In this sense, socialism is also the end of the history of dogma

Therefore, we can say that animism is a belief in the existence of souls and spirits.

An example of animism can be some religious ideas, say, the Eskimos of Greenland (XIX century.). According to them, everyone had supernatural twins, trees, streams, animals. At night, they believed, human souls leave their bodies and go hunting, dancing, visiting friends. When a person died, tools and objects of labor were placed in her grave. It was believed that the twins of these things would serve the twins of human bodies in the "land of the dead."

In animism there is a further doubling of the world: the world of real objects is complemented by the world of spiritual being. In many nations, the main twins most respected by primitive animists were the souls of deceased relatives. Therefore, in the literature, primitive animism is often called the cult of ancestors. In the original animism, the twins are represented as a certain other body, invisible and imperceptible in most target situations.

At the same time, many peoples believed that in some situations the double can be seen, heard and somehow even felt: in a dream, as a reflection in the water, as a shadow. At this stage of the development of religion there was no idea of ​​a disembodied soul, the twins were thought of as some second flesh that has all the material characteristics: shape, volume, weight, color, smell. For example, the Greenlanders believed that people’s souls are different – smooth people have smooth souls, thin people and thin souls. Since in a dream was lucky to "see" the souls of the dead, there was an idea of ​​immortal twins.

From the idea of ​​the immortality of the twins grew the idea of ​​the afterlife. In the primitive animists, the "land of the dead" was not located in the sky, but somewhere on earth or underground. The life of souls in the "land of the dead" was in principle considered a normal continuation of real life. Thus, according to the Alcongin Indians, the soul of a hunter in the "land of the dead" runs after the souls of elk and beaver. In some nations, instead of the idea of ​​a "land of the dead", there were ideas about the transmigration of souls into new bodies.

In modern religions, the animistic element occupies a significant place. The idea of ​​God, Satan, angels, immortal souls – all this in its essence – is a complicated animism. Independently, animism lives in the belief in ghosts and in spiritualism (belief in the possibility of communicating with the soul of the deceased with the help of a spinning saucer).

Shamanism (in Evenki, "shaman" means insane) is a belief in the particularly powerful supernatural abilities of ancient professional worshipers (shamans).

For example, the Yakuts until the beginning. XX century It was believed that when a person became ill, no one could cure her except a shaman. The shaman "treated" for a fee. The procedure of "healing" included the performance of a set of religious acts: spells, songs, dances, appeals to spirits through conversation with the spirit. If after religious "treatment" the body overcame the disease, the glory was attributed to the shaman, and if he died – guilty was declared an evil spirit that stole the soul of the patient.

Under what historical conditions did shamanism arise?

About six thousand years ago, the transition to patriarchy began. Under the patriarchate, an additional production product appeared. This means that people began to produce more than they needed. The team had the opportunity to keep those who were not engaged in productive work.

The main types of production activities at that time were cattle breeding and plow farming, which arose on the basis of cattle breeding. Men did this work because they had hunting tools. The decisive role of man in economic life led to his highlight and economic management. The ability to keep people who do not produce anything themselves, and the leading role of man in society – these are the two main features that are reflected in shamanism.

The first feature of shamanism is the appearance of professional worshipers. For the first time in the history of religion, a group of people emerged who received their livelihoods, largely or entirely, through religious rites; although in the person of shamans already, in fact, the clergy appeared, the church did not yet exist. Shamans did not have their own organization. They acted within the tribal organization, obeying the leaders of the tribe and tribe, followed their instructions.

The second is the selection of the so-called shamanic spirits as the main objects of religious worship. From the point of view of the people of that time, these spirits served the shaman, performed his various tasks, helped to learn secrets, fought with evil spirits.

The third feature is the leading role of man in religion. The number of female spirits decreased, and they were pushed to the background by male spirits. Among the professional ministers of the cult were women, but the deeper the process of decomposition of the tribal system, the more shamans displaced Ipamanok.

Fourth – the use of hysterical attacks as a means of performing religious rites. In many nations, shamans went into ecstasy and brought themselves to seizures, the symptoms of which were: convulsive faces and body movements, no sensation of injections, foam on the lips, extremely high jumps, speech activity without control of consciousness, loss of consciousness … Shamans in many cases were nervous people.

Moreover, people went to the combination of nervous disease with the profession of shaman in two ways: in some cases the mentally ill became shamans because of their unusualness and limited ability to work, in others – shamans became nervous due to strong and frequent excitement during religious rites.

