How and why does Christianity separate from Judaism? How does it develop within the Roman Empire?

The Birth of Christianity
A Time of Controversy
In the 1st century BC, Palestine is a Roman province known as Judea. The Roman governor resides in Caesarea, located in the northwest of the territory, while Jerusalem remains the religious capital of Judaism.

The Jews are increasingly struggling to accept the Roman occupation, which imposes taxes and controls their way of life. They eagerly await the Messiah, foretold in the Hebrew Bible, who is supposed to liberate them and restore the kingdom of Israel.

Jesus is a Jew from Galilee, a region controlled by the Romans, located north of Judea. This figure is mentioned in a few historical texts, such as those by Flavius Josephus. He is one of the preachers traveling through Palestine, where he gains significant popularity. Many of those who listen to him become his disciples; they see in him the long-awaited Messiah, a term translated as “Christos” in Greek.

Jesus considerably irritates the Jewish religious authorities, and to the Romans, he is just another agitator. Around 30 AD, the priests of the Temple ask the Romans to put an end to his activities. Jesus is arrested, and Governor Pontius Pilate condemns him to crucifixion.

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Christianity Becomes a Religion
The closest disciples of Jesus, the apostles, proclaim that he has risen from the dead and now sits at the right hand of God. They try to spread this message among the Jews. Paul of Tarsus, converted around 40 AD, claims that Christ appeared to him on the road to Damascus, and he decides that it is also necessary to reach out to the Gentiles. He does not require them to undergo circumcision or to adhere to Jewish dietary laws. Thus, Christianity gradually separates from Judaism and becomes a new religion.

In the second half of the 1st century, Christians begin to write down the oral traditions about the life and teachings of Jesus: these are the Gospels. The New Testament, which forms the foundation of the Christian religion, consists of the Gospels written by Jesus’ disciples after his death: Mark, Matthew, Luke, and John, who write between 65 and 100 AD. The New Testament also includes other texts written by early Christians, such as the Epistles of Paul, James, Peter, and Jude, composed between 50 and 90 AD.

Christians in the Roman Empire
The Persecution of Christians
Born in the Eastern Roman Empire, the new religion gradually spreads throughout the Empire. It particularly attracts the lower classes of Roman society because there is a genuine sense of brotherhood among Christian communities. Furthermore, this new religion promises its followers eternal life after death.

Romans who reject Christian rites accuse them of various evils, believing they anger the gods. Because Christians refuse to submit to imperial worship and the Roman pantheon, they are persecuted by many emperors who see this as a convenient way to address the demands of certain segments of the population. Arrested Christians who remain steadfast in their faith are crucified or thrown to wild beasts, becoming martyrs, like the first among them: Stephen, who was stoned in 47 AD by Jews.

To practice their faith, Christians hide, meeting in private homes, and sometimes in the catacombs in major cities like Naples and Rome. They use symbols to recognize one another, such as the cross and the fish, as well as the chrisme.

Christianity Establishes Itself in Rome
Persecutions against Christians were particularly significant in the 3rd century. However, in 313 AD, Emperor Constantine adopts a much more tolerant policy with the Edict of Milan. He ends the persecutions and allows Christians to practice their religion. He himself converts to Christianity.

After Constantine, Roman emperors become Christians, and many Roman citizens convert as well. In 392 AD, Emperor Theodosius bans polytheism, and pagan temples are closed. Christianity becomes the only authorized religion in the Roman Empire.

The Christian Church
Christian Rites
A person is considered a Christian when they receive baptism. Through this sacrament, they enter into the Christian community in a ceremony that serves to purify the recipient.

Prayer is a common way to gather; on Sundays, Christians meet to pray, read the Bible, and sing. In memory of the Last Supper, the final meal of Christ with the apostles, Christians partake in communion: they share the bread and wine consecrated by the bishop or priest.

The calendar year is marked by religious festivals that recall key moments in the life of Jesus. The most important are Easter (the resurrection of Christ) and Christmas (the birth of Jesus).

An Organized Church
The Church is the assembly of the faithful, but it also refers to the governing structures that compose it. At the head of each Christian community is a bishop, elected by the Christians. He appoints a priest to oversee worship. Some bishops hold greater significance due to the prominence of their city or the antiquity of their Christian community, such as those in Constantinople, Antioch, Alexandria, and in the West, Rome. It is believed that the relics of Saint Peter are located there, where Paul was executed. These bishops are referred to as patriarchs.

Bishops also seek to spread Christianity while clarifying and defining Christian beliefs. This is the purpose of the Council of Nicaea, which convened in 325 at the initiative of Emperor Constantine. Christian beliefs are outlined in a Latin text, the language of the Church: The Creed.

Starting in the 3rd century, some Christians wish to withdraw from the world to dedicate themselves entirely to God through a life of prayer; these are the monks. The first appear in the East, and then from the 4th century in the West. When they live alone, they are called hermits or anchorites; when they live together in a community in a monastery, they are referred to as cenobites.

