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greatest atheist. But somehow he brought everyone to the psychosome, not
bothering to clarify the moment that unconscious and subtle emotions are the
ability corresponding to the subtle orders of the external world, and it is
necessary to build subtle relationships of mutual control with it, including those
that are barely seen today's official science (as it can partly be
reconstructed from
a number of moments of the medieval world view), and not only to impersonate
and transform the desires of the flesh culturally. The question of the effect of
supra-rational conditions is not altogether excluded (as it could be in a purely
scientistic or positivistic approach), but it is taken in its objectified form. The
content of such a reduction will invariably be general for both canonical and
positive (religious) interpretation. Addressing such content and clarifying it will
allow us to draw parallels in our days and productively implement the necessary
correction of the original installations. In any case, such a correction was made to
the Reformation, and if it was caused by a certain vital necessity, and its
consequences did not lead to the most desirable results, then today such an
appeal to the principles would certainly be justified.
In this kind of natural consideration, regardless of whether Jesus recognizes Jesus
as the Son of God and the miracles connected with this status, hardly any of the
experts in theology will doubt that he is an outstanding religious and political
thinker and a humanist of the Jews of the era of Roman rule. His character, as far
as can be judged from the traditions, was characterized by good irony, and he
liked to speak instructive anecdotes. His appearance in this capacity as the son of
man took place not only in the era of Roman rule, but also in the period of the
existence of at least three parties, or religious and political movements that
existed at that time. The first of these was the Sadducees, a Jewish priestly caste,
consisting of persons who considered that they should have increased social
obligation to themselves as the supreme custodians and bearers of the Mosaic
commandments, whose analogue today is represented by bearded and
hierarchically built men in long-legged medieval clothes claiming spiritual and
moral superiority over other members of society, whom they call the "flock" (that
is, the herd). Second – the Essenes, who believed that the people of the Jews had
warped and forgotten the commandments of Moses, and therefore we must
leave the world and restore life in these separate commandments in isolated
monasteries from a clean slate. Their today's analogues are monks. In general,
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there are not so many Christian monks in the present societies with old Christian
traditions, but many other cultural forms of escapism and asceticism, but from
simple desires to be alone or start from scratch, this religious and political
tradition was marked by a degree of manifestation and radical measures, up to
lifelong vows of self-limitation and social isolation. Still others are the Pharisees,
who advanced a progressive slogan that "not a people for the law, but a law for
the people", which contains a whole program of religious and legal hermeneutics.
It was with them that
Jesus polemised, considering them, probably, the
most sane
and worthy opponents. These guys in their views were very close to the Roman
Stoics, who were predominantly moral ethics and fatalists, absorbing almost all
the achievements of ancient philosophy, the forefathers of existentialism and the
lion's share of the moral pathos of early patristic texts. And, incidentally, the
economic discourse, which later significantly changed the very Christianity in the
"long XVI century." It is no accident afterwards that Vienna, bought from the
Celtic leader by the last philosopher of antiquity, the Stoic Marcus Aurelius, for
centuries
became the center of the state, non-priestly, imperial Christianity.
Among the Pharisees there were many followers of Jesus, and the most, perhaps,
famous of them – the
apostle Nicodemus, who bought the
body of the Teacher, in
the iconography of the "removal from the cross" depicted holding his feet. The
main message of the criticism of the Pharisees by Jesus consisted precisely in the
fact that these people, proclaiming good things, do not themselves follow what
they are saying, and so they are deceiving. This criticism is also addressed to the
Stoics. A stoic explanation for such a position can be found in one of Seneca's
letters to Lucilla, where he says that his task is to do the proper research and
inform the world about what, and as for the follow, then,
being a simple man with
his inherent defects, he , is sinful, and therefore it is not always possible to expect
the due one from him. It is in this sense that the person whose epithet was "The
Word", "Logos", denied this approach, arguing that the word should not disagree
with following it, and no circumstances can be an excuse for evading the
declaration: to oneself or to others; especially if a person is openly and
systematically engaged in clarifying and declaring the due. From this there are
very important conclusions.
First of all, this means refusing recognition (lost in the centuries) of the original
depravity or sinfulness of man, as an argument that can be invoked in the