Souls of the sacred side what does it mean. What is "sacred": the meaning and interpretation of the word Sacred knowledge Sacred place

Love is the highest feeling inherent in living beings. Such colorful epithets and metaphors as an unearthly feeling, an elixir of happiness and health, “butterflies in the stomach, inspiring consciousness,” and others are applicable to him. In the Holy Scriptures, love is identified with God, and the two main biblical commandments call to love the Lord God and our neighbor.

Love is usually classified according to philosophical and psychological aspects, but according to the most common point of view, it is:

1. Agape - "divine" love, disinterested, altruistic, experienced in relation to a person or God, regardless of any circumstances and life situations. This is the highest form of love, which does not fade away either over time or contrary to the self-interest of the subject of love.

2. Storge - love, sealed by family ties, including marriage. It is not as independent of circumstances as agape, but it is quite strong, since it is based on the instinct of self-preservation. As you know, humans have intelligence and the ability to experience higher feelings, unlike animals, but animals can also experience affection. In view of this, it should be assumed that animals experience attachment based on the natural instinct of self-preservation, adaptation, survival.

3. Filia - spiritual love. It is inherent only in humans, but nevertheless, it is located at a lower stage of classification, since it can be directed not only in relation to a living being, but also to inanimate objects: cars, paintings, other works of art, etc.

4. Eros - erotic love based on the reproductive instinct. It is the lowest form of love in the classification of ancient Greek and other ancient thinkers, but in many respects "rehabilitated" from the point of view of contemporaries. For example, the popular Austrian scientist Sigmund Freud, the founder of psychoanalysis, believed that sexual attraction is the meaning of human life, which is inappropriate to suppress.

Comparing the forms of love, it is clear that love can be different - from absolutely disinterested and sacrificial to base. The highest love accompanies a person all his life, while the other quickly flares up and quickly fades away. By the latter one can mean love. Some married couples say that love lasts for three years. Of course, this has nothing to do with agape, since it is filia (falling in love).

What is the sacred meaning of love? To begin with, it is worthwhile to understand the meaning of the definition "sacred", meaning irrational, something mystical, divine. A person needs to permanently experience a feeling that supports the feeling of happiness, otherwise the meaning of life is lost. Answering the question about the meaning of life, many people fall into a stupor or try to reason philosophically, but as a result they get nonsense.

In reality, the sacred meaning of love is to ensure happiness, therefore it is love, artless, eternal, that can be called the meaning of every person's life. Only she is capable of accompanying a person all his life and giving him inner happiness, independent of either material wealth, or the current economic climate, or other life circumstances. “Big waters cannot extinguish love, and rivers will not flood it. If anyone gave all the wealth of his house for love, he would be rejected with contempt. " (Pes. 8: 7, Bible).

Some wealthy people suffer from depression, despite the fact that they have all the material wealth available. They stubbornly seek new sensations in the hope that they will bring them happiness, but unknowingly ignore the sacred meaning of love.

Love and be happy!

Different from everyday things, concepts, phenomena.

Sacred includes not only the sphere of the religious, but also a wide range of ideas related to magic, esotericism, mysticism and holistic teachings. Recently, this term has been popular among representatives of right-wing nationalist movements, who oppose sacred as a life principle of the commercialism of a consumer society. Sacred the opposite of the profane, that is, worldly, everyday. The term has become widespread in the humanities, in particular, thanks to the works of M. Eliade.

Holy, sacred, sacred - comparison of concepts

Sacred usually means specific objects and actions dedicated to God or gods, and used in religious rituals, sacred rites. Meanings of concepts sacred and sacred partially overlap, however sacred expresses to a greater extent the religious purpose of the object than its internal properties, emphasizes its separation from the mundane, the need for a special relationship to it.