Finally, the fifth feature is the use of foolish actions as a means of performing religious rites. Religion arose without any lies. And only at the stage of shamanism was the conscious added to the unconscious deception, which became both a means of performing religious rites and one of the additional reasons for preserving religiosity.

Shamanism still exists among the peoples of Asia, Australia, and America, who still live in conditions where the remnants of primitive society are preserved.

In all modern religions there are remnants of shamanism. This is both the professional caste of worshipers, and the notion that priests are in a special relationship with the "spirit world" and that the main representatives of the supernatural world are men. The remnants of shamanism also include elements of exaltation, which are found in a number of modern religions.

06/18/2011

Early Protestantism in Ukraine: Anti-Trinitarianism and Socinianism. Abstract

A characteristic feature of the anti-Trinitarian and Socinian movements of the sixteenth century. is that they constituted such a destruction of Catholicism as was the result of the Renaissance. In this sense, socialism is also the end of the history of dogma

The birth of the Reformation awakened critical thinking, new philosophical and ethical, socio-political models, forms of religious and secular life. In the process of "mental revolution" religious free-thinking is revived, which develops not only in the form of rationalist heresies, but also religious and philosophical systems (pantheism, deism, nominalism). A peculiar synthesis of Protestant doctrine and religious freethinking, or rather – the Renaissance-freethinking projection of Protestantism became in the sixteenth and seventeenth centuries. anti-Trinitarianism.

On the one hand, it is associated with an ancient rationalist-heretical tradition that has accompanied the history of Christianity since the first centuries. Even before Arius, there was a sect of Evionites (I century), which denied the divinity of Jesus Christ and called him only a great prophet, who was given divine power at baptism. Most Evinite sermons consisted of interpreting the law of Moses and supplementing it with oral narratives. Another heresy of the I-II centuries. – Kerinfian (followers of the former Jew from Alexandria Kerinf) insisted that Jesus – an ordinary person [1].

In the Middle Ages, the theme of the Trinity became controversial in the struggle of various philosophical currents during the formation of a rationalist view of Christian teaching. Therefore, on the other hand, anti-Trinitarianism is deeply connected with the Renaissance philosophy, in which the humanistic understanding of man elevated him above religious dogma. The Renaissance nature of anti-Trinitarianism put him in opposition not only to Catholicism (and Orthodoxy) but also to classical Protestantism. In anti-Trinitarianism, “critical and rationalist ideas developed freely… at the same time, it followed the impulses of the new age; the latter was even the strongest in him.

A characteristic feature of the anti-Trinitarian and Socinian movements of the sixteenth century. is that they constituted such a destruction of Catholicism as was the result of the Renaissance. In this sense, socialism is also the end of the history of dogma "[2].

One of the first ideologues of anti-Trinitarianism in the sixteenth century. was a Spanish scientist and thinker of the Renaissance Miguel Servetus (1509 / 1511-1553), whose views approached pantheism and rationalism. He developed a unitary understanding of God, argued for the superiority of the New Testament over the Old and the need for their critical study. His main works are On the Errors of the Trinity (1531) and The Restoration of Christianity (1553). Artists and thinkers from Italy, France, Spain, and Switzerland admired his ideas.

The most prominent representatives of anti-Trinitarianism were the Spanish artist Juan de Valdes, the Italian humanists Sebastian Castellion, Lelius Socin and his nephew Faust, Bernardo Okino, Paul Alziat https://123helpme.me/write-my-lab-report/, Valentin Gentilius, and Francis Stankar. As a result of persecution by the Inquisition and an uncompromising opponent of Jean Calvin’s "Arian heresy," many followers of Servetus’ doctrine emigrated to Poland. They launched an active propaganda of their ideas in the Polish-Lithuanian state, attracting many local Protestants.

Lelius Sotsin first came to Cracow in 1551 and convinced Francis Lismanini of his views. The latter began to actively promote the works of anti-Trinitarians Bernardo Okino and Adam Pastoris in Lesser Poland. At the same time, Francis Stankar emigrated to Poland.

He made a significant contribution to the organizational design of anti-Trinitarian communities (Polish brothers) in Ukraine as well. Recent Calvinist preachers Martin Chekhovych, Martin Krovytsky, Simon Budny, Petro Statory, Stanislav Lubomyrsky, Jan Nemoevsky, and many others who are moving away from the Reformation join this circle.