Souls of the sacred side what does it mean. Sacred

Different from ordinary 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. V Lately this term is popular among representatives of right-wing nationalist movements, which oppose sacred as a vital principle of the commercialism of the consumer society. Sacred the opposite of the profane, that is, worldly, everyday. Term received wide use in the humanities, in particular, thanks to the work of M. Eliade.

Holy, sacred, sacral - comparison of concepts

sacred usually means specific objects and actions dedicated to God or gods, and used in religious rituals, sacred rites. Concept meanings sacred and sacred partially overlap, but sacred expresses in more the religious purpose of the object, rather than its internal properties, emphasizes its separation from the worldly, the need for a special attitude towards it.

Unlike both previous concepts, Sacred appeared not in the religious, but in the scientific lexicon, and is used in the description of all religions, including paganism, original beliefs and mythology. Sacred- this is a tracing paper from the English sacral, which appeared in Russian relatively recently. Sacred- this is everything that creates, restores or emphasizes the connection of a person with the other world.

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Literature

Baker G. Modern theory sacred and 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
Kayua R. Myth and Man. Man and the sacred. M.: OGI, 2003
M. Eliade. Sacred and profane. M., 1994
Girard R. Violence and the sacred. M.: NLO, 2000 (2nd ed. - 2010)
T. Burkhard. Sacred art of East and West. Principles and methods. M., 1999
R. Otto. Sacred. On the irrational in the idea of the divine and its relation to the rational. SPb., 2008
A. M. Lidov. Hierotopia. Spatial Icons and Paradigm Images in Byzantine Culture. M., 2009
M. A. Pylaev. Category "sacred" in the phenomenology of religion, theology and philosophy of the XX century. Moscow: Russian state. Humanitarian University, 2011-216 p.
S.N. Zenkin. Non-Divine Sacred: Theory and Artistic Practice. – M.: RGGU, 2012
Zabiyako A.P. category of holiness. Comparative study of linguo-religious traditions. - M.: Moscow textbook, 1998. - 220 p.
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An excerpt characterizing the Sacred

- Haven't gone to bed yet? A? how do you think? Look, don’t forget, get me a new Hungarian at once, ”added Rostov, feeling his new mustache. “Come on, let’s go,” he shouted to the driver. “Wake up, Vasya,” he turned to Denisov, who lowered his head again. - Come on, let's go, three rubles for vodka, let's go! Rostov shouted when the sleigh was already three houses from the entrance. It seemed to him that the horses were not moving. Finally the sleigh was taken to the right to the entrance; above his head, Rostov saw a familiar cornice with broken plaster, a porch, a sidewalk pillar. He jumped out of the sleigh on the move and ran into the passage. The house also stood motionless, unfriendly, as if it didn't care who came to it. There was no one in the vestibule. "Oh my God! is everything all right?" thought Rostov, stopping for a minute with a sinking heart, and at once starting to run further along the passage and the familiar, crooked steps. All the same door knob the castle, for the uncleanliness of which the countess was angry, also weakly opened. A single tallow candle burned in the hallway.
Old man Mikhail was sleeping on the chest. Prokofy, the visiting lackey, the one who was so strong that he lifted the carriage by the back, sat and knitted bast shoes from the hems. He glanced at the open door, and his indifferent, sleepy expression suddenly changed into ecstatic fright.
- Fathers, lights! Count young! he exclaimed, recognizing the young master. – What is it? My dove! - And Prokofy, shaking with excitement, rushed to the door to the living room, probably in order to announce, but apparently again changed his mind, returned back and leaned on the shoulder of the young master.
– Healthy? Rostov asked, pulling his hand away from him.
- Thank God! All thanks to God! just ate now! Let me see you, Your Excellency!
- Is everything all right?
- Thank God, thank God!
Rostov, completely forgetting about Denisov, not wanting to let anyone warn him, threw off his fur coat and ran on tiptoe into the dark, great hall. Everything is the same, the same card tables, the same chandelier in a case; but someone had already seen the young gentleman, and before he had time to run to the living room, something swiftly, like a storm, flew out of the side door and hugged and began to kiss him. Another, third, similar creature jumped out of another, third door; More hugs, more kisses, more cries, more tears of joy. He could not make out where and who is dad, who is Natasha, who is Petya. Everyone was screaming and talking and kissing him at the same time. Only his mother was not among them - he remembered that.
- But I didn’t know ... Nikolushka ... my friend!
- Here he is ... ours ... My friend, Kolya ... He has changed! No candles! Tea!
- Kiss me then!
- Darling ... but me.
Sonya, Natasha, Petya, Anna Mikhailovna, Vera, the old count, embraced him; and people and maids, having filled the rooms, sentenced and gasped.
Petya hung on his feet. - And then me! he shouted. Natasha, after she, bending him to her, kissed his whole face, jumped away from him and holding on to the floor of his Hungarian, jumped like a goat all in one place and squealed piercingly.
From all sides there were tears of joy shining with tears, loving eyes, from all sides there were lips looking for a kiss.
Sonya, red as red, also held on to his hand and beamed all over in a blissful look fixed on his eyes, which she was waiting for. Sonya was already 16 years old, and she was very beautiful, especially at this moment of happy, enthusiastic animation. She looked at him, not taking her eyes off, smiling and holding her breath. He looked at her gratefully; but still waiting and looking for someone. The old countess hasn't come out yet. And then there were footsteps at the door. The steps are so fast that they couldn't have been his mother's.
But it was she in a new dress, unfamiliar to him, sewn without him. Everyone left him and he ran to her. When they came together, she fell on his chest sobbing. She could not raise her face and only pressed him against the cold laces of his Hungarian coat. Denisov, not noticed by anyone, entered the room, stood right there and, looking at them, rubbed his eyes.
“Vasily Denisov, your son’s friend,” he said, introducing himself to the count, who looked at him inquiringly.
- Welcome. I know, I know,” said the count, kissing and hugging Denisov. - Nikolushka wrote ... Natasha, Vera, here he is Denisov.
The same happy, enthusiastic faces turned to the shaggy figure of Denisov and surrounded him.
- My dear, Denisov! - Natasha squealed, beside 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 it.