Unlike both previous concepts, Sacred appeared not in the religious, but in the scientific vocabulary and is used to describe all religions, including paganism, original beliefs and mythology. Sacred is a tracing paper from the English sacral, which appeared in the Russian language relatively recently. Sacred - this is everything that creates, restores or emphasizes a person's connection with the otherworldly.

see also

Write a review about the article "Sacred"

Literature

• Becker G. Modern theory of the sacred and the secular and its development // Modern sociological theory in its continuity and change / Ed. Howard Becker and Alvin Boskov. M .: Publishing house of foreign literature, 1961
• Caillois R. Myth and Man. Man and the sacred. Moscow: OGI, 2003
• M. Eliade. Sacred and profane. M., 1994
• Girard R. Violence and the Sacred. M .: UFO, 2000 (2nd ed. - 2010)
• T. Burkhard. Sacred art of the East and West. Principles and Methods. M., 1999
• R. Otto. Sacred. About the irrational in the idea of \u200b\u200bthe divine and its relationship with the rational. SPb., 2008
• A. M. Lidov. Hierotopy. Spatial icons and images-paradigms in Byzantine culture. M., 2009
• M. A. Pylaev. The category "sacred" in the phenomenology of religion, theology and philosophy of the XX century. Moscow: Russian state. Humanities University, 2011-216 p.
• S.N. Zenkin. The Undivine Sacred: Theory and Artistic Practice. - M .: RGGU, 2012
• Zabiyako A.P. Holiness category. Comparative study of linguistic and religious traditions. - M .: Moscow textbook, 1998 .-- 220 p.
• .

Links

• // Complete Church Slavonic Dictionary. M., 1993, p. 584; Toporov V.N. Holiness and saints in Russian spiritual culture. Vol. 1. M., 1995, p. 7-9, 441-442
• A. G. Dugin.
• Yu.P. Mirolyubov

An excerpt characterizing the Sacred

- You haven't gone to bed yet? AND? what do you think? Look, don't forget, get me a new Hungarian coat at once, 'added Rostov, feeling his new mustache. “Come on,” he shouted to the driver. - Yes, wake up, Vasya, - he turned to Denisov, who again bowed his head. - Come on, let's go, three rubles for vodka, let's go! - shouted Rostov, when the sledges were already three houses from the entrance. It seemed to him that the horses were not moving. Finally the sleigh took to the right to the entrance; above his head Rostov saw the familiar cornice with broken plaster, a porch, a sidewalk post. He jumped out of the sleigh on the move and ran into the passage. The house also stood motionless, unhappy, as if it didn’t care who had come to it. There was no one in the hallway. "Oh my God! is everything all right? " thought Rostov, stopping for a minute with a sinking heart and immediately starting to run further along the passage and the familiar, curving steps. All the same door handle of the lock, for the uncleanness of which the countess was angry, also weakly opened. There was a greasy candle burning in the front hall.
Old man Mikhaila slept on a chest. Prokofy, a visiting footman, the one who was so strong that he lifted the carriage by the back, sat and knitted bast shoes from the edge. He glanced at the opened door, and his indifferent, sleepy expression suddenly transformed into an ecstatic frightened.
- Fathers, lights! The count is young! He cried, recognizing the young master. - What is it? My dear! - And Prokofy, shaking with excitement, rushed to the door to the drawing-room, probably to announce, but apparently changed his mind again, went back and leaned on the young master's shoulder.
- Are you healthy? Asked Rostov, pulling his hand away from him.
- Thank God! All glory to God! just ate now! Let me see you, your Excellency!
- All right?
- Thank God, thank God!
Rostov, completely forgetting about Denisov, not wanting to give anyone a warning, threw off his fur coat and ran on tiptoe into the dark, large hall. All the same, the same card tables, the same chandelier in a case; but someone had already seen the young master, and before he had time to run to the drawing room, as something swiftly, like a storm, flew out of the side door and embraced and began to kiss him. Yet another, third, the same creature jumped out of another, third door; more hugs, more kisses, more screams, tears of joy. He could not make out where and who is dad, who is Natasha, who is Petya. Everyone screamed, talked and kissed him at the same time. Only the mother was not among them - he remembered that.
- And I did not know ... Nikolushka ... my friend!
- Here he is ... our that ... My friend, Kolya ... Has changed! No candles! Tea!
- Yes, then kiss me!
- Darling ... but me then.
Sonya, Natasha, Petya, Anna Mikhailovna, Vera, the old count, hugged him; and people and maids, filling the rooms, chastised and gasped.
Petya hung on his legs. - And then! He shouted. Natasha, after bending him to her, kissed his entire face, jumped away from him and holding on to the floor of his Hungarian woman, jumped like a goat all in one place and squealed piercingly.
On all sides there were tears of joy shining, loving eyes, on all sides there were lips seeking a kiss.
Sonya, as red as red fish, also held on to his hand and was all beaming in a blissful gaze fixed on his eyes, which she was waiting for. Sonya is already 16 years old, and she was very beautiful, especially at this moment of happy, enthusiastic revival. She looked at him, not taking her eyes off, smiling and holding her breath. He glanced at her gratefully; but I was still waiting and looking for someone. The old countess hadn't come out yet. And then footsteps were heard in the doorway. The steps were so fast that they couldn't have been his mother's.
But it was she in a new dress, still unknown to him, sewn without him. Everyone left him, and he ran to her. When they met, she fell on his chest sobbing. She could not raise her face and only pressed him to the cold cords of his Hungarian woman. Denisov, unnoticed by anyone, entered the room, stood there and looked at them, rubbing his eyes.
“Vasily Denisov, a friend of your son,” he said, recommending himself to the count, who was looking at him questioningly.
- Welcome. I know, I know, ”said the count, kissing and embracing Denisov. - Nikolushka wrote ... Natasha, Vera, here he is Denisov.
The same happy, enthusiastic faces turned to the furry figure of Denisov and surrounded him.
- Dear, Denisov! - Natasha squealed, not remembering herself with delight, jumped up to him, hugged and kissed him. Everyone was embarrassed by Natasha's act. Denisov also blushed, but smiled and took Natasha's hand and kissed her.

