Nebesna fizika in zemeljska usoda: kozmologija kot izziv teologijam
Protestant as well as Roman Catholic scholars (Copernicus, Kepler, Galileo, Newton, Leibniz, etc.) and church institutions were involved directly and indirectly in the “Coper-nican revolution” of cosmology in the 16th and 17th centuries, which destroyed the then current picture of the world with the...
| Subtitles: | Himmelsphysik und Erdenschicksal : Kosmologie als Herausforderung der nachreformatorischen Theologien |
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| Main Author: | |
| Format: | Electronic Article |
| Language: | Slovenian |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Slovensko protestantsko društvo Primož Trubar
2016
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| In: |
Stati inu obstati
Year: 2016, Volume: 12, Issue: 23/24, Pages: 98-111,302-303 |
| Online Access: |
Volltext (Verlag) |
| Summary: | Protestant as well as Roman Catholic scholars (Copernicus, Kepler, Galileo, Newton, Leibniz, etc.) and church institutions were involved directly and indirectly in the “Coper-nican revolution” of cosmology in the 16th and 17th centuries, which destroyed the then current picture of the world with the Earth as a safe human habitation in the centre of creation and God’s attention. The spatial hierarchy with the Earth below, the cosmic sky above it, and the religious sky over both of them “up there” had collapsed. Regardless of confessional differences, the explanation persisted for a long time that the Coperni-can system was merely the better/best cosmological model for calculations, and not a description of reality alternative to the Biblical picture of the world. On the Catholic side, for a long time there was a metaphysical postulation of the cosmic/spatial existence of a religious sky, and Catholic Baroque church architecture and painting continued to provide for an illusionistic presentation of the religious sky/heaven up there above the Earth, clo-uds and stars. On the Lutheran side, with Luther and others after him (Schleiermacher), there was a dissociation of cosmic space and the religious sky, a desacralization of the sky and a concept of divine omnipresence and divine activity as something non-spatial (raumlos). In Euclidian geometrical space it was not possible to position special religious/divine places. Thus in Protestant theology the category of time gained precedence over the category of space (“God dwells within time”). The “farewell to cosmology” in official church doctrine and theology opened the door in the religious imagination of believers to popular esoteric notions of “the next world” and “higher” worlds. Forms of non-Euclidian geometry present still new challenges and possibilities. But the task of theology is not to develop again cosmologies to compete with scientific models of the universe. Instead of constructing cosmological theories which would find space for God, the task of theology is to develop the phenomenology of spaces in which God is experienced as present. Here there is today a promising convergence concerning the confessional traditions that have so far diverged, and the present “spatial turn”in culturology can also support it. |
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| Item Description: | Literaturverzeichnis: Seite 110-111 |
| ISSN: | 2590-9754 |
| Contains: | Enthalten in: Stati inu obstati
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