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Agree, the viewing experience is terrible. A sane person will never understand the meaning of this worship of human dust, but who said that believers think sensibly? If you believe that a woman was created from a man's rib, that the Universe is 7000 years old, that icons can cry with olive oil, then you are not a sane person by definition, you are afflicted with a disease called Religiosity of the Brain .
With brain damage caused by this disease, people begin to imagine that a touch or a kiss, associated with prayer, on pieces of corpses can heal them or bring some relief in their fate. This delusion is readily supported by the clergy, who derive considerable profits from this naive belief. To increase their income, they came up with the idea of tearing the remains of their saints into pieces, while developing a theory that the grace of each piece is not less, but equal to the source material. a little less than a small amount of the same amount of time. For example, several heads of John the Baptist are known, as if he was not a man, but some kind of mountain serpent.Muslims consider the Umayyad Mosque in Damascus to be the place where the head of John the Baptist is kept. Catholics keep it in Rome in the church of San Silvestro in Capite. There are several more heads in Amiens (France), in Turkish Antioch, as well as in one of the monasteries of Armenia. There is nothing to be surprised here - as soon as the cult of veneration of pieces of corpses appeared, fakes also appeared. The Russian Emperor Peter I even published a decree on this subject:
About the relics of the saints, where they will appear to be doubtful, to search: a lot of things have been confused about this. For example, some aliens are offered: the body of the Holy First Martyr Stephen lies in Venice on the forefront, in the Benedictine monastery, in the church of St. George, and in Rome in the country church of St. Lawrence; there are so many nails of the cross of the Lord, and a lot of milk of the Most Holy Theotokos in Italy, and others like this without number. Look, do we also have such idleness?
As the “wonderfulness” of the relics, the clergy cite their incorruptibility and alleged healings performed from them. In fact, the remains are completely perishable, they are simply in a mummified state, to achieve which certain conditions for storing the corpse are sufficient. As for healings, then anything can be expected here, from self-hypnosis to outright forgery.
Persons exposed to Christianity of the brain (one of the forms of religiosity of the brain) came up with the rite of washing the relics. The water with which the ceremony is performed is supposed to be holy and is sprinkled on the audience.
In addition, sometimes "tours" are arranged for the pieces of the corpses of saints - they are taken around the world, gathering a mass of believers for worship and multiplying incomes.
True, there is a group of Christians who shy away from such a rite - these are Protestants. It may seem that the religiosity of the brain is tolerated by them somewhat easier, but this is not entirely true.
The cult of relic worship has no biblical basis. The Bible says: "Whoever touches the dead body of any dead person and does not cleanse himself, will defile the habitation of the Lord" Numbers. 19:13
Still, self-hypnosis is a powerful thing, and you can benefit from it regardless of whether you believe in the miraculous power of the relics of the Matrona of Moscow or Andrei Chikatilo, or even in the life-giving power of the True God Stool . Remember that miracles do not contradict the laws of nature - they only contradict our ideas about the laws of nature! That is, “religious mysticism” does not exist objectively (just as good and evil do not exist), there are only phenomena that scientists cannot yet explain ... And then, in extreme cases, “healings” and “self-igniting” Easter lamps have long been explained (by the way, the lamps ignite only as a result of chemical reactions of substances with which the wick is impregnated - the Orthodox were again deceived).
I appeal to people who use the brain for its intended purpose, regardless of worldview and life position. Don't worship corpses! In general, try to stay away from them. There is information that the worship of corpses is imposed by the enemies of the human race. They are well aware of the extent of the harm that dead things can cause to people who are still alive.
Each coffin has an alarm clock, and it is set for the day of the Last Judgment.
Ramon Gomez de la Serna
THE CONCEPT OF "NECROPHILIA"
So, the medical handbook defines necrophilia as getting sexual satisfaction at the sight of a corpse or as a result of contact with it. Necrophilia is rare, predominantly in the mentally ill. The necrophiles themselves get jobs in morgues, tearing up graves and stealing corpses. It can be combined with sadism - abuse of a corpse. But, I hasten to make a reservation, in our case the concept of “necrophilia” will not have the connotation of a medical diagnosis. Therefore, the definition of "necrophilia" from the medical dictionary should not be taken literally in relation to our problem.