1) Sacred - (from Latin sacrum - sacred) - see: SACRED

2) Sacred - (from Latin sacrum - sacred) - everything that relates to a cult, worship of especially valuable ideals. Sacramental - sanctified, holy, cherished. S. is opposite to the secular, profane, worldly. That which is recognized as a shrine is subject to unconditional and reverent veneration and is guarded with special care by all possible means. S. is the identity of faith, hope and love, its "organ" is the human heart. The preservation of a sacred attitude to the object of worship is primarily ensured by the conscience of the believer, who values \u200b\u200bthe shrine more than his own life. Therefore, when there is a threat of desecration of a shrine, a true believer rises to its defense without much thought or external compulsion; sometimes he can sacrifice his life for this. S. in theology means subordinate to God. The symbol of sacralization is consecration, that is, such a ceremony, as a result of which the ordinary worldly procedure acquires a transcendental meaning. Dedication is the elevation of a person through an established sacrament or church rite to one or another degree of spiritual service. A priest is a person who is in the temple and performs all ordinances except the priesthood. Blasphemy - property encroachment aimed at sacred and consecrated objects and accessories of the temple, as well as insulting the religious feelings of believers; in a broader sense, it means an attempt on a shrine. In addition to the theological understanding of S. as a derivative of God, there is an expansive philosophical interpretation of it. For example, E. Durkheim applied this concept to designate the natural-historical basis of truly human existence, its social essence, and contrasted it with the concept of individualistic (egoistic) existence. Some religious scholars consider the sacralization procedure as an essential distinguishing feature of any religion - pantheistic, theistic and atheistic: religion begins where a system of sacralization of especially valuable ideals develops. The church and the state develop a complex and subtle system of protection and transmission of the sacred attitude of people to the basic ideals of the established culture. The broadcast is carried out by coordinated methods and means of all forms of social life. Among them are tough legal norms and soft art techniques. From the cradle to the grave, an individual is immersed in the C system generated by the family, clan, tribe and state. He is involved in ceremonies, ritual actions, performs prayers, rituals, observes fasts and many other religious prescriptions. Sacralization is primarily subject to the norms and rules of attitudes towards near and far, family, people, state and absolute. The sacralization system consists of. a) the sums of ideas sacred to a given society (ideology); b) psychological techniques and means of convincing people of the unconditional truth of these ideas?) specific sign forms of the embodiment of sacred objects, sacramental and hostile symbols; d) a special organization (for example, a church); e) special practical actions, rituals and ceremonies (cult). It takes a long time to create such a system, it absorbs past and newly emerged traditions. Thanks to sacred traditions and the currently existing system of sacralization, society achieves the reproduction of a certain religion in all its horizontals (social groups, classes) and verticals (generations). When the chosen object is sacralized, it is believed in its reality more strongly than in empirically given things. The highest degree of S. relationship is holiness, that is, righteousness, piety, godliness, penetration with active love for the absolute and liberation of oneself from the impulses of self-love. All religiosity is associated with S., but not every believer in practice is capable of becoming a saint. There are few saints; their example serves as a guide for ordinary people. Degrees of S. relations - fanaticism, moderation, indifference. S. feeling is whole, and the poison of doubt is deadly for him. D. V. Pivovarov