Essentially incomprehensible; phenomenologically sacred - marvelous, amazing; axiologically - imperative, deeply revered.

Ideas about the sacred are most fully expressed in the religious worldview, where the sacred - those entities that are the object of worship. Belief in the existence of the sacred and being involved in it are the essence of religion. In a developed religious consciousness, the sacred is 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 constitutive element of religion is expanded from various religious positions. E. Durkheim in his work “Elementary forms of religious life. Totemic in Australia ”(Les formes élémentaires de la vie religieuse. Système totémique d "Australie, 1912) subjected to a critical review that religion should be defined from the concept of a deity or the concept of the supernatural. The concept of a 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 already at an early stage are characterized by the division of the world into two areas - secular (profane) and sacred, which are placed by religious consciousness in the position of antagonists. The basis of such opposition is, according to Durkheim , the most important of the sacred is its inviolability, separation, prohibition. Forbiddenness, the taboo of the saint is a collective establishment. This provision allowed Durkheim to assert that the sacred is essentially social: social groups give their highest social and moral impulses the appearance of sacred images, symbols, to thus fighting 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 which, due to their importance to the group, are declared inviolable. In the sociological concept of T. Lukman, the sacred acquires “strata of meanings”, to which the everyday is referred as the final instance.

R. Ommo sharply disagrees with the sociological interpretation of the saint. If Durkheim hoped to overcome the extremes of apriorism and empiricism in explaining the saint, then Otto, a follower of I. Kant, built his book The Holy (Das Heilige, 1917) on the idea of the a priori nature 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 found in the “foundation of the soul” an a priori source of the category of the saint and religiosity in general - a special “attitude of the spirit” and intuition of the saint. “The mood of the spirit”, from the development of which the category of the saint grows, the German called “numinous” (from Latin - divine power), highlighting the most important psychological components of the numinous: “a sense of creatureliness”; misterium tremendum (a sense of awe-inspiring mystery - “Completely Different” (Ganz Andere), plunging in one mode of perception into awe, in another - into horror with its terrible and majestic side, leading a person into ecstatic); the feeling of fascinans (from lat. fascino - to enchant, bewitch) - a positive attraction, charm, admiration that arises in contact with the secret. The complex of numinous feelings immediately has the status of absolute value when it arises. Otto designates this numinous value with the concept of sanctum (lat. sacred), in its ultimate irrational aspect - augustum (lat., sacred). Apriorism allowed Otto to justify the refusal to reduce the category of the saint (and religion in general) to any social, rational or ethical principles. According to Otto, the rationalization and etizapia of the category of a saint is the fruit of later additions to the numinous core, and the numinous value is the primary source of all other objective values. Since, according to Otto, the true saint is elusive in concepts, he imprinted his own in “ideograms” - “pure symbols” expressing the numinous mood of the spirit.

