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For the return of the supernatural to our natural world.
Secularization is mainly referred to as political change. Separation of the throne from the temple, rights from the Ten Commandments, expulsion of religion from the public sphere to the area of personal opinions and hobbies. But this break goes deeper.
The modern world has irreparably split into two parts. One, although it had been on it all public life, became questionable, problematic and a matter of private attitude or philosophical controversy. It was named Supernatural.
The latter has become the seamless reality we all live in. What is material, measurable, clearly describable and uncategorizable is today the basis of our reality, our point of reference, a common and primary experience of reality. The so-called natural world.
Canadian philosopher Charles Taylor in his book And Secular Age (Secular age) writes that the great invention of the West is the „imanent fram“: the idea of the world as a closed system that is composed of matter/energy and its laws and as such works self-sufficiently.
It is difficult to emphasize enough how fundamental this change was. For our ancestors, the transcendent was a clear and necessary reality. It was as much a part of the human world as the laws of nature are for us today.
Today, however, we think that our entire reality can be explained even without reference to something that transcends it. In other words, if there is a deity, from a human perspective it is more like the icing on a real world cake. But we like the cake almost the same regardless of its decorations.
It is a concept that today, thanks to general recognition, has such persuasiveness that, from the point of view of human life, it is no longer just our theory about the universe, but directly our universe. At least that’s how we experience it.
Enchanted world
Before the advent of the secular era, God (chi „supernatural“) was not firmly present only in the public life of society and the private actions of individuals. „Enchanted“ ( As sociologist Max Weber) famously described it, the whole world, including nature.
For example, when the Jews of the first century saw the possessed, they did not see in him a person with a tarnished psyche that could be caused by a) unprocessed trauma, b) psychiatric diagnosis such as epilepsy, c) chemical imbalance in the brain, d) – y) any „natural“ explanations for this style, z) if none of this is confirmed, maybe some kind of spiritual power.
They had before them a person tormented by an unclean spirit, and this demon was a similar part of their experience as the tested man.
Perhaps this statement will shed light on the fact that even today’s people in the most basic sense of the word do not see a chemical imbalance of the brain, epilepsy or trauma when looking at a mentally ill person. Like Christ’s contemporary, he did not see an unclean spirit. And yet these concepts, through their (-presumed) action in that person, are a fixed part of the universes of both: secular man lives in a world of the laws of chemistry, physics and modern psychology, pre-secular in the world of spiritual and moral forces.
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