DOI: 10.25136/2409-8728.2022.3.36913

Abstract: The subject of the research is the experience of building a non-religious and pseudo-religious faith as a new Christian anti-tradition. The object of research is post–secularism as a phenomenon of modernity. Comparative, descriptive and content analysis served as the methodological basis of the study. The idea of F.Nietzsche's "death of God" gave rise to a natural backlash from the bearers of religiosity, those for whom the existence of God is a reality. However, this answer was twofold. On the one hand, traditional apologetic polemics. But on the other hand, an attempt to rethink Christianity itself in the conditions of a "grown-up" world, the beginning of which, in many ways, was laid by Dietrich Bonhoeffer. But how justified is such an answer and will an attempt to "revise" Christian values lead to their reduction and then oblivion?      The following main conclusions were made. Protestant theological thought in the middle of the last century made a number of attempts to "adapt" Christianity to the realities of modernity. Dietrich Bonhoeffer put forward the idea of an adult world that has outgrown religion, and Thomas Altitzer laid the foundation for the "theology of the death of God", which makes Christianity irreligious at all. Such ideas desacralize the very idea of the Transcendent. The appearance of openly parodic pseudo-religious constructs and their partial recognition by modern society finally opens up the prospect of the ultimate profanation of the Transcendent due to the loss of interest in Its search, the reason for which was largely the attempts of confessional thought to solve the problem of the "death of God" through the secularization of faith, which, first of all, means the rejection of Tradition and God as incomprehensible The absolute. Such a denial of Tradition and with it the Transcendent, in fact, speaks not about overcoming the "barriers" of religiosity, but on the contrary, about building a new isolation. We can talk not only about the beginning of the "death" of the tradition, which is reborn into an anti-tradition, but also about the futility of "irreligious faith" and "atheistic Christianity" in general.

DOI: 10.25136/2409-8728.2022.1.36500

Abstract: The subject of this research is the interpretation of the phenomenon of post-secularism in modern scientific discourse (the late XX – early XXI centuries). The object of this research is post-secularism as a phenomenon of modernity. Research methodology leans on the comparative and descriptive analysis. J. Habermas, introducing the concept of post-secular, noted that the process of secularization in the West is not only dialectical, but also incomplete; and secularization itself has strayed from the "right path" of its development. This launched the discussion on the post-secular. The interpretation of the post-secular can still be polar or mutually exclusive, requiring certain systematization of views, which is presented in this article. The conclusion is made that modern scientific discourse contains different interpretations of the post-secular. The first implies rejection of the secular, accompanied by revival of the religious, infiltration of religion into the sphere of active social relations, realization of the erroneousness of secularization and correction of these errors; in this sense, the concept of desecularization is rather appropriate. The second interpretation of post-secularism is counter-secularization: the process of desecularization intensified by revanchist sentiments of the reviving religiosity. Such post-secularism, focuses non on the correction of errors, but full dismantling of everything secular, which entails natural tension on all levels. Counter-secularization is not focused on dialogue and is potentially dangerous for its fundamentalist continuation. The third interpretation views post-secularism as the natural, self-generated continuation and/or development of secularism; the so-called “New Enlightenment”, which due to its unreligious religiosity and extreme relativism devalues the reviving sacred, originating either its transformation from the traditional religiosity to somewhat ecumenical, or the emergence of something new, in essence, pseudo-transcendent, which would be the final victory of the secular. Actualization of the possibility of choice and the choice itself between transcendence and pseudo-transcendence is the essence of the phenomenon of post-secularism.