Otto's research has 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 G. van der Leeuw in his work “Introduction to the Phenomenology of Religion” (1925) considered the category of the saint in a comparative manner in a historical perspective - from the initial, archaic stage to the category of Christian consciousness. G. Van der Leeuw, like N. Söderblom before him, emphasized in the category of holiness the meanings of strength 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 wide access to historically specific archaic realities through such convergence, the Dutch philosopher of religion set the theological (“God”), anthropological (“holy man”), space-time (“sacred time”, “sacred place”), ritual (“sacred word”, “taboo”) and other dimensions of the category of a saint.

Otto gave priority to the description of the numinous content of religious experience, striving ultimately to outline the contours of that transcendent 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 his interest in metaphysical problems. In the center of Eliade's attention (“The sacred and the profane” - Le sacré et te profane, 1965 *; and others) is hierophany - the discovery of the sacred in the profane, worldly sphere. In terms of hierophany, Eliade interprets religious symbols, mythology, rituals, and the picture of the world of a religious person. The ideas and validity of Eliade's conclusions caused serious criticism. It is fundamentally important that the central Eliade - about the universality of the antagonism of the "sacred" and the "profane", bringing his position closer to Durkheim's position, does not find its confirmation.

The psychologization of the category of the sacred, the rooting of its foundations in the irrational layers of spiritual life - characteristic phenomenology of religion. However, the phenomenological approach, in particular the approach of theological phenomenology, implies that in the act of religious experience or in the event of hierophany, some kind of transcendental, which acts as the objectively existing substance of the saint, makes itself felt. In the teachings of Z. Freud and in psychoanalytic religious studies (G. Roheim and others), the category of a saint has no other grounds than psychological ones. The sacred in its origin and being is for Freud “something that cannot be touched”, the 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 condensate”.

The data of the religious language, dogma, 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 specific historical manifestations. A comparative study shows that the historical types of the category of the sacred cannot be described by subsuming under any one essential attribute (“gaboo”, “other”, etc.) or a universal combination of attributes (“thrifying”, “admiring” and etc.). In terms of content, the category of the sacred is as diverse and mobile as the ethnorelic ones are peculiar 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 Latin “dedicated to the gods”, “sacred”, “forbidden”, “cursed”) holy, sacred, the most important worldview 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- feeling 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 essay “The 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 something that surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his essay “Sacred” (1917) defines as “a feeling ... ... Philosophical Dictionary

sacred- 1. The concept of Coro and the opposition of Coro and the profane spread in the social sciences ca. a hundred years ago, in particular thanks to the work 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) a category denoting a property, the possession of which puts an object in a position of exceptional significance, enduring 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 the sacred (sacred) or to the area of the profane (secular). The area of the sacred includes those phenomena that ... ... sociological dictionary

Sacred- - something that people revere as extraordinary, leading to a sense of awe and reverence ... Social Work Dictionary

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

What is "sacred": the meaning and interpretation of the word. sacred knowledge. sacred place

The end of the 20th - the beginning of the 21st century is a unique time in many respects. Especially for our country and for its spiritual culture in particular. The fortress walls of the former worldview collapsed, and the hitherto unknown sun of foreign spirituality rose over the world of the Russian man. American evangelism, Eastern cults, various kinds of occult schools over the past quarter of a century have managed to take root deeply in Russia. It also had positive aspects - today more and more people think about the spiritual dimension of their lives and strive to harmonize it with the highest, sacred meaning. Therefore, it is very important to understand what the sacred, transcendental dimension of being is.

Etymology of the word

The word "sacred" comes from the Latin sacralis, which means "sacred". The stem sac seems to go back to the Proto-Indo-European saq, the probable meaning of which is "to protect, to protect". Thus, the original semantics of the word "sacred" is "separated, protected". Religious consciousness over time deepened the understanding of the term, introducing into it a shade of purposefulness of such a separation. That is, the sacred is not just separated (from the world, as opposed to the profane), but separated with a special purpose, as intended for a special higher service or use in connection with cult practices. The Jewish "kadosh" has a similar meaning - holy, consecrated, sacred. If we are talking about God, the word "sacred" is a definition of the otherness of the Almighty, his transcendence in relation to the world. Accordingly, as connected with this transcendence, any object dedicated to God is endowed with the quality of sacredness, that is, sacredness.

