Introduction
Watching the development of modern society, culture and existence of the Church, theological reflection opinion concludes that certain contradictions understanding of the place of the Church in the social development of man and society. In the social concepts of Churches noted that the Church as a divine institution standing above the country, on which God entrusted specific functions spiritual renewal and moral evaluation of public institutions, integration of the person (citizen) to the spiritual and social being. But the simple faithful, ordinary Christians who in their daily live mostly not familiar with the guidelines Church's social doctrine, often do not know where social ethics must follow a Christian.
Body
These and other questions in his textbook work "Christ and Culture" (1951) tries to answer Richard Niebuhr, a representative unorthodox Protestant theology. Dedicated theologian five types of relationship between Christ and the community (society against Christ, Christ - part of society, the society of Christ, Christ and the society in conflict, Christ - a reformer of society) are generally accepted in the scientific community, and they sent even when try to offer something completely different.
About his work Richard Niebuhr said that the book is an attempt to understand the dual position of the Church: it is subordinate to the Lord God and should live in the socio-cultural environment of human society. Religious beliefs of Richard Niebuhr in that work can be called conservative, full of reminiscences and evangelical rhetoric. He tries to return the prophetic role of the Church, based on the impact of the Gospel, and especially in its moral content. It seems that he was not interested in religious metaphysics. The Christian faith is the catalyst and the pursuit of the ideal form of "social gospel," lives for belief in a sincere feeling of love to communicate.
As a reformer of the Church, Niebuhr urged the Church to take over the mission of the association of races, nations, classes, play a visible role in social policy, to get out of isolation, which contributed to the secularization of society and form "ecumenical church". He debunks the complacency of the Church which, as an ordinary man sometimes believes in his infallibility, hypocrites, indifferent to human needs, turns away from reality, brings on a pedestal "little gods." Niebuhr is convinced that the Church should be updated to take responsibility for humanity.
Let’s try to understand the concepts in his work which operates Richard Niebuhr. First, it raises the question: "Who is a Christian?" - And answers: "Consistently Jesus Christ." But unusually confessional Church "rich", so understanding the concept of "Christ" is undergoing various kinds of modifications. Yes, Christ alone - a great teacher and legislator, for the second - the Revelation of God, for the third - the founder of a new community - the Church. However, as stressed by Niebuhr, this one particular person. And despite the huge Christian experience with Christ comes to one and the same person.
The second concept, which operates American theologian in his work (and which is the title) is society (culture). Richard Niebuhr in understanding society has several key characteristics. This first - society is always associated with social life. Second - the sum of achievements of mankind and of nature wherein the bearing signs of human creativity. The third aspect: a world of values, mainly due to the fact that there are good people, and are extremely important to maintain these values. Finally, each characterized by a diversity of society: people trying to implement in space and time a large number of values in society there are many institutions that have interests and values that sometimes overlap. At the beginning of the paper we have called five types of relationships between Christ and society that provides Niebuhr. Consider them in detail.
Christ against Culture
This view is based on the biblical verse: "Love not the world, neither the things that the world" (1 Iv.2 15). World - is the concentration of evil, the kingdom of darkness, it triumph lies, hatred, murder. The sons of light should not enter there. This wickedly society; the "pagan society inevitably prevail sensuality, ambition, greed, selfishness". This culture (society) is based on attachment to changing values, opposed the Christ. What to do? - Christ came into the world to disrupt the works of darkness, and faith in him is "the victory that overcomes the world". So before Christian was a choice (much determined historical realities of persecution and moral degradation of the Roman Empire): the person must be either a Christian or a thief lost forever. Thus cultural achievements, capabilities of public institutions priori rejected as sinful. Such views are evident in the Didache, "Shepherds" Yermy, Epistle of Barnabas, the First Epistle of Clement, the writings of Tertullian, Leo Tolstoy.
Christ and Culture
Christians who hold this view are not only the Church that Jesus Christ is called the only Lord of heaven and earth, but also because they seek peace with all believers in Him. However, they flourish in the socio-cultural environment of secular society. These Christians look at Christ through the eyes of society, choosing in his sermons and actions that close to the best achievements of civilization. Then they lead society to Christ and compliance, while sacrificing some way the teachings of the New Testament and giving many of its principles. This type entrenched in the history of theology the term "liberalism" and it is not only a product of the twentieth century. On the pages of the New Testament, we find descriptions of Paul the Apostle conflicts with Christians, Jews, reflecting this trend. The content apocryphal Gospels Gnostic Christian tries to reconcile Christ and culture.
Christ above Culture
This view represents the position of the "Church of the golden mean." More important issue here is not a question of the relationship between Christ and the world, and between God and man. A man must be obedient to God through Christ. This obedience must be reflected in specific, real cultural side of life (meaning one that is living and culture) rights. God created man and settled her life, and through freedom but should achieve what she has been given; obeying God people are looking for the true values. Such Christians accept Christ as Logos and as Lord. A question "or Christ, or society" does not stand for them, because one way or another in both cases it is about God. Such statements are based on duality nature of Christ, a man of the world, law, purpose and situation. A view shared by synthesis Clement of Alexandria, Thomas Aquinas and other thinkers.
This theory teaches practical life of a Christian is that he is not free of responsibilities before the law, no matter how high his spirit did not rise above earthly cares; the law does not simply invented by people, and it contains the will of God. Hence the idea of synthesis gives Christians a reasonable basis for living together and working with non-believers the benefit of society. Christian Life - a service as it commanded His followers to Jesus Christ.
Note that not only the Church but society owes much to this area "fusion". Science and art, philosophy and law, management and education, the economy and the economy have become familiar to us because of the type of synthesis. However, this theory has one significant observation: its supportive begin to worry more about Christianized society than of Christianity itself. This Gospel seems so connected to the culture that it starts to threaten the eternal nature Brenna Nature Society while it seems that attempts to convert synthesis leading to Christ and the good news in an official institution.
Christ and Culture (In contradiction)
The main thesis of this view: the world is a wicked man (believer) is part of the world, she cannot live in it and God help the man through His grace, and society itself, as if the Lord in His mercy did not support them, they there were not any moments. Society may change, but only when spiritually reborn every person as a piece of society. But the spiritual man can reach perfection only in the other.
Conclusion
The main theme for the reformists is a creative power of God and Christ. Christ as the Word is involved in the creation of the world, but not only in momentary events that took place in the distant past once, but in every moment of life of the world so that God continuously creates his intelligence and strength. On the other hand, the repurchase activity of God is expressed not only in death, resurrection and the future coming of the Son, but in His great miracle of the Incarnation.
This topic is especially emphasized in the Gospel of John. St. Augustine in the book "City of God" claims that God rules the people and dominate their distorted personal and social existence. Human nature is spoiled, society sin, but Christ appeared to the world to heal the deadly disease, which struck people and restore them to a new life. Having lived among the people, he discovered people the greatness of God's love and the depth of human sin. Through revelation and guidance he turns to God, restores the eternal order of love. Moral qualities that educates society is not replaced by new and converted (reformed) love.
A follower of this theory is the theologian of the twentieth century F.Morris, who said that we live in a state of war, but at the same time experiencing victory. It is not about social progress, and the conversion (reforming) the spirit of man which originates society. The Kingdom of God begins within us, but manifested in our actions. It pervades our feelings, habits, words, things his subjects. Finally, it fills the rest of our lives as social beings life. Thus the Kingdom of God is a reformed society, because it turns human spirit of unbelief and benefits to knowing God and serving Him.
