Vom Nutzen der Historie für das christliche Leben: Geschichtsbewußtsein und kirchliche Identität
When churches or parishioners raise questions about the usefulness of "historical theology" in their Christian lives, one answer has been to make use of the term "historical consciousness". This idea is usually understood, not merely as the sum of well-known or latent images of t...
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| Format: | Electronic Article |
| Language: | German |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Vandenhoeck & Ruprecht
1994
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| In: |
Kirchliche Zeitgeschichte
Year: 1994, Volume: 7, Issue: 1, Pages: 129-136 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a When churches or parishioners raise questions about the usefulness of "historical theology" in their Christian lives, one answer has been to make use of the term "historical consciousness". This idea is usually understood, not merely as the sum of well-known or latent images of the past, but also as a kind of ideological pattern by which these historical images are ordered and labelled. Essentially, however, historical consciousness includes not only those past events consciously remembered, but also those elements which remain in our minds in a pre-, un-or under-conscious state. Accordingly we ought to distinguish between how history is actively dealt with, and how it is passively internalized. On the first of these we should note that the work of Reinhart Koselleck on the concepts of history has only limited, but not repudiated, the topos Historia Magistra Vitae as it is currently understood. But we should also recognise that the issue of how history is passively received is a component feature of the psycho-social basis of church life. Therefore the cultivation of historical consciousness should not be neglected. Finally I make various suggestions about how to put these considerations into practice. For example, I stress the desirability of a stronger emphasis on narrative in the depiction of history. So too it would be good to have more scholarly awareness of historical factors in discussions of church-political questions. | ||
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