Christian necrophilia has other origins, it is not a “banal” sexual pleasure from communication with a corpse. In this context, it would be appropriate to use the definition of Erich Fromm. Necrophilia - in a narrow sense, love for everything dead, whether it be corpses or things that are somehow connected with the cult of death. Fromm writes: “The concept of “necrophilia” usually covers two types of phenomena. First, it refers to sexual necrophilia (passion for intercourse or other sexual contact with a corpse). Secondly, we can talk about the phenomena of non-sexual necrophilia, among which is the desire to be close to the corpse, examine it, touch it, and, finally, a specific passion for dismembering a dead body.Of course, we are interested in the second type of phenomenon, ie the desire to be near the corpse, to experience passion from contact with it, etc. There is no doubt that such behavior is not the norm. In other words, this is a pathology (a sociological concept) - human actions, deeds, types of behavior that society regards as harmful, undermining the rule of law and public morality: crime, hooliganism, alcoholism, etc. In our case, necrophilia undermines morality, which they like to talk a lot about clergy.
A German prominent criminologist, who is also quoted by E. Fromm in his book “The Anatomy of Human Destructiveness”, Herbert von Gentig (1888-1974) gives the following typical examples:
The last three points are very interesting - attraction to objects of worship, acts of dismemberment of corpses and the desire to contact a dead body. All this we can observe even today… among “highly moral” Christians. Please, examples on all three points.
It is unlikely that a healthy phenomenon can be considered a desire to kiss the long-decayed hand of the saint, which, by the way, was also cut off several centuries ago. The body of Spyridon is in the possession of the Greek Orthodox Church, and it uses the relics “to the maximum”: during the processions, the bones of the saint are placed vertically and taken around the city, which symbolizes, according to the priests , WALKING! Spiridon, allegedly, even after death is able to benefit people and helps them in solving housing problems. In a word, the saint travels around the world even after death... In general, as always, a dark story for the dark ones.
Who's to say it's okay? I think that even the Christians themselves, who regularly worship the relics of the righteous, purely instinctively understand the absurdity and abnormality of this phenomenon, but they cannot resist the will of the clergy. What if it helps, suddenly I kiss a hand or a leg, and all the troubles will pass by? This is hardly true. Bones cannot heal, and this is a fact that only "highly spiritual" Christians are unaware of. Many believers will authoritatively say: the worship of relics is not the most important thing in Christianity, the most important thing is FAITH itself. Well, well, but what can you do if the “cult of the dead body” is almost the foundation of the entire Christian faith?Sometimes, it is also said that the idea of worshiping relics has “deep anthropological roots” and is not at all limited to the concept of “necrophilia”. I wonder how deep these “roots” are? I dare to guess that the “depth” of the “roots” can be safely calculated up to a year. And indeed, this completely unthinkable phenomenon, or, if you like, even tradition, is not limited to the concept of “necrophilia”. Unfortunately, things are much worse.
THE ORIGINS OF CHRISTIAN NECROPHILIA
As you know, one of the main ideas of Christianity is the idea of the Resurrection. It is assumed that the day will come when God will be able to revive all the people who once lived on earth, after which a certain Last Judgment will occur. Christians have been preparing for this momentous event since the first centuries of the existence of their faith. Wanting to be close to their loved ones during the Resurrection, people built cathedrals in the center of cities, and city cemeteries around them. Moreover, over time, the number of corpses in a kind of collective grave exceeded all conceivable and inconceivable limits, so respectable Christians had to dig giant square pits, where up to 1,500 bodies were piled in piles.The first layer, then a layer of lime, the second layer, etc. ...
It became simply impossible to live within the city: a cadaverous smell hovered everywhere in the air, soaking clothes, things, hair. Such is the picture of the Christian city of the 4th century. Almost until the 6th century. burials were arranged even in the very premises of the church! According to the descriptions of contemporaries of these events (see the book by F. Aries “A Man in the Face of Death”), sometimes it was simply impossible to stay and move around in the church - the floor of the church was a strange mess of torn slabs, under which another batch of Christians had recently been buried. Needless to say, over time, this practice caused a flurry of discontent and protests, since this necrophilic Christian tradition already came into conflict with sanitation.Neighborhood with corpses inevitably caused numerous epidemics and diseases.