3) Sacred - the feeling of being religious. As a rule, the concept of the sacred is associated with that which surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his work "Sacred" (1917) defines as "the feeling of a creative state", or the feeling of "numinous ", Implying divine greatness. The sacred includes an element of “fear” of absolute power, and this is not fear of danger, not longing for the uncertainty of the future; and also - an element of the "secret" of the unknowable; it is somewhat reminiscent of the feeling of "huge", while its object possesses: a quite definite "enchanting" power. In general, fear, mystery, and charm will be the three components of the sense of the sacred. Any religious feeling (sin, atonement, etc.) grows around this center. The sacred is opposite to the profane insofar as it possesses "power" which the profane is deprived of.

Sacred

(from Latin sacrum - sacred) - see: SACRED

(from Latin sacrum - sacred) - everything that relates to a cult, worship of especially valuable ideals. Sacramental - sanctified, holy, cherished. S. is opposite to the secular, profane, worldly. That which is recognized as a shrine is subject to unconditional and reverent veneration and is guarded with special care by all possible means. S. is the identity of faith, hope and love, its "organ" is the human heart. The preservation of a sacred attitude to the object of worship is primarily ensured by the conscience of the believer, who values \u200b\u200bthe shrine more than his own life. Therefore, when there is a threat of desecration of a shrine, a true believer rises to its defense without much thought or external compulsion; sometimes he can sacrifice his life for this. S. in theology means subordinate to God. The symbol of sacralization is consecration, that is, such a ceremony, as a result of which the ordinary worldly procedure acquires a transcendental meaning. Dedication is the elevation of a person through an established sacrament or church rite to one or another degree of spiritual service. A priest is a person who is in the temple and performs all ordinances except the priesthood. Blasphemy - property encroachment aimed at sacred and consecrated objects and accessories of the temple, as well as insulting the religious feelings of believers; in a broader sense, it means an attempt on a shrine. In addition to the theological understanding of S. as a derivative of God, there is an expansive philosophical interpretation of it. For example, E. Durkheim applied this concept to designate the natural-historical basis of truly human existence, its social essence, and contrasted it with the concept of individualistic (egoistic) existence. Some religious scholars consider the sacralization procedure as an essential distinguishing feature of any religion - pantheistic, theistic and atheistic: religion begins where a system of sacralization of especially valuable ideals develops. The church and the state are developing a complex and subtle system of protection and transmission of the sacred attitude of people to the basic ideals of the established culture. The broadcast is carried out by coordinated methods and means of all forms of social life. Among them are the strict rules of law and the soft techniques of art. From the cradle to the grave, the individual is immersed in the C system generated by the family, clan, tribe and state. He is involved in ceremonies, ritual actions, performs prayers, rituals, observes fasts and many other religious prescriptions. Sacralization is primarily subject to the norms and rules of relations with the near and far, family, people, state and the absolute. The sacralization system consists of. a) the sums of ideas sacred to a given society (ideology); b) psychological techniques and means of convincing people of the unconditional truth of these ideas?) specific sign forms of the embodiment of sacred objects, sacramental and hostile symbols; d) a special organization (for example, a church); e) special practical actions, rituals and ceremonies (cult). It takes a long time to create such a system, it absorbs past and newly emerged traditions. Thanks to sacred traditions and the currently existing system of sacralization, society achieves the reproduction of a certain religion in all its horizontals (social groups, classes) and verticals (generations). When the chosen object is sacralized, it is believed in its reality more strongly than in empirically given things. The highest degree of S. relationship is holiness, that is, righteousness, piety, pleasing to God, penetration with active love for the absolute and liberation of oneself from the impulses of self-love. All religiosity is associated with S., but not every believer in practice is capable of becoming a saint. There are few saints; their example serves as a guide for ordinary people. Degrees of S. relations - fanaticism, moderation, indifference. S. feeling is whole, and the poison of doubt is deadly for him. D. V. Pivovarov

feeling religious. As a rule, the concept of the sacred is associated with that which surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his work "Sacred" (1917) defines as "the feeling of a creative state", or the feeling of "numinous ", Implying divine greatness. The sacred includes an element of “fear” of absolute power, and this is not fear of danger, not longing for the uncertainty of the future; and also - an element of the "secret" of the unknowable; it is somewhat reminiscent of the feeling of "huge", while its object possesses: a quite definite "enchanting" power. In general, fear, mystery, and charm will be the three components of the sense of the sacred. Any religious feeling (sin, atonement, etc.) grows around this center. The sacred is opposite to the profane insofar as it possesses "power" which the profane is deprived of.