Areas of distribution of the sacred

Its scope can be extremely wide. Especially in our time - in the flourishing boom of experimental science, sacred meaning is sometimes attached to the most unexpected things, for example, erotica. Since ancient times we have known sacred animals and sacred places. There have been in history, however, they are still being waged today, sacred wars. But what the sacred political system means, we have already forgotten.

sacred art

The theme of art in the context of sacredness is extremely extensive. In fact, it covers all types and directions of creativity, not excluding even comics and fashion. What needs to be done to understand what sacred art is? The main thing is to learn that its purpose is either to transfer sacred knowledge, or to serve a cult. In light of this, it becomes clear why sometimes a picture can be equated, say, with a scripture. What is important is not the nature of the craft, but the purpose of the application and, as a result, the content.

Types of such art

In the Western European world, sacred art was called ars sacra. Among its various types, the following can be distinguished:

Sacred painting. This refers to works of art of a religious nature and/or purpose, such as icons, statues, mosaics, bas-reliefs, etc.

sacred geometry. The entire layer of symbolic images falls under this definition, such as, for example, the Christian cross, the Jewish star "Magen David", the Chinese yin-yang symbol, the Egyptian ankh, etc.

sacred architecture. In this case, we mean the buildings and buildings of the temple, monastic complexes and, in general, any buildings of a religious and mystical nature. Among them may be the most unpretentious examples, such as a canopy over a holy well, or very impressive monuments such as the Egyptian pyramids.

sacred music. As a rule, this refers to cult music performed during worship and religious rites - liturgical chants, bhajans, accompaniment musical instruments etc. In addition, sometimes non-liturgical musical works are called sacred, which, in their semantic load, are related to the sphere of the transcendent, or created based on traditional sacred music, such as, for example, many examples of new age.

There are other manifestations of sacred art. In fact, all of its areas - cooking, literature, tailoring and even fashion - can have a sacred meaning.

In addition to art, such concepts and things as space, time, knowledge, texts and physical actions are endowed with the quality of sanctification.

sacred space

Space in this case can mean two things - a specific building and sacred place, not necessarily associated with buildings. An example of the latter is the sacred groves, which were very popular in the old days of pagan dominion. Even today, many mountains, hills, glades, reservoirs and other natural objects have sacred significance. Often such places are marked with special signs - flags, ribbons, images and other elements of religious decor. Their meaning is due to some miraculous event, for example, the appearance of a saint. Or, as is especially common in shamanism and Buddhism, the veneration of a place is associated with the worship of invisible creatures living there - spirits, etc.

Another example sacred space- Temple. Here, the determining factor of holiness most often becomes not the holiness of the place as such, but the ritual character of the building itself. Depending on the religion, the functions of the temple may vary slightly. For example, somewhere it is entirely the house of a deity, which is not intended for public visitation for the purpose of worship. In this case, the retribution of honors is carried out outside, in front of the temple. This was the case, for example, in ancient Greek religion. At the other extreme are Islamic mosques and Protestant prayer houses, which are specialized halls for religious meetings and are more for man than for God. In contrast to the first type, where holiness is inherent in the temple space itself, here it is the fact of cult use that transforms any room, even the most ordinary, into a sacred place.

Time

A few words should also be said about the concept of sacred time. It's still more difficult here. On the one hand, its flow is often synchronous with normal everyday time. On the other hand, it is not subject to the action of physical laws, but is determined by the mystical life of a religious organization. A vivid example is the Catholic Mass, the content of which - the sacrament of the Eucharist - over and over again takes believers to the night of the last supper of Christ and the apostles. The time, marked by special holiness and otherworldly influence, also has sacred significance. These are some segments of the cycles of the day, week, month, year, etc. In culture, they most often take the form of festivities or, conversely, days of mourning. Examples of both are Holy Week, Easter, Christmas time, solstice days, equinoxes, full moons, etc.

In any case, the sacred time organizes the ritual life of the cult, determines the sequence and frequency of the performance of rituals.