In addition, the clergy already in the first centuries speculated on death (later this habit will develop into more perverted forms; we will talk about the worship of relics a little later). There are a number of resolutions of the Councils that regulated funeral rituals and procedures. For example, the Cathedral of Braga (563) expressly forbade burials in churches, allowing burials near the walls, but outside. The Council of Mainz (813) made small exceptions for bishops, abbots and "laity believers" - with the permission of the bishop and rector of the church. Undoubtedly, the higher clergy wanted to be closer to God even after death, so they allowed bishops and abbots to be buried inside the temple. And, also, "believing laity", of course, for a monetary reward.
However, already in 895 at the Council of Tribourg it was announced: "If the dead were buried before the church was consecrated, let it not be consecrated." Thus, in fact, it was forbidden to turn the cemetery into a church, as it was before the 9th century.
And in 1581, the Rouen Council took place, which divided believers into three types, who could qualify for a prestigious burial in the church. There was a strong desire to be “under the wing” of God. The first type - the so-called dedicated to God, the second - those who were honored with rank and honors in the church, the third - those who, by their nobility, distinguished themselves by serving God. Only these three types of "God's people" were worthy of an "elite" burial. The rest were content with a place in the common cemeteries. The priests finally took over the cult of death.
As a result of the entire “graveyard” policy of the Christian clergy, by the XIV century. in France, the number of corpses in the city center was several times higher than the entire living population. Without a doubt, such a neighborhood caused discontent, taking into account the fact that Christ for 14 centuries did not revive a single Christian, although he promised ... I had to somehow get out of the situation, and in the 18th century. the first decrees appeared on the transfer of cemeteries to the outskirts of cities. Fortunately, after 300 years, the cities acquired a modern look, and the dangerous neighborhood of the living with the dead was practically destroyed. True, not real.Until now, we can observe the consequences of this terrible necrophilic tradition - to bury corpses in the city center.
WORSHIP
A special and important place in Christianity is occupied by the worship of the remains of the dead righteous, or, to put it more simply, the relics. Among Catholics, the veneration of relics (mummified remains) or incorruptible bodies (that is, not subject to natural decomposition after death) is mainly common. The Orthodox have somewhat expanded this tradition and worship not only bones, but also fragments of clothing from corpses, individual parts of the body, and even ... ashes. Naturally, all this is presented as a kind of “spiritual act”. In particular, the work of Professor MDA IV Popov “On the veneration of holy relics”, published in the Journal of the Moscow Patriarchate (No. 1, 1997).The article gives three reasons why Orthodox Christians should venerate holy relics.
So, according to the professor, “the remains of the saints have an irresistible religious and moral effect on the human soul, serve as a living reminder of the personality of the saint and excite believers to imitate his pious deeds.” True, in this respect, the lives of some saints are not always a good example. Let's say the life of St. Alexandra Nevsky does not at all seem too righteous and worthy of imitation. The same can be said about a number of other “saints”: the Monk Joseph Volotsky, for example, once called for the most cruel executions of heretics who had departed from the “truly correct” teaching of the Orthodox faith.
Secondly, I. Popov writes: “Along with the moral and instructive veneration of the relics in the Church of Christ, there is also a liturgical significance.” He also claims that the relics of the saints are a “guarantee” for the participation of “celestials” in prayers, since “there is a two-fold society in prayer meetings: one consisting of people, the other of celestials” (with reference to the words of one of the church fathers Origen). Thus, this is precisely why “the ancient Church of Christ predominantly celebrated the Eucharist [communion — AK] on the graves of the martyrs, and their very tombs served as a throne for the Sacrament.” And when the persecution of Christians miraculously weakened, the believers quickly sought to erect a tomb on the burial site of the righteous.According to the rules of the VII Ecumenical Council (787), it was forbidden to build churches without the “laying of relics”. Violators were ordered to be excommunicated from the church. This rule is invariably observed in Orthodox churches, by the way, to this day. Particles of the relics are sewn into a special silk or linen cloth covering the throne.