Inherently incomprehensible; phenomenologically sacred - wondrous, amazing; axiologically, imperative, deeply revered.

The concept of the sacred is most fully expressed in the religious worldview, where the sacred is for those entities that are the object of worship. The belief in the existence of the sacred and to be involved in it is the essence of religion. In a developed religious consciousness, the sacred is the soteriological of high dignity: the acquisition of holiness is an indispensable condition and goal of salvation.

In the philosophy of religion of the 20th century. the doctrine of the saint as a constituent element of religion is expanded from various religious-scholarly positions. E. Durkheim in the work “Elementary forms of religious life. Totemic in Australia "(Les formes élémentaires de la vie religieuse. Système totémique d" Australie, 1912) underwent a critical revision that religion should be defined from the concept of deity or the concept of the supernatural. The concept of deity, according to Durkheim, is not universal and does not explain everything diversity of religious life; the supernatural arises late - outside of classical antiquity. On the contrary, all religions are already on early stage the division of the world into two areas is inherent - the secular (profane) and the sacred, which are placed by the religious consciousness in the position of antagonists. The basis of such opposition is, according to Durkheim, the most important of the sacred - its inviolability, separation, and forbiddenness. The forbiddenness, the taboo of the saint is a collective institution. This position allowed Durkheim to assert that the sacred is essentially social: social groups give their higher social and moral impulses the appearance of sacred images, symbols, thereby achieving from the individual categorical submission to collective requirements. Durkheim's approach was supported by M. Moss, who, reducing the sacred to social values, insisted that sacred phenomena are, in essence, those social phenomena that, due to their importance for the group, are declared inviolable. In the sociological concept of T. Luckmann, the sacred acquires “strata of meanings,” to which the everyday is referred to as the ultimate instance.

R. Ommo sharply differs from the sociological interpretation of the saint. If Durkheim hoped to overcome the extremes of apriorism and empiricism in explaining the holy, then Otto, a follower of I. Kant, built his book “Holy” (Das Heilige, 1917) on the idea of \u200b\u200bthe a priori of this category. According to Otto, it is formed in the process of synthesis of rational and irrational moments of cognition with the primacy of irrational principles. Turning to the study of religious experience, Otto discovered in the “foundation of the soul” the a priori source of the category of the saint and religiosity in general - the special “mood of the spirit” and the intuition of the saint. The German called the “mood of the spirit”, from the development of which the category of the saint grows, “numinous” (from Latin - divine power), highlighting the most important psychological components of the numinous: “the feeling of creation”; misterium tremendum (a feeling of awe-inspiring mystery - “Totally Other” (Ganz Andere), which in one mode of perception in awe, in another - in horror with its eerie and majestic side, leading a person to ecstatic); the feeling of fascinans (from Lat. fascino - to enchant, bewitch) - arising in contact with the secret of positive attraction, charm, admiration. The complex of numinous feelings, when it arises, immediately possesses the status of absolute value. Otto denotes this numinous value with the concept of sanctum (Latin sacred), in its utmost irrational aspect - augustum (Latin sacred). A priorism allowed Otto to substantiate the refusal to reduce the category of the saint (and religion in general) to any social, rational or ethical principles. According to Otto, rationalization and etizapia of the category of the saint is the fruit of later increments to the numinous nucleus, and the numinous value is the primary source of all other objective values. Since, according to Otto, the true saint is elusive in concepts, it imprinted its own in “ideograms” - “pure symbols”, expressing the numinous mood of the spirit.

