The Savior about the last days, when it was impossible to vouch for a single day of peaceful existence.
The content of religiosity is determined by many criteria, among which the key place is occupied by ethnopsychological features. Today it is obvious that the deep essence of the religiosity of the Ukrainian people is due primarily to its national character, mentality.
The relationship and interdependence of religiosity and ethnopsychological characteristics of the Ukrainian people have been studied in a number of studies. And in the majority of developments two dimensions of this problem are traced mainly:
first, the level of national and ethnic determinism of the religious factor in the life of Ukrainians; secondly, the interaction of religious and ethnopsychological indicators. Among the most famous developments that indicated the close connection between the religious and national origins of Ukrainians is the work of M. Kostomarov "Two Russian nationalities"…
Describing the specifics of the religiosity of Ukrainians, the historian wrote: "The Ukrainian people are a deeply religious people. Whether the circumstances of his life have developed in one way or another, or whether his upbringing has been one way or another, he will retain his religious foundations as long as there is a sum of the main features that make up his nationality."…
The inseparable connection between the religious and national principles of the Ukrainian people was consistently defended by Professor Ivan Ogienko, who put forward the slogan: "To serve God is to serve Ukraine" and vice versa "To serve Ukraine is to serve God"… This postulate confirms the inseparability of the processes of national and spiritual-religious revival, as evidenced by the history of our people.
The outlined problem is much broader and requires a separate study. The purpose of this publication is to try to dwell in more detail on the second dimension of the interdependence of religious and national-ethnic principles of Ukrainians, namely – the ethnopsychological determinism of Ukrainian religiosity. The ethno-national specificity of the religiosity of Ukrainians is determined by M. Kostomarov in his work "Two Russian nationalities" so: "Ukrainians have a strong sense of God’s omnipresence, emotional anguish, inner conversation with God, secret thinking about God’s will over themselves."…
Another researcher, ethnographer I. Mirchuk, notes the superiority of Ukrainians "feelings and the dominant role of love, creating a transition to the main element of the Ukrainian worldview – deep religiosity"… M. Shlemkevych approached the problem of Ukrainian religiosity differently. The scientist considered this question in the classic triangle religion-worldview-art. In his opinion "the spirit of the modern Ukrainian was formed by two forces – worldview and art"…
The researcher wrote: "living religiosity and the reassurance it gives are always of great importance to the consciousness of the people"… M. Shlemkevych characterize the specifics of the Ukrainian religious search by category "religious longing" which encourages rapprochement with God. "In that undefined ace of a man who seeks to go beyond himself, beyond his then existence, the roots of religiosity. The end of this journey and peace she (man) calls God"…
Following the historiography of the problem of ethnopsychological determinism of Ukrainian religiosity, there is every reason to state the existence of a rich historical, philosophical and cultural heritage in this area. First of all, we should point to the philosophical understanding of this problem by P. Yurkevich ("The heart and its significance in the spiritual life of man according to the teachings of the word of God") and Frying Pan ("The initial door to Christian goodwill"). Among researchers of this subject the leading place is occupied by: I. Levitsky ("Worldview of the Ukrainian people"), O. Onatsky ("Ukrainian emotionality"), J. Yarema ("Ukrainian spirituality in its cultural and spiritual manifestations"), O. Kulchytsky ("Features of characterology of the Ukrainian people"), N. Grigoriev ("Ukrainian national character"), V. Yaniv ("The religiosity of Ukrainians from an ethnopsychological point of view"), I. Rybchyn ("Geopsychic reactions and temperament of Ukrainians"). Modern researchers have interesting developments on the problem of ethnopsychology of Ukrainians and Ukrainian religiosity in A. Kolodny and L. Filipovych ("Religious spirituality of Ukrainians: manifestations, figures, condition"), T. Long ("Some ethnopsychological aspects of Ukrainian religiosity"), M. Grinich ("Two dimensions of national character") etc.
The most systematized ethnopsychological determinants of Ukrainian religiosity are presented in the works of O. Kulchytsky, 6 V. Yaniv, 7 A. Kolodny and L. Filipovych, 8 T. Dlinna. 9 Based on the findings of these authors, we will try to present a conditional scheme of dependence of ethnopsychological features of the Ukrainian people and the relevant characteristics of Ukrainian religiosity.
Ethnopsychological determinants of some characteristics of Ukrainian religiosity
The geopolitical frontier that shaped people’s feelings of insecurity The search for a relationship to transcendence, which was the Christian faith; the meaning of life is not life, not caring for it, but an ideal that transcends earthly boundaries.
The predominance of steppe landscapes, which developed a sense of infinity and comprehensiveness. The feeling of the existence of a certain absolute, that is, a kind of Christian pantheism, the spiritualization of all around.
A complex of inferiority, resentment and, as a consequence, a subconscious instruction to relative aggression. Seeking protection from higher extraterrestrial factors, which created a favorable ground for the Christian doctrine of the Savior, suffering on earth and paradise in the afterlife; interpretation of the church as an institution that expresses national interests.