Conclusion
Emerging from Judaism, Christianity is born in the East. It gradually spreads around the Mediterranean basin and becomes another major monotheistic religion. The message of Jesus, the central figure of this religion, is conveyed by a Church that begins to structure and organize itself progressively from the 3rd century after his death.

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The Psychological Benefits of Prayer

Finding Calm in Chaos

In today’s fast-paced world, where stress and anxiety are commonplace, prayer offers a moment of calm and clarity. The act of praying—whether through spoken words, silent contemplation, or written reflections—provides a much-needed pause from the chaos of daily life. This break allows individuals to step back, breathe, and gain perspective on the challenges they face.

Studies have shown that regular prayer can have a positive impact on mental health. By focusing on positive thoughts and intentions during prayer, such as gratitude, love, and hope, individuals can shift their mindset away from negativity. This mental shift not only reduces symptoms of anxiety and depression but also fosters a sense of inner peace and emotional balance.

Mindfulness Through Prayer

Prayer also encourages mindfulness, a practice that involves being fully present in the moment. When we engage in prayer, we often concentrate on specific words, images, or intentions, which helps to quiet the mind and focus our thoughts. This mindfulness can extend beyond the prayer itself, helping us to approach our daily tasks with greater attention and awareness.

By regularly practicing prayer, individuals can cultivate a state of mindfulness that permeates all aspects of life. This heightened awareness allows them to respond to situations with more calmness and clarity, reducing the likelihood of being overwhelmed by stress or negative emotions.

Emotional Support and Resilience

A Source of Comfort in Difficult Times

Life is filled with challenges, uncertainties, and moments of pain, and during these times, prayer can be a powerful source of emotional support. When individuals pray, they open their hearts and minds to a higher power, expressing their fears, hopes, and desires. This act of opening up can provide a sense of relief, helping them to release the emotional burdens they carry.

Prayer offers comfort by reinforcing the belief that there is a higher power listening and responding to our needs. This belief can instill a sense of hope and confidence, even in situations where we feel powerless. By turning to prayer, individuals can find the strength to navigate life’s challenges, knowing that they are not alone and that there is a greater purpose behind their struggles.

Cultivating Gratitude Through Prayer

Gratitude is a central theme in many prayers, and focusing on what we are thankful for can significantly shift our emotional state. By regularly practicing gratitude in prayer, individuals can cultivate a more positive outlook on life. This shift in perspective can help them find peace in the present moment, regardless of the challenges they may be facing.

Gratitude, fostered through prayer, encourages individuals to appreciate the blessings in their lives, large or small. This practice not only enhances emotional well-being but also builds resilience, helping individuals to bounce back from adversity with a positive mindset.

Prayer and Relationships

Fostering Connection and Empathy

Prayer has a unique way of enhancing our relationships with others. Many religious traditions emphasize communal prayer, which brings people together to share in their faith and support one another. This collective experience fosters a sense of connection and belonging, strengthening relationships within a community.

On an individual level, praying for others can deepen empathy and understanding. When we include others in our prayers, we become more attuned to their struggles, needs, and humanity. This empathetic perspective can improve our interactions, making us more patient, kind, and supportive in our relationships.

Healing Through Prayer

Prayer can also play a pivotal role in healing relationships that have been damaged by conflict or misunderstanding. Praying for forgiveness and reconciliation can cultivate a spirit of humility and openness, which is essential for mending broken bonds. By praying for those who have hurt us, we take a significant step toward letting go of resentment and finding peace in our hearts.

This aspect of prayer encourages a forgiving and compassionate mindset, which can lead to stronger, more resilient relationships. As we pray for healing, we also work on softening our hearts, which is crucial for moving past grievances and building trust again.

Guiding Daily Actions

Seeking Wisdom and Direction

Beyond emotional and psychological benefits, prayer also serves as a guide for our daily actions. Many people turn to prayer for wisdom and direction, especially when faced with difficult decisions or moral dilemmas. By reflecting on our values, beliefs, and goals during prayer, we align our actions with our deepest convictions.

Prayer provides clarity and insight, helping us to make decisions that are consistent with our principles. This alignment brings a sense of integrity and purpose to our lives, allowing us to navigate challenges with confidence and assurance.

Inspiring Kindness and Generosity

Prayer often emphasizes the importance of love, compassion, and service to others. By making prayer a regular part of our routine, we can cultivate a spirit of generosity and kindness that influences our daily interactions. This inspiration from prayer encourages us to act with empathy and consideration, creating a positive ripple effect in our communities.

The practice of prayer can transform how we approach our relationships, work, and social responsibilities, guiding us to live with greater compassion and integrity. In this way, prayer not only shapes our internal world but also impacts how we engage with the world around us.