Otgo's research made a major contribution to the phenomenological approach to the study of the category of the saint and to the phenomenology of religion in general. The Dutch phenomenologist of religion H. van der Leeuw in his Introduction to the Phenomenology of Religion (1925) examined the category of the saint in a comparative way from a historical perspective - from the initial, archaic stage to the category of Christian consciousness. G. Van der Leeuw, as before him N. Söderblom, emphasized in the category of holiness the meaning of power and power (in Otto - majestas). G. Van der Leeuw brought the category of a saint closer to the term “mana” borrowed from ethnology. Having opened by means of such a rapprochement wide access to historically specific archaic realities, the Dutch philosopher of religion set theological ("God"), anthropological ("holy man"), space-time ("sacred time", "sacred place"), ritual ("sacred word ”,“ taboo ”) and other dimensions of the category of the saint.

Otto gave the primary description of the numinous content of religious experience, seeking in the end to outline the contours of that transcendental reality that manifests itself in the experience of the saint. The metaphysics of the saint was the ultimate goal of Otto's theological phenomenology. M. Eliade, a follower of the German philosopher, did not inherit an interest in metaphysical problems. Eliade's focus (“The Sacred and the Worldly” - Le sacré et te profane, 1965 *; and others) is hierophany - the discovery of the sacred in the profane, secular, sphere. In terms of hierophany, Eliade interprets religious symbolism, mythology, rituals, and the picture of the world of a religious person. The ideas and validity of Eliade's conclusions provoked serious criticism. It is fundamentally important that the central Eliade - about the universality of the antagonism of the "sacred" and "profane", bringing his position closer to that of Durkheim, does not find its confirmation.

Psychologization of the category of the sacred, the rooting of its foundations in the irrational layers of spiritual life is a characteristic feature of the phenomenology of religion. However, the phenomenological approach, especially the approach of theological phenomenology, implies that in the act of religious experience or in the event of hierophany, a certain transcendental one makes itself felt, which acts as an objectively existing substance of the saint. In the teachings of Z. Freud and in psychoanalytic religious studies (G. Roheim and others), the category of the saint has no other basis than psychological ones. Sacred in its origin and being is for Freud “something that cannot be touched,” sacred images personify, first of all, the prohibition, initially - the prohibition of incest (Man Moses and Monotheistic, 1939). The saint does not have qualities that exist independently of infantile desires and, for the saint, according to Freud, is a “lasting forefather” - lasting in the mental space of the conscious and unconscious as a kind of “mental condensation”.

The data of the religious language, creed, cult of different religions testify that the category of the sacred, being a universal category of religious consciousness, has a specific content in each of its concrete historical manifestations. Comparative study shows that the historical types of the category of the sacred cannot be described by summing up under any one essential feature (“gabooed”, “other”, etc.) or a universal combination of features (“horrifying”, “delighting” and etc.). Substantively, the category of the sacred is as diverse and mobile as the ethnorelishozny ones are unique and dynamic.

A. P. Zabiyako

New philosophical encyclopedia: In 4 vols. M .: Thought. Edited by V.S.Stepin. 2001 .

See what "SACRED" is in other dictionaries:

- (from lat. " dedicated to the gods”,“ Sacred ”,“ forbidden ”,“ damned ”) holy, sacred, the most important ideological category, highlighting the areas of being and the state of being, perceived by consciousness as fundamentally different from the ordinary ... ... Encyclopedia of Cultural Studies

- (from English sacral and Latin sacrum sacred, dedicated to the gods) in a broad sense, everything related to the Divine, religious, heavenly, otherworldly, irrational, mystical, different from ordinary things, ... ... Wikipedia

SACRED - the feeling of being religious. As a rule, the concept of the sacred is associated with something that surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his work “Sacred” (1917) defines as “a feeling ... ... Eurasian wisdom from A to Z. Explanatory dictionary

SACRED - a sense of the religious. As a rule, the concept of the sacred is associated with the fact that surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his work "Sacred" (1917) defines as "a feeling ... ... Philosophical Dictionary

sacred - 1. The concept of Coro and the opposition between Coro and the profane spread in the social sciences ca. a hundred years ago, in particular thanks to the works of E. Durkheim. A. Hubert and M. Moss were among the first to use the words "Soe" and "profane" as ... ... Dictionary of Medieval Culture

sacred - HOLY, sacred, sacred (Latin sacer, French sacre, English sacred) category denoting a property, the possession of which puts an object in a position of exceptional significance, lasting value and, on this basis, requires ... ... Encyclopedia of Epistemology and Philosophy of Science

