o-ag gr ession only sho w s the fund amen t al e xis t en tial insecurity , isola tion and an xie ty of individuals in a socie ty of f ear (195). 273 Ivan Dodlek et al. - Existential Anxiety and Christian Hope 5. The Perspective of Hope in Lieu of the Perspective of Fear Gi v en th a t an xi e ty a ff ects p eo p l e a t a d eep er l e v el o f th ei r e xi s t en ce, i t c an al so ser v e as a s timulus f or c on t empla ting one’ s o wn e xis t ence, e v en spurring posi - tiv e chang es. The solution c annot be a c on vulsiv e r escue of lif e fr agmen ts, but an a tt em p t t o under s t and the big g er pictur e, t o see the who le of lif e in t erms of meaning and openness t o other s. T o be mor e c oncr e t e, c ommunity and under - s t anding of c ommon his t or y enable people t o tr anscend themselv es and bec ome open t o the futur e (P e tk o v šek 2016, 507) Chris tian hope is a tr anscenden t c a t eg ory tha t, as such, demands trus t and c our ag e and c annot be c alcula t ed and insur ed b y means of scien tific t ools. Exis - t ence in tr anscendence is possible only as c our ag e (2013, 77). Hope implies a v ertic al orien t a tion of f aith. It is crucial tha t individuals ar e able t o r ec ogniz e and u n d er s t an d th e wh o l e an d th e mean i n g o f l i f e. Wi th o u t th e u n d er s t an d i n g o f th e sense of the whole, the purpose of its fr agmen ts c annot be under s t ood, and the meaning of the fr agmen ts c an be misunder s t ood. The objection ag ains t Chris tian hope c ould be r aised in the c on t e x t of Chris tian hope being a primarily escha t ologic al c a t eg or y . As a r esult, it ma y c arr y passivity in this lif e, which is not c ompa tible with the modern lif es tyle. Quit e the opposit e! The v er y c or e of hope is the trus t tha t lif e as a whole is, so t o sa y , ,secur ed and sa f e ‘ . Tha t vie wpoin t mak es living , e v en those fr agmen ts of lif e, without an xie ty and fundame n t al inse curity or w orrie s possible, and e nable s c ommunity and sol- idarity . Although the epis t emologi c al s t a t e of hope does not imply r a tional ity in the sense of ma thema tic al cert ain ty and c alculability , it off er s a pr of ound under - s t anding of the meaning of lif e as a whole, a v oiding the r eduction of lif e t o the mer e curr en t fr agmen t dependen t on a single success or c a t as tr ophe. Pr ecisely tha t is the poin t wher e Chris tian hope off er s a br oader vie w of lif e, which c an cer - t ainly help c on t empor ar y people not t o sink in t o the endemic uncert ain ty . In ad d i tio n t o v ertic al i ty , an o th er i mp o rt an t el emen t o f h o p e i s th e ab i l i ty f o r c ommunion, which includes tr adition as a tr ansmitt er of hope (P ev ec R o zman 2013, 162) and openness t o other s. The purpose of it is c ommon g ood (Žalec 2021, 832) and that is why community and communion are important. The COVID-19 pandemic and the political management of it put three characteristics to the fore: »disincarnation of love; its reduction to the protection of oneself and others; contagion as a model of all communication.« (Hadjadj 2021, 74). ,In v ert ed quar - an tine ‘ w as also pr omot ed (Fur edi 2018, 203), which, ins t ead of the s t andar d pr o- cedur e of isola ting disease, isola t ed health y people and f ortified the f ear of other s. On the other hand, c ommunion tha t includes solidarity br eak s the e x clusiv e fix a- tion on one’ s o wn thr ea t (193). Such c ommunion is import an t bec ause it nullifies the men t ali ty of the f ear of other s, f ormi ng the fr ame w ork i n which a s y s t em of mean i n g i s cr ea t ed . In an u n cert ai n w o rl d wi th o u t a s y s t em o f mean i n g en c o m- passing f ear , f ear turns in t o a per spectiv e f or in t erpr e ting the w orld (101). In lieu of the per spectiv e of f ear , the per spectiv e of hope should be assumed. Hope is not 274 Bogoslovni vestnik 82 (2022) • 2 an esc ape fr om r eality , but r a ther a purifier of the lens r e v ealing wha t is righ t, and a cur e f or e xis t en tial f ear . Hope e x ceeds all r a tional f or e though ts and c on t ains cer - t ain insecurities, ther e f or e r equiring c our ag e. Hope is mor e ,despit e of ‘ than ,be- c ause of ‘ , and it is c onnect ed with the v ertic al dimension of people, e xpanding the horiz ons of human e xis t ence. V ertic al hope unleashes the pot en tial f or horiz on t al lov e and kindness. Individuals ar e not c aptur ed by f ear – the y r eceiv e a f ounda tion f or solidarity with other s. This is possible pr ecisely bec ause lif e in f aith, hope