Knowledge

Extremely popular at all times was the search for secret knowledge - some secret information that promised its owners the most dizzying benefits - power over the whole world, the elixir of immortality, superhuman strength and the like. Although all such secrets are classified as secret knowledge, they are not always, strictly speaking, sacred. Rather, it's just secret and mysterious. Sacred knowledge is information about the other world, the abode of gods and beings of a higher order. As the simplest example can be theology. And it is not only about confessional theology. Rather, science itself is meant, studying on some alleged otherworldly revelation of deities, the world and the place of man in it.

sacred texts

Sacred knowledge is recorded primarily in sacred texts - the Bible, the Koran, the Vedas, etc. In the narrow sense of the word, only such scriptures are sacred, that is, they claim to be the conductors of knowledge from above. They seem to contain, in a literal sense, sacred words, not only the meaning of which, but also the form itself has a meaning. On the other hand, the semantics of the definition of sacredness makes it possible to include in the circle of such texts another type of literature - the works of outstanding teachers of spirituality, such as the Talmud, The Secret Doctrine by Helena Petrovna Blavatsky or the books of Alice Beilis, quite popular in modern esoteric circles. The authority of such works of literature can be different - from absolute infallibility to dubious comments and author's fabrications. However, by the nature of the information contained in them, these are sacred texts.

Action

Sacred can be not only a specific object or concept, but also movement. For example, what is a sacred action? This concept generalizes a wide range of gestures, dances and other physical movements that have a ritual, sacramental character. Firstly, these are liturgical events - the offering of a host, the burning of incense, blessings, etc. Secondly, these are actions aimed at changing the state of consciousness and transferring the internal focus to the otherworldly sphere. Examples are the already mentioned dances, asanas in yoga, or even simple rhythmic rocking of the body.

Thirdly, the simplest of the sacred actions are called upon to express a certain, most often prayerful, disposition of a person - arms folded on the chest or raised to the sky, the sign of the cross, bow, and so on.

sacred meaning of physical action consists in separating, following the spirit, time and space, from the profane everyday life and elevating both the body itself and matter in general to the realm of the sacred. For this, in particular, water, housing and other items are consecrated.

Conclusion

As can be seen from all of the above, the concept of sacredness is present wherever there is a person or the concept of the other world. But often those things that belong to the realm of the ideal, most important ideas of the person himself fall under this category. Indeed, what is sacred if not love, family, honor, devotion and similar principles of social relations, and if more deeply - the characteristics of the inner content of the individual? It follows from this that the sacredness of an object is determined by the degree of its difference from the profane, that is, guided by instinctive and emotional principles, the world. At the same time, this separation can arise and be expressed both in the external world and in the internal.

Sacred

Sacred(from English. sacred and lat. sacrum- sacred, dedicated to God) - in a broad sense - everything related to the divine, religious, heavenly, otherworldly, irrational, mystical, different from ordinary things, concepts, phenomena.

Holy, sacred, sacral - comparison of concepts

Holiness is an attribute of the Divine and the Divine. holy- this is possessing Divine qualities or unique grace-filled properties, close or dedicated to God, marked by the Divine presence.

sacred usually means specific objects and actions dedicated to God or gods, and used in religious rituals, sacred rites. Concept meanings sacred and sacred partially overlap, but sacred expresses the religious purpose of the subject to a greater extent than its internal properties, emphasizes its separation from the worldly, the need for a special attitude towards it.

Unlike both previous concepts, Sacred appeared not in the religious, but in the scientific lexicon and is used to describe all religions, including paganism, original beliefs and mythology. There are several positions with which the concept of the sacred is associated. Among them are numinosity, chthonic, indifferent attitude to the system of sign exchange, inconsistency with the idea of quantitative, non-articulated and hidden character, the idea of the sacred as the Other. Sacred- this is everything that creates, restores or emphasizes the connection of a person with the other world.

What is the meaning of the word "sacred"?

The meaning of the word sacred can be found in ancient literature. The word is associated with religion, something mysterious, divine. The semantic content refers to the origins of everything that exists on Earth.

What do the dictionary sources say?

The meaning of the word "sacred" carries the meaning of inviolability, something irrefutable and true. Calling things or events by this term implies a connection with unearthly things. There is always a certain cult, holiness in the origin of the described properties.

Let's track what the word "sacred" means, according to existing dictionaries:

The semantic content of the word is opposed to the existent and mundane.
Sacred refers to the spiritual state of a person. It is assumed that the meaning of the word is learned by the heart at the expense of faith or hope. Love becomes a tool for understanding the mysterious meaning of the term.
Things called the word "sacred" are carefully guarded by people from encroachment. It is based on an undeniable holiness that does not require proof.
The meaning of the word "sacred" refers to such definitions as holy, true, cherished, unearthly.
Sacred signs can be found in any religion, they are associated with valuable ideals, more often spiritual.
The origins of the sacred are laid down by society through the family, the state, and other structures.