SACRED - (SACRED) According to E. Durkheim, all religious beliefs in one way or another classify phenomena, referring them either to the area of \u200b\u200bthe sacred (sacred), or to the area of \u200b\u200bthe profane (secular). The area of \u200b\u200bthe sacred includes those phenomena that ... ... Sociological Dictionary

Sacred - - what people consider to be extraordinary, giving rise to awe and awe ... Social Work Dictionary

SACRED - (from the Latin sacrum sacred) everything that relates to a cult, worship of especially valuable ideals. Sacramental consecrated, holy, treasured. S. is opposite to the secular, profane, worldly. What is recognized as a shrine is subject to unconditional and ... ... Modern philosophical dictionary

The cover of the American publication Symbolism, the sacred, and the arts, a collection of essays by the Romanian historian of religions Mircea Eliade analyzing the relationship between religion and art. The collection begins with ... ... Wikipedia

sacred, primarily related to religious worship and ritual. In a general cultural sense, it is used in application to cultural phenomena, to spiritual values. Sacred values \u200b\u200bare values \u200b\u200bthat are enduring for man and humanity, such that people cannot and do not want to sacrifice under any circumstances.

Excellent definition

Incomplete definition ↓

SACRED

from lat. sacrum - sacred) - everything that relates to a cult, worship of especially valuable ideals. Sacramental - sanctified, holy, cherished. S. is opposite to the secular, profane, worldly. That which is recognized as a shrine is subject to unconditional and reverent veneration and is guarded with special care by all possible means. S. is the identity of faith, hope and love, its "organ" is the human heart. The preservation of a sacred attitude to the object of worship is primarily ensured by the conscience of the believer, who values \u200b\u200bthe shrine more than his own life. Therefore, when there is a threat of desecration of a shrine, a true believer stands up to its defense without much thought and external compulsion; sometimes he can sacrifice his life for this. S. in theology means subordinate to God.

The symbol of sacralization is consecration, that is, such a ceremony, as a result of which the ordinary worldly procedure acquires a transcendental meaning. Dedication is the elevation of a person through an established sacrament or church rite to one or another degree of spiritual service. A priest is a person who is in the temple and performs all ordinances except the priesthood. Blasphemy is an encroachment on property aimed at sacred and consecrated objects and accessories of the temple, as well as insulting the religious feelings of believers; in a broader sense, it means an attempt on a shrine.

In addition to the theological understanding of S. as a derivative of God, there is an expansive philosophical interpretation of it. For example, E. Durkheim applied this concept to designate the natural-historical basis of truly human existence, its social essence, and contrasted it with the concept of individualistic (egoistic) existence. Some religious scholars consider the sacralization procedure as an essential distinguishing feature of any religion - pantheistic, theistic and atheistic: religion begins where a system of sacralization of especially valuable ideals develops. The church and the state develop a complex and subtle system of protection and transmission of the sacred attitude of people to the basic ideals of the established culture. The broadcast is carried out by coordinated methods and means of all forms of social life. Among them are tough legal norms and soft art techniques. From the cradle to the grave, the individual is immersed in the C system generated by the family, clan, tribe and state. He is involved in ceremonies, ritual actions, performs prayers, rituals, observes fasts and many other religious prescriptions. Sacralization is primarily subject to the norms and rules of attitudes towards near and far, family, people, state and absolute.

The sacralization system consists of. a) the sums of ideas sacred to a given society (ideology); b) psychological methods and means of convincing people of the unconditional truth of these ideas?) specific sign forms of the embodiment of sacred objects, sacramental and hostile symbols; d) a special organization (for example, a church); e) special practical actions, rituals and ceremonies (cult). It takes a long time to create such a system, it absorbs past and newly emerged traditions. Thanks to sacred traditions and the currently existing system of sacralization, society achieves the reproduction of a certain religion in all its horizontals (social groups, classes) and verticals (generations). When the chosen object is sacralized, one believes in its reality more strongly than in empirically given things. The highest degree of S. relationship is holiness, that is, righteousness, piety, godliness, penetration with active love for the absolute and liberation of oneself from the impulses of self-love. All religiosity is associated with S., but not every believer in practice is capable of becoming a saint. There are few saints; their example serves as a guide for ordinary people. Degrees of S. relations - fanaticism, moderation, indifference. S. feeling is whole, and the poison of doubt is deadly for him.

Excellent definition

Incomplete definition ↓