The peasantry of the Ukrainian nation and the resulting conservatism. The deep rooting of religiosity, its colorful rituals, the interpretation of religion as a system of integral factors of life, giving it a dominant position among all its sanctities.
Introversion (self-depth) of the Ukrainian nation. Mysticism of the religious sphere, negativism, cult of spirit, illusionism and idealization of life, and thus the transfer of religion to the sphere of individual, inner piety; focus of rituals on the home, family.
Emotionality of Ukrainians, the predominance of the sensory principle over the mental and volitional. God is the inner law by which one must live. Ukrainians trust themselves and their will to God, and therefore humbly accept all suffering.
Dominance of women in the family, in the economic and domestic spheres; femininity of the Ukrainian nation. The cult of the Mother of God, the idealization of married life, the deification of the family, and the glorification of the woman-mother are key features of Ukrainian religious rites.
Cordocentrism of Ukrainians; motivational and driving role is played not by mental and rational forces, feelings of the human heart. The basis of the religious consciousness of Ukrainians lies in the heart of man. Religion is not something foreign to human nature. Therefore, Ukrainian religiosity is simple and does not require the creation of theological systems
In addition to these features, characterizing the ethnopsychological characteristics of Ukrainians, researchers also point to two different types of behavior: on the one hand – humiliation, escape from reality into the existential world, on the other – friendliness and poetry, as well as – self-esteem, freedom, militancy, which is explained an echo of the influences on the spiritual world of the people of his Cossack character. This is how A. Kolodny and L. Filipovych explain the fact that "together with deep-rooted religiosity, the Ukrainian character is characterized by active manifestations of irreligiousness, religious dissent, skepticism and indifference."… ten
literature
Kostomarov N. Two Russian nationalities. – K., 1991. – P. 58. Ibid. – P. 59. Hilarion, Metropolitan. My sermons. – Winnipeg, 1973. – P. 81. Mirchuk I. Worldview of the Ukrainian people. – Prague, 1942. – P. 18 Shlemkevych M. The lost Ukrainian man. – Kyiv, 1992. – P. 99-110. Kulchytsky O. Features of characterology of the Ukrainian people // Fundamentals of philosophy and philosophical sciences. – Munich-Lviv, 1995. Yaniv V. The religiosity of Ukrainians from an ethnopsychological point of view // Essays on the history of Ukrainian ethnopsychology. – Munich, 1993. Kolodny A., Filipovych L. Religious spirituality of Ukrainians: manifestations, figures, condition. – Lviv, 1996. Dlinna T. Some ethnopsychological aspects of Ukrainian religiosity // Ukrainian Religious Studies. – 1996. – No. 3. Kolodny A., Filipovych L. Religious spirituality of Ukrainians: manifestations, figures, state. – Lviv, 1996. – P. 15-16.
07/14/2011
The second coming of Christ. Abstract
The purpose of earthly existence is to prepare for eternity. The second coming of our Lord Jesus Christ. “The coming of the Lord is at hand” (James 5: 8-9). The expectation of a speedy return of the Lord in early Christianity. Perception of the Savior’s coming as a joyful encounter, not a judgment and a report. Signs of intimacy on this day. The appearance of false prophets and false messiahs. The return of the Jewish people to Christ. intensification of evil and lawlessness. The growth of mutual enmity and hatred. Bloody wars and various misfortunes in nature. The coming of the antichrist. Signs of the Son of Man. The purpose of the second coming
The purpose of our earthly existence is one: to prepare for eternity. Christian wisdom is to make the most of the precious talent of the time to secure a future life. The Lord Jesus Christ in a number of teachings exhorted His disciples to cherish time and live in constant readiness to stand before God for account of their affairs (description of God’s judgment in Matthew (25: 31-46); the Savior’s parable of the tares ) 24-30), about the slaves who are waiting for the buy a compare and contrast essay online master (Luke 12: 35-40), about the unfaithful steward (Luke 16: 1-13), about those called to the wedding feast (Luke 14: 16- 24), about talents (Matt. 25: 14-30); about workers who received equal pay (Matt. 20: 1-16); about ten virgins (Matt. 25: 1-13) and others). “Watch therefore,” the Savior repeated, “for you do not know on what day your Lord will come” (Matt. 24:42), that is, in the most unexpected moment.
All people are more or less afraid of death. However, the apostles instructed Christians to remember the future encounter with God, because thinking about it helps to correct lives. “The coming of the Lord is at hand,” wrote the apostle. Jacob, he is the Judge standing at the door! “(James 5: 8-9).
Early Christian writing shows that since apostolic times, Christians have longed for the speedy return of the Lord Jesus Christ to earth. This expectation was supported, on the one hand, by the atmosphere of persecution and martyrdom that surrounded their lives. The intensity of the persecution was sometimes reminiscent of the Savior’s prophecy of the last days, when no day of peaceful existence could be vouched for.