Ist die Säkularisierung am Ende?: religionskulturelle Entwicklungen in theologischer Perspektive
Cultural developments such as the disappearance of religion from the public sphere and its "fundamentalist" return are usually examined in terms of "secularization". The term stands for the modernization of society and religion through processes of social differentiation between...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Evangelische Verlagsanstalt
2005
|
| In: |
Theologische Literaturzeitung
Year: 2005, Volume: 130, Issue: 2, Pages: 127-142 |
| Standardized Subjects / Keyword chains: | B
Secularization
/ Religion
/ Culture
|
| IxTheo Classification: | AD Sociology of religion; religious policy CD Christianity and Culture |
| Parallel Edition: | Electronic
|
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| 520 | |a Cultural developments such as the disappearance of religion from the public sphere and its "fundamentalist" return are usually examined in terms of "secularization". The term stands for the modernization of society and religion through processes of social differentiation between politics, economics, the sciences, law and religion, the rise of idea of religious freedom and the social acceptance of religious pluralism. But while religion is released from service to alien instrumentalization (i.e. serving the aims of the State), it seems to exhaust itself increasingly in the private sphere and traditional religious institutions. This in turn provokes reactions that seek to use religion as a social opposition force against these irritating tendencies of modernity. Against this background, this article argues that "secularization" is characterized by an inner dialectic in the process of religious and cultural modernization. This is shown with respect to sociological, theological, and practical aspects of religion. Sociologically it involves not only individual religiosity that is open to modernity but also types of religion that form a critical counterpart to the spirit of the age. From a Christian and theological perspective, the task is to use the motives expressed in the traditional doctrines of creation, sin, and redemption in order to explain different forms of religiosity. And from a practical and social perspective, one has to accentuate the political function of explicit religious communication insofar as it recalls the importance of human personality in the intersubjective sphere. | ||
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