Where does mysterious knowledge come from?

The meaning of the word "sacred" is passed down from generation to generation through the sacraments, prayers, through the upbringing of the growing offspring. The semantic content of sacred things cannot be described in words. It can only be felt. It is intangible and accessible to people only with a pure soul.

The meaning of the word "sacred" lies in the scriptures. Only a believer has access to the tools to achieve knowledge of the omnipresent knowledge. Sacred can be an object, the value of which is undeniable. For a man, he becomes a shrine, for her sake he could give his life.

A sacred object can be defiled by a word or action. For which the culprit will receive wrath and curses from people who believe in the sacraments. Church rituals are based on ordinary earthly actions, which acquire a different significance for the participants in the process.

Religion and sacraments

Sacred actions can only be performed by a person who has earned the recognition of believers. He is a link with a parallel world, a guide to other world. It is understood that any person can be enlightened and attached to the mysteries of the universe through a rite.

The sacred meaning is the more accessible, the higher the level of the spiritual component in a person. The priest refers to the bearer of the sacrament, and they turn to him in order to get closer to God, who is the source of everything sacred on Earth. One way or another, all people strive to know the immutable truth and join the clergy, following the established canons.

Additional definitions of the term

Historians and philosophers use the meaning of the definition of sacredness in a slightly different sense. In the works of Durkheim, the word is designated as the concept of the authenticity of the existence of all mankind, where the needs of the individual are opposed to the existence of community. These sacraments are transmitted through communications between people.

Sacredness in society is stored in many industries human life. The knowledge base is formed due to the norms, rules, general ideology of behavior. From childhood, every person is convinced of the immutability of true things. These include love, faith, the existence of the soul, God.

It takes centuries to form sacred knowledge; a person does not need proof of the existence of mysterious knowledge. Confirmation for him are the miracles that occur in daily life due to rituals, prayers, and the actions of the clergy.

SACRED is:

