Middle church, Catholic and generally ecclesiastical
In her view, she saw in the church a salvific environment, which, by the power of the grace contained in it, should contribute to the ethical perfection of the individual (to achieve perfection).
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So what happens? It turns out, first of all, that the church itself, with all its saving means, in relation to the moral personality of man is not able to fulfill the high mission he has assumed, thanks to a whole series of perversions of religious truth, deception, etc. Bolfe in pure vid can be directly accessible to everyone. A person can himself, without outside help - no matter where it comes from, from outside or from an institution - use them for his own ethical improvement.
It is enough to add here the idea, noted by us even among the Averoists, about the comparative criticism of religions, challenging each other’s truth, and on the other hand, the idea of the Renaissance about the natural man, whose behavior is determined by natural norms, in order for the power religion over the individual, if not completely destroyed, then was divided. For the human conscious, changeable norms of reality are determined by time and space,
The concept of natural humanity seemed to be the fundamental basis of personality, as well as its individual and social behavior. Nature, not the church, is the mother of man.
The deep crisis of the religious world and understanding of life, which took place in the 16th and, most importantly, the 17th centuries, engulfed advanced humanity on the basis of church schism, when instead of the universal church, as an institution losing its real meaning, a religiosity personality and many religious congregations, conditioned not by tradition, but Let's agree with ubfzhdenya or set up! I. To understand it, you need to understand VMFST and TFM without looking at human nature, which formed the basis of most sectarian teachings.
1) Borrowed by them from Hellenic-Roman post-Aristotelian philosophy.
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Church Christianity "). Let us recall that the prophet of the Catholic city of Bolia Augustine, passionately fighting with the ethico-political Hellenic-Roman philosophy, called the virtues of a natural person (that is, a person, in the Stoic understanding! and, holorootsu, zesapait pabigat) brilliant vices. In this pagan ideal, everything Natural, according to the view of Augustine, and the view of the Middle Ages, which adopted it, is a distance from the image and likeness of God, that is, the ideal depicted by orderly asceticism, which was based on three monastic principles: to remain poor, wise and always obedient.
In such an ideal, the most colorful colors of life were erased. A protest arose against him, leaving an indelible mark on the life understanding of all previous centuries, right up to ours. This is a protest of the era of revival and reform, unanimously supported by science and philosophy.
Religious-ethical philosophy on the continent, especially on the islands of Great Britain and in the American colonies, does not contradict either Baconian empiricism or Cartesan rationalism in one respect: in addressing the natural properties of the individual or her common sense, or her inner feeling, her conscience.
Despite all the various shades of Protestantism, Reformation, Puritanism and petty Vectantism, which we will discuss below, the religious disposition of these schismatics does not reveal such contempt for the natural nature of mankind. With the help of the assimilated truths of religion, the nature of the human personality is not humiliated and suppressed, but develops and approaches ethical perfection.
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a excellence that was so unhypocritically achieved and which was so valued especially by the English sectarians.
(It became obvious that the point of application of these truths was, first of all, not the church, but the individual.
This is the leitmotif of the ethical-religious attitude of the leading people of that era.
We have given a concise and general description of what served as the basis, with greater or lesser varashs, among relimous sectarians and in the ethical-relimous works of the late 16th and first half of the 17th century by Protestant writers, among other things, Theodor Korner *), Yakov Armin?), Simon Episkosh *), Hugo Grosch and Toagann Uyrenbohart, who received Subsequently, they were called remonstrants. They insist on the idea that the ethical perfection of your personality depends on individual will. They completely reject Augustine’s “hundreds”