is introduced to the political norms of understanding of the ancient philosophical state. The consequence of this is that the personality of a Christian is separated from the citizen of the ancient state. The Christian norm has found its fulfillment in societies of followers of Christ. This society then grows into a powerful organization, with its corresponding teleological concept “Sutsaz Oe”, known to the ancient world. Such an organization is a church. A struggle arises between the ethical and ecclesiastical norms for the individual. Route sides and therefore not dualism when he said: Christ, separating spiritual power from secular power, destroyed the moral unity of man. I don’t know anything, adds Rousseau, that is more contrary to the public spirit than Christianity. Misha Rousseau may be upset in connection with the spirit of his times, if we remember that the great Genevan was under the influence of the anti-Christian direction of his life, which smeared Christianity with Catholicism and the ancient idea of states. The political and religious unity of man is the unity of an antique citizen, in whose life understanding the state religion and state law were in harmony. Rousseau undermined, from his point of view, the Christian religion on the antique idea of the state, but he lost sight of its positive significance for the cause of freedom. Any subsequent individualistic concept is intended to partially wrest the individual from the power of the previous one, provide support for the personality and educate the individual in the idea of one or another degree of independence from the previous authoritative influence. Such a thought cannot
1) K' Corino. 2. G. 17. “Lovely brothers, you are called to freedom” 1 sent to Peter. 2. 16. “Speak and act in such a way as to be subject to judgment according to the law of freedom.” “Where the spirit of the Lord is, there is freedom.” (This is 1.12).
"ale special ava „ed AEIIIINE U O ASIAN KDK. UI
BE and =
want to appear in an individual subject to an absolute, uniform normopopimanio, which has unlimited power over him. He learns to separate himself from the environment and not to submit to its dictates, relying on that environment and creating for himself a norm-understanding and norm-definition corresponding to it, in which the consciously delimited “I” from the previous environment is embodied.
A living illustration of these provisions is what was said above about the meaning of Christianity and Christian doctrine.
The basis of Christian doctrine lies in the belief in the divine principle. Considering the state principles to which the religion was subordinated in the ancient period, this principle in Christianity is an independent source of personality development. In Christianity, as we have seen, the personality of the individual, relying on the society of Christ’s followers and his teachings, opposes himself to the ancient state and, in a spiritual and religious way, frees himself from its omnipotence, placing himself before this latter. When, as we have just said, a powerful organization, the church, grows out of the primitive Christian community, it comes out to fight the state, for the individual. But in the framework of the church norm-norm, against Catholic absolutism, a sectarian and conciliar norm-norm is developing, the meaning of which is to strive to give the individual a religiosity value, monopolized by the church for itself under the guise of disposing of grace. Reformed Protestantism returns to imparting religious value to the individual on the basis of the original gospel doctrine. The conciliar movement, which, as we have seen, developed against the papacy towards the end of the Middle Ages, i.e. at the time of the reform, seems to be a return to the norms of the Christian community, although already with an aristocratic overtone. But in any case, the people are driven by this
[fragment illegible in the scan of the first edition]