SACRED SACRED SACRED, sacred, holy (lat. sacer) - a worldview category denoting a property, the possession of which puts an object in a position of exceptional significance, enduring value and, on this basis, requires a reverent attitude towards it. Ideas about the sacred include the most important characteristics of the existent: ontologically, it is different from everyday life and belongs to the highest level of reality; epistemologically - contains true knowledge, in its essence incomprehensible; phenomenologically sacred - marvelous, amazing; axiologically - absolute, imperative, deeply revered. Ideas about the sacred are most fully expressed in the religious worldview, where the sacred is a predicate of those entities that are the object of worship. The belief in the existence of the sacred and the desire to be involved in it are the essence of religion. In a developed religious consciousness, the sacred is a soteriological value 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 constitutive element of religion receives a detailed justification from various religious positions. E. Durkheim in his work “Elementary forms of religious life. The totemic system in Australia ”(Les forms élémentaires de la vie religieuse. Système totémique d "Australie, 1912) critically reviewed the idea that religion should be defined from the concept of a deity or the concept of the supernatural. The concept of a deity, according to Durkheim, is not universal and not explains the whole diversity of religious life; the concept of the supernatural arises late - outside of classical antiquity. On the contrary, all religions already at an early stage are characterized by the division of the world into two areas - secular (profane) and sacred, which are placed by religious consciousness in the position of antagonists. The basis of such opposition is According to Durkheim, the most important sign of the sacred is its inviolability, separation, prohibition. The forbiddenness, the taboo of the saint is a collective establishment. This provision allowed Durkheim to assert that the sacred is essentially social: social groups give their highest social and moral motives an appearance with sacred images, symbols, thus achieving from the individual categorical obedience 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. Lukman, the sacred acquires the status of a “stratum of meanings”, to which everyday life is referred as the final instance. The position of R. Ommo sharply diverges from the sociological interpretation of the saint. If Durkheim hoped to overcome the extremes of apriorism and empiricism in explaining the category of the saint, then Otto, a follower of I. Kant, built his book “The Holy” (Das Heilige, 1917) on the idea of the a priori nature 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 found in the “foundation of the soul” an a priori source of the category of the saint and religiosity in general - a special “attitude of the spirit” and intuition of the saint. “The mood of the spirit”, from the development of which the category of the saint grows, the German philosopher called “numinous” (from the Latin numen - a sign of divine power), highlighting the most important psychological components of the numinous: “a sense of creatureliness”; a feeling of misterium tremendum (a feeling of awe-inspiring mystery - “Completely Different” (Ganz Andere), plunging in one mode of perception into awe, in another - into horror with its terrible and majestic side, leading a person into an ecstatic state); the feeling of fascinans (from lat. fascino - to enchant, bewitch) - a positive experience of attraction, charm, admiration that arises at the moment of contact with the secret. The complex of numinous feelings immediately has the status of absolute value when it arises. Otto designates this numinous value with the concept of sanctum (lat. sacred), in its ultimate irrational aspect - augustum (lat. sublime, sacred). Apriorism allowed Otto to justify the refusal to reduce the category of the saint (and religion in general) to any social, rational or ethical principles. According to Otto, the rationalization and etizapia of the category of a saint is the fruit of later additions to the numinous core, and the numinous value is the primary source of all other objective values. Since, according to Otto, the true essence of the saint is elusive in concepts, it imprinted its content in “ideograms” - “pure symbols” expressing the numinous mood of the spirit. Otto's research made a major contribution to the formation of a phenomenological approach to the study of the category of the saint and to the development of the phenomenology of religion in general. The Dutch phenomenologist of religion G. van der Leeuw in his work “Introduction to the Phenomenology of Religion” (1925) considered the category of the saint in a comparative manner in a historical perspective - from the initial, archaic stage to the category of Christian consciousness. G. Van der Leeuw, like N. Söderblom before him, emphasized in the category of holiness the meanings of strength 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 wide access to historically specific archaic realities through such convergence, the Dutch philosopher of religion set the theological (“God”), anthropological (“holy man”), space-time (“sacred time”, “sacred place”), ritual (“sacred word”, “taboo”) and other dimensions of the category of a saint. Otto attached paramount importance to the description of the numinous content of religious experience, striving ultimately to outline the contours of that transcendent 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 his interest in metaphysical problems. In the center of Eliade's attention (“The sacred and the profane” - Le sacré et te profane, 1965 *; and others) is hierophany - the discovery of the sacred in the profane, worldly sphere. In terms of hierophany, Eliade interprets religious symbols, mythology, rituals, and the picture of the world of a religious person. The ideas and validity of Eliade's conclusions have caused serious criticism. It is fundamentally important that Eliade's central thesis - about the universality of the antagonism of the "sacred" and the "profane", which brings his position closer to Durkheim's position, does not find its confirmation. The 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, in particular the approach of theological phenomenology, implies that in an act of religious experience or in an event of hierophany, a certain transcendent reality makes itself felt, which acts as the objectively existing substance of the saint. In the teachings of Z. Freud and in psychoanalytic religious studies (G. Roheim and others), the category of a saint has no other grounds than psychological ones. The 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 Religion, 1939). The saint does not have qualities that exist independently of infantile desires and fears, because the saint, according to Freud, is the “continuous will of the forefather” - lasting in the mental space of the conscious and unconscious as a kind of “mental condensate”. The data of the religious language, dogma, cult practice 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 specific historical manifestations. A comparative study shows that the historical types of the category of the sacred cannot be described by subsuming under any one essential attribute (“gaboo”, “other”, etc.) or a universal combination of attributes (“thrifying”, “admiring” and etc.). In terms of content, the category of the sacred is as diverse and mobile as the ethnoreligious traditions are peculiar and dynamic. A. P. Zabiyako

New Philosophical Encyclopedia: In 4 vols. M.: Thought. Edited by V. S. Stepin. 2001.

What does the word "sacred" mean?

How to understand "sacred"? What it is? Is it a mystical word? Sacred can be magical? Is this some big secret?

Andrey Golovlev

The word sacred is associated with the Latin words sacralis - sacred, sacrum - sacrum, os sacrum - sacred bone.

It seems to be a strange combination of sacred and bone. But in fact, there is nothing strange, since holiness is a connection with God (such people who deserve this from God with their lives are called saints). And like a holy spirit connects people with God, and the main bones of the sacrum, vertebrae I bind tons of human tissue in a single body physical body. That is, we can say that the sacred in all cases matters " main link", and it can be: a bone; a holy spirit; a rite with objects used in it (baptism, wedding, ...); a special teaching for a person that connects him with (religion, special practice (including magic) , ..) Since it is a binding basis, the sacred is guarded: usually difficult to access and/or trusted only by the elite.

