F. Historical works on Little Russia and Little Russians.

F. Historical works on Little Russia and Little Russians.

In particular, the majority of the inhabitants of the Left Bank of Ukraine and the Zaporozhian Freedoms, sincerely believing in God, unlike the Russians, did not attach much importance to the observance of all the conventions of Orthodox rituals. The Cossacks, as well as the population of the Hetmanate, with respect for icons, did not reach, unlike the Russians, to “idolatry bordering on their worship” [24; 34]. There were differences in the veneration of saints.

The Zaporozhian and Ukrainian clergy interpreted what was written in religious books quite freely, while the Russian clergy did not allow it. However, the rituals and beliefs of the Cossacks and the population of the Left Bank of Ukraine were not identical. In need of increasing the number of military society, the Cossacks accepted into their ranks representatives of any nationality, demanding that they profess Orthodoxy.

Strict living conditions, under which the Cossacks were often deprived of the opportunity to meet religious needs in religious buildings, led to the simplification of some rites, their adaptation to the derived conditions.

On the other hand, the almost constant threat from neighbors, frequent hostilities have led to the spread in Zaporozhye of the use of weapons during many religious ceremonies, which gives grounds to speak of a kind of “cult of weapons” in the Cossacks; led to the veneration of primarily those saints who were the patrons of soldiers and sailors. From such a peculiar religiosity of the Zaporozhian Cossacks followed their attitude to religious buildings and the clergy.

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07/08/2011

Baha’iism and its main directions in the Ukrainian lands. Abstract

Its purpose in Ukraine is to, on the basis of religious morality, the establishment of the unity of the Ukrainian lands to assist the Ukrainian public in active participation in building economic and political prosperity of the Ukrainian people, rejecting intra-confessional strife, religious intolerance of other religions or non-religious believers.

To date, the so-called new cults or religions of the “new age” have become widespread. These innovations in the spiritual life of society in the sixties arose and spread in the United States and later in Western Europe. This unconventional religiosity can rightly be considered as a symptomatic manifestation of deep crisis processes in the ideology and mass consciousness of the West, as an unexpected metamorphosis experienced by religion in the modern world.

In a way, these cults can be considered as a single ideological and political trend, as products of the current stage of development of society, generated by common causes and have common characteristics and features.

Let’s move on to the substantive characterization and critique of individual cults, but before that we will give their classification to justify the choice of specific religious movements as the object of critical consideration.

Conventionally, researchers of religions of the “new age” divide them into three major groups. To the first are cults that proclaim themselves variants of Christianity and offer a unique divinely revealed truth, advertising their own path to the salvation of mankind. Among them: “Family of Love”, “Church of Armageddon”, “Church of Unifications”, “Local Church”. The second significant group consists of cults that have their pedigree from the East. The largest of these are the Hare Krishna Movement (Hare Krishna International Awareness Society), Zen Buddhism, the Mission of the Divine Light, Ananda Marga, and Baha’i.

Baha’i is the religion of the followers of Bahá’u’lláh, whose name translates as “Glory to the Lord.” Founded in Iran in 1844, the religion still unites up to five million people living in 166 countries. Bahá’í literature has been translated into approximately 800 languages.

The founder of the basic tenets of Baha’i is considered to be the Shiraz merchant Ali Muhammad, who on May 22 proclaimed the beginning of a new era in human history. The word “Bab” in Arabic means “gate”, ie Bab declared himself as the gate of a new era of peace and world brotherhood. Its mission is to anticipate the emergence of another, more important Messenger, who will unite all nations and establish a just and eternal peace on Earth.

Forty days later, Baba had followers who began to spread his teachings in Persia, 123helpme.me preparing people for the coming of the one whom God would reveal. Baba’s followers are several well-known scholars and authoritative religious figures. This caused dissatisfaction of the ruling elite, which began to persecute the Babites. Baba himself was executed on July 9, 1850.

Two years after Baba’s execution, the Babites had a leader named Bahá’u’lláh. He was born in 1817 into one of Tehran’s most famous families. Since childhood, Bach Ulla was surrounded by wealth, comfort and luxury. According to his supporters, he received his extraordinary knowledge from nature, not from teachers and books.

He loved birds, trees, flowers and preferred to live outside the city, rather than in palaces. Bahá’u’lláh spent his money not on pleasure but on helping the poor. His wife also came from a wealthy family, but the courtyard of their palace was always open to the poor. The history of the life and preaching of the founder of Bahá’ís states that the poor called Bahá’u’lláh and his wife “the Father and Mother of the poor.”

Bahá’u’lláh actively supported the Babites and ended up in prison. It was there that he had the phenomenon that revealed to him that he was “the One whom God would reveal”, the “Messenger” whose arrival the Bab prophesied.

The public proclamation that Bahá’u’lláh is the Anointed One of all religions, that his Faith belongs to all mankind, that a new day deals with the history of civilization, was made after his liberation in Baghdad, in the Rizwan Garden for twelve days, from April 21 to May 2, 1863 year. This period went down in history as Rizwan, which is celebrated every year by Bahá’ís around the world on the first, third and ninth days of May.

Bach-Ulla’s further path knew both ups and downs, both the definition of his teachings and his rejection.

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