and lo v e opens people t o the in finit e and sho w s meaning (Klun 2021, 794). Assuming a v e rtic al pe r spectiv e in the in t e rpr e t a tion of lif e will not chang e the ci r cums t ances i n whi ch peopl e fin d themsel v es, bu t i t wi l l chang e thei r a ttitu de t o w ar ds the w orld and mobiliz e them t o do wha t the y c an bec ause tha t mak es sense. Tha t is wh y hope has not only escha t ologic al but also pr e-escha t ologic al e xis t en tial v alue, as it does not allo w despair , r esigna tion and being block ed b y f ear , liber a ting people f or action. Hope is a t the same time tr anscenden t and tr an- scenden t al (Štivić 2021, 852); it does not nullify fear but frames it, determining its extent and creating space for action. Hope provides the freedom to act because peopl e are not fi xated on what i s cal cu l abl e. The freed om th at i s th e possi b i l i ty of possibility can become a source of fear as it opens up a field of insecurity due to the incomputability. In that perspective, supporting freedom without fear is rather important as one role of faith. Without hope that is vertical and transcendent, stability is difficult to find. Christian hope is not just superficial optimism (Malo vić 2016, 160) and c annot be under s t ood without f aith in God and the lo v e of neighbour . Mor eo v er , lo v e tha t includes a r eadiness t o sacrifice »is a necessar y c ondition f or o v er c oming f ear« (Žalec 2013, 56; 51). The perspective of the three theological virtues allows for a better understanding of the life situations in which people find themselves. Such hope is firmly grounded and »transcends all nostalgia and all utopia« (Hadjadj 2021, 27). Hadjadj ar gues tha t our time mark s the end of pr ogr essivism and politic al ut opias tha t f ed on the f aith in pr ogr ess and the alt erna tiv e hopes tha t pr ogr ess off er ed, and tha t w e need t o r e turn t o the escha t ologic al dim ension, i.e., hope (32‒34). Th e meaning of lif e in hope is not only its pr eser v a tion, fr om which the , ther apeutic s t a t e ‘ sough t dis- t ancing , which br ough t humanity back ,below the lev el of barbarism ‘ , but lif e wi th o u t an y h esi t a tio n t o w ar d s th e c o r e o f me t ap h y si cs: »A b ei n g i s cr ea t ed f o r action, not jus t mer e e xis t ence.« (77) Not only does hope elimina t e e xis t en tial an xie ty , but it also giv es c our ag e t o »e xpose lif e f or g ood« (79). Tha t w a y , escha- t ologic al hope bec omes »t angible« (Mijo vić 2021, 515), c oncr e t e, palpable and activ e . This, in tur n, is lo v e , the thir d the ologic al v ir tue tha t giv e s me aning t o lif e . 6. Conclusion The e x t ensiv e analy sis of f ear and the unme t need f or security yielded tw o k e y elemen ts of the f ear pandemic a ff ecting c on t empor ar y people. The fir s t r epr e- sen ts the loneli ness and po w e rlessness of a self -cen tr ed indi vidual as a r esult of 275 Ivan Dodlek et al. - Existential Anxiety and Christian Hope the pr ocess of individualiz a tion. This self -r e f er encing occur s on the basis of a fr ag- men t ed lif e in which the v ertic al per spectiv e of lif e, i.e., under s t anding the whole and the ability t o think long-t erm, g ot los t. This undermined people’ s f aith in the c alculability of their o wn decisions and the associa t ed c onsequences based on the par adigm of scien tific c onsider a tion. Another import an t c onsequence of in- dividualiz a tion and fr agmen t a tion is the w eak ening and se v er ance of tr aditional social ties, wher eby individuals ha v e los t their horiz on t al support. These tw o w eak - nesses mak e them unpr ot ect e d fr om the r eal and possible thr ea ts the y per ceiv e as thr ea ts t o their liv es or lif es tyles. Such a per cep tion has been r ein f or ced in r e - cen t y ear s b y the e xploit a tion of f ear f or politic al purposes pr omulg a t ed thr ough the m e dia w hic h also se e f e ar as a c om m e r c ial oppor tunity . A s an an tidot e t o the ,pandemic‘ e xis t en tial an xie ty thus cr ea t ed and support ed, Chris tian hope is of - f er ed as the dir ect opposit e of an xie ty . Hope ,fix es ‘ both the v ertic al and horiz on- t al elemen ts of tha t s t a t e. Emer ging fr om f aith, it r elies on the v ertic al per spectiv e of under s t anding the meaning of lif e as a w a y of thinking. The c onsequence of such an a ttitude t o w ar ds r eality spills o v er on the horiz on t al le v el in t o e ff ectiv e love that restores communion. References Altheide, David L. 2 0 0 9. 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