The sacred is protected from understanding by other people. It cannot be proven rationally. The sacred must first be taken for granted. Yes, it is often mystical and even supernatural. Another understanding the word sacred- it's sacred. Sacrum is translated from Latin as sacred. It is kept secret so as not to desecrate.

What is sacredness?

User deleted

Sacred (lat. sacrum - a sacred object, a sacred rite, sacraments, mystery), the meaning is revealed in relation to the profane. The term was introduced by Mircea Eliade.
- sacred, cherished; about words, speech: having a kind of magical meaning, sounding like a spell.

I wish you happiness

SACRED - (from lat. sacrum - sacred) - everything that relates to a cult, worship of especially valuable ideals. Sacramental - consecrated, holy, cherished. S. is the opposite of secular, profane, worldly. What 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 relationship to the object of worship is primarily ensured by the conscience of the believer, who values the shrine more than his own life. Therefore, in case of a threat of desecration of a shrine, a true believer rises to its defense without much thought and external coercion; sometimes he can sacrifice his life for this. S. in theology means subject 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. Initiation is the elevation of a person through an established sacrament or church rite to one or another degree of spiritual service. Priest - a person who is at the temple and performs all the sacraments, except for the priesthood. Sacrilege - property encroachment aimed at sacred and consecrated objects and accessories of the temple, as well as an insult to 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 a broad philosophical interpretation of it. For example, E. Durkheim used 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 procedure of sacralization as an essential distinguishing feature of any religion - pantheistic, theistic and atheistic: religion begins where a system of sacralization of especially valuable ideals is formed. 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. Broadcasting is carried out by coordinated methods and means of all forms of social life. Among them are strict rules of law and soft methods of art. An individual from the cradle to the grave is immersed in the system C 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. First of all, norms and rules of relation to the near and far, the family, the people, the state and the absolute are subjected to sacralization. The system of sacralization consists of. a) the sum of ideas sacred for a given society (ideology); b) psychological tricks and means of persuading people of the unconditional truth of these ideas?) specific sign forms of the embodiment of shrines, 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 actual existing system sacralization, society seeks the reproduction of a certain religion in all its horizontals ( social groups, classes) and verticals (generations) . When the chosen object is sacralized, its reality is believed more strongly than empirically given things. Highest Degree C. relationship - holiness, that is, righteousness, piety, godliness, penetration by active love for the absolute and liberation of oneself from the impulses of selfishness. All religiosity is associated with S., but not every believer in practice is able to become a saint. There are few saints, their example serves as a guide for ordinary people. Degrees of S. attitude - fanaticism, moderation, indifference. S. feeling is whole, and the poison of doubt is deadly for him. D. V. Pivovarov

Alexei

holiness
SACRALIZATION - sacred. Involvement in the sphere of religion of public, group, individual consciousness, activities and behavior of people, social relations and institutions. In addition, the endowment of material objects, persons, actions, speech formulas, norms of behavior, etc. magical properties and raising them to the rank of sacred (see), sacred, saints.
SACRED - sacred, sacred - fictitious creatures endowed with supernatural qualities - characters of religious myths. Religious values - faith, the truths of religion, the sacraments, the church. In addition, the totality of things, persons, actions, texts, language formulas, buildings, etc., which is part of the system of a religious cult. Contrasted with the mundane.

What is a sacramental question?

Juno

SACRAMENTAL "FLAX, oh, oh; - flax, flax, flax [novolatin. sacramentalis - sacred] (book).
Sacred, sacred.
Explanatory Dictionary of Ushakov

Sacramental
see consecrated by custom, rooted, traditional, ritual, ceremonial, common, sacral, consecrated by tradition, become tradition
Synonym dictionary

In Russian, “sacred” and “sacramental” are almost synonymous. Both come from the Latin verb sacrare - to dedicate, to consecrate. The word "sacramental" is derived from the late Latin sacramentum - an oath of allegiance. The word sacrament means sacrament - any of the seven solemn rites in Christianity: baptism, marriage, confession, unction, communion, chrismation or priesthood. Sacramental, accordingly, denotes something related to a religious cult; something ceremonial. This meaning completely coincides with the meaning of the word "sacred", with one exception: the latter, moreover, is used in anatomy.

Sacramental also (having already entered the everyday life of non-religious people) means - has become commonplace, enshrined in tradition.
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