Reformacija i apokalipsis sekuljarnosti
Реформация и апокалипсис секулярности
The article is devoted to the conceptualization of Reformation and secularism in their correlation. The emphasis is made not as much on the historical or theological reading of the post-reform history of the secular world, but more so on the metahistorical and apocalyptic. A distinction is made betw...
| Altri titoli: | "THE REFORMATION: HUMANITY, CHURCH, SOCIETY" “REFORMACIJA: ČELOvEk, CERkOvʹ, OBŠČEsTvO” |
|---|---|
| Autore principale: | |
| Tipo di documento: | Elettronico Articolo |
| Lingua: | Russo |
| Verificare la disponibilità: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Pubblicazione: |
2017
|
| In: |
Bogoslovskie razmyšlenija
Anno: 2017, Volume: 19, Pagine: 13-23 |
| Altre parole chiave: | B
Theology
B Apokalipsis B Secularity B Church B Cerkovʹ B Apocalypse B Reformacija B Riforma protestante B Protestantizm B Obščestvo B Sekuljarnostʹ B Protestantism B Bogoslovie B Society |
| Accesso online: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The article is devoted to the conceptualization of Reformation and secularism in their correlation. The emphasis is made not as much on the historical or theological reading of the post-reform history of the secular world, but more so on the metahistorical and apocalyptic. A distinction is made between the secular apocalypse and the apocalypse of secularism. Secular apocalypse can be understood as the revelation of a person about himself, a revelation of suicide and dystopia. The apocalypse of secularism sets a very wide framework, returns secularity to the history of God’s revelation, in which there is a place for both death and resurrection. The author comes to the conclusion that secularism was a necessary, although a transitional stage in the history of relations between church and society; and in this sense, it can be referred to as the "unintended Reformation," which for Christians appeared to be not as much as an elaborate plan but as an amazing revelation. | ||
| 520 | |a Statʹja posvjaščena osmysleniju Reformacii i sekuljarnosti v ich vzaimosvjazi. Akcent sdelan ne stolʹko na istoričeskom ili bogoslovskom, skolʹko na metaistoričeskom, apokaliptičeskom pročtenii poslereformacionnoj istorii sekuljarnogo mira. Vvoditsja različenie meždu sekuljarnym apokalipsisom i apokalipsisom sekuljarnosti. Sekuljarnyj apokalipsis možno ponimatʹ kak otkrovenie čeloveka o sebe samom, otkrovenie o samoubijstve i antiutopii. Apokalipsis sekuljarnosti zadaet predelʹno širokuju ramku, vozvraščaet sekuljarnostʹ v istoriju Božʹego otkrovenija, v kotoroj estʹ mesto i smerti Bogu, i Ego voskreseniju. Avtor prichodit k vyvodu, čto sekuljarnostʹ byla neobchodimym, chotja i promežutočnym ėtapom v istorii otnošenij cerkvi i obščestva; v ėtom smysle ona možet imenovatʹsja “neprednamerennoj Reformaciej”, kotoraja dlja christian javilasʹ ne stolʹko produmannym planom, skolʹko udivitelʹnym otkroveniem. | ||
| 520 | |a Статья посвящена осмыслению Реформации и секулярности в их взаимосвязи. Акцент сделан не столько на историческом или богословском, сколько на метаисторическом, апокалиптическом прочтении послереформационной истории секулярного мира. Вводится различение между секулярным апокалипсисом и апокалипсисом секулярности. Секулярный апокалипсис можно понимать как откровение человека о себе самом, откровение о самоубийстве и антиутопии. Апокалипсис секулярности задает предельно широкую рамку, возвращает секулярность в историю Божьего откровения, в которой есть место и смерти Богу, и Его воскресению. Автор приходит к выводу, что секулярность была необходимым, хотя и промежуточным этапом в истории отношений церкви и общества; в этом смысле она может именоваться “непреднамеренной Реформацией”, которая для христиан явилась не столько продуманным планом, сколько удивительным откровением. | ||
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