Thirdly, according to the theological interpretation of the need to worship relics, another reason "is the teaching of the Orthodox Church about relics as carriers of grace-filled forces." Actually, this point is the most fantastic in the entire theological system mentioned, for we have perfectly seen on the example of V. Shuisky, who used the relics of St. Dmitry as a means of converting the people into the bosom of the Orthodox Church. In this case, the king did not disdain even simple tricks in order to clearly demonstrate the “miraculous” influence of the remains.
Thus, it is clear that there are no good reasons for worshiping the remains of the dead. All attempts by theologians to analyze this phenomenon turned out to be unsuccessful and unconvincing for a reasonable person, as in the case of Professor I. Popov. The corpses are not able to exert any moral influence, and even more so, the bones do not possess any “beneficial powers” by definition. It is impossible to reject the "liturgical influence" of the relics - indeed, they have a tremendous impact on the believer's imagination, gather thousands of pilgrims (often even more), and, of course, help the religious community to survive.
The worship of fingers, hands, feet, heads, just the bones of the righteous, keeping them in special rooms in special catacombs, using them to maintain faith are a few facts of what I call the “special attitude” of Christians to the remains of dead people. At its core, this is a form of necrophilia - a craving for a dead body.
In addition, if at first the “cult of the dead” in Christianity had at least some meaning and justification, then over time the worship of the bones acquired a massive and even speculative character. The relics began to be sold, changed, transferred, transferred, transported, moved, in general, to do whatever the priestly soul pleases.
The well-known journalist Leo Taxil, who studied the history of the papacy in detail, in his book “The Sacred Nativity Scene” cites a lot of amazing facts from the life of Christian Europe. He writes that the 102nd Pope Paschal I “ordered the restoration of the church of St. Cecilia and richly decorate it. At the same time, a shrine was placed on the main altar for the relics of St. Cecilia, which by that time had not yet been found. However, this did not become a big problem for the cunning Pope.
“Having prepared all the necessary paraphernalia for his trick,” Taxil continues. - Paschaliy during the divine service, at matins, pretended to have fallen into a lethargic sleep. Opening his eyes, he announced that Saint Cecilia had appeared to him with the words: “The self-desecrated priests and sacrilegious popes were already looking for my mortal remains, but the Lord was pleased for you alone to retain the right to find them. ” After these words, the saint allegedly pointed out to the pope one of the places in the Praetext cemetery. Accompanied by the clergy, Paschaliy went to this place, took a shovel himself, dug up the grave and actually discovered the relics of the patroness of musicians; the saint's feet still had fresh traces of blood on them!None of the believers suspected fraud, in any case, no one would have dared to express doubt about the authenticity of the miracle. The Pope gave the order to place the holy relics in the church of St. Cecilia. After this miraculous discovery, the sacrifices of the faithful and the gifts of the pilgrims began to flow in abundance and increased the wealth of the holy father.”
Certainly, Pope Paschal can be considered the founder, as Taxil writes, of a new branch of the church industry - the trade in the remains of the dead. The act itself is blasphemous, but what can be done if the “cult of death” goes hand in hand with the advanced ideas of Christianity and is practically inseparable from them.
It was under Paschalia I that the monks put on sale some parts of the body - it is not very convenient to name them - St. Joseph, John the Baptist and the Virgin Mary. The foreskin of Jesus Christ appeared later, under Saint Louis; this dubious piece of skin was bought by the Duke of Anjou, brother of the king, and exhibited in a certain church for the veneration of the faithful. What else is there to add? Typical necrophilia is the veneration of a dead body with obvious inclinations towards dismemberment, as described above.
The relics of St. Sergius
In our still enlightened age, the situation has not changed at all. Until now, with enviable frequency, the hands, feet, heads, bodies of saints, who supposedly have healing abilities, travel around the world. And what is most striking is that crowds of unhealthy people still go to temples to kiss the bones of long-dried corpses ... What is this? Apparently, all the same, echoes of that Christian tradition, which has “deep anthropological roots”. It is completely useless to fight this obscurantism, just as it makes no sense to explain the essence of this “ritual” to believers. What to do if Christianity is the religion of death, the belief of the living in the dead.
It makes no sense to analyze in detail whose remains Christians venerate, for what, why, for how long, etc. As well as it is not necessary to prove the fact of veneration.
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