The Transformative Power of Prayer

The capacity of prayer to completely change our life is what gives it its real power. Prayer is a potent instrument for spiritual and human development because it promotes mental clarity, emotional stability, and caring interpersonal interactions. It helps us navigate life’s complexities with grace, grounding us in a sense of purpose and connection to something greater than ourselves.

Incorporating prayer into our daily routine offers a way to tap into this transformative power. Whether we are seeking comfort, guidance, or a way to express our gratitude, prayer can help us stay centered, focused, and connected to our values. As we continue to face the challenges and joys of life, prayer provides a source of strength, wisdom, and peace that shapes our journey.

By embracing the practice of prayer, we can cultivate a deeper sense of inner peace and become more attuned to the divine presence in our lives. Through prayer, we find the clarity and courage to live authentically, with love and compassion guiding our every step.

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The Historical Significance of Sacred Journeys

Religious travel has long been an essential aspect of many faiths, providing individuals with the opportunity to connect with the divine in a profound and personal way. These journeys are not merely physical trips; they are deeply symbolic acts of devotion. Historically, people have embarked on these journeys to seek closeness to the divine, to pray for forgiveness, or to fulfill a vow. The challenges faced along the way—whether physical, mental, or emotional—were seen as acts of penance and spiritual purification.

In the past, religious travel was often fraught with difficulties. Travelers would journey on foot, by horse, or by boat, facing harsh weather conditions, dangerous terrains, and the threat of illness or banditry. The journey itself was considered a test of faith, with the ultimate reward being the spiritual fulfillment gained upon reaching the sacred destination.

The Evolution of Religious Travel in the Modern World

With the development of modern transportation, the nature of religious travel has changed dramatically. Air travel, in particular, has revolutionized the way people undertake these sacred journeys. What once took months of arduous travel can now be accomplished in a matter of hours. This ease of travel has opened the doors for many who might not have been able to embark on such journeys in the past, whether due to physical limitations, time constraints, or financial barriers.

Modern travel has not only made these journeys more accessible but also more inclusive. People from different cultures and backgrounds can now visit religious sites that were once geographically or culturally restricted. This global interconnectedness allows for a greater exchange of ideas and traditions, enriching the spiritual experience for all involved.

The Role of Aviation in Religious Travel

Air travel plays a crucial role in facilitating modern religious journeys. The ability to reach sacred sites quickly and safely has made it possible for millions of people to embark on these journeys each year. For example, the Hajj pilgrimage to Mecca, one of the largest religious gatherings in the world, sees millions of Muslims traveling to Saudi Arabia from all corners of the globe. Without the convenience of modern aviation, such an event would be logistically impossible.

Similarly, individuals traveling to the Holy Land can now easily visit multiple sacred sites within a short period, thanks to efficient flight routes and connections. This has allowed for a more comprehensive spiritual journey, where travelers can walk in the footsteps of religious figures, visit historical churches, and engage in communal worship with fellow believers from around the world.

Moreover, the advent of flight tracking technology has added a layer of convenience and security to these journeys. Travelers can now monitor their flights in real-time, receive updates on delays or cancellations, and plan their itineraries with greater confidence. This technology ensures that the focus remains on the spiritual aspects of the journey, rather than the logistical challenges.

Enhancing the Spiritual Experience Through Travel

Modern travel does more than just make it easier to reach sacred destinations; it also enhances the overall spiritual experience. The journey itself, even when undertaken by plane, can be a time of reflection and prayer. For many, the act of traveling to a sacred site is a physical manifestation of their spiritual quest, a way to demonstrate their commitment and devotion.

The ability to visit multiple sacred sites within a single trip also allows for a deeper exploration of one’s faith.A Christian visiting Israel might, for instance, go to the Last Supper site in Jerusalem, the Church of the Holy Sepulchre in Jerusalem, and the Sea of Galilee, where Jesus is reputed to have walked on water. Each of these sites offers a unique opportunity for reflection and connection with the divine, enriching the traveler’s spiritual journey.

Furthermore, the global nature of modern religious travel means that travelers often encounter others from different cultures and backgrounds. This diversity can lead to a richer spiritual experience, as people share their perspectives, traditions, and prayers. The communal aspect of religious travel has always been important, and modern travel has expanded this sense of community to a global scale.

The Challenges of Modern Religious Travel

While modern travel has made religious journeys more accessible, it has also introduced new challenges. The commercialization of sacred sites, overcrowding, and the environmental impact of mass travel are all concerns that travelers must navigate. Additionally, the ease of travel can sometimes detract from the spiritual rigor that was historically associated with these journeys.

To address these challenges, many religious communities and organizations are promoting sustainable travel practices. This includes encouraging people to travel during off-peak times, supporting local economies by staying in locally-owned accommodations, and minimizing environmental impact through responsible travel practices.

Travelers are also encouraged to approach their journeys with the same reverence and intentionality as those who traveled on foot in centuries past. While the physical hardships may be lessened, the spiritual discipline and focus required remain the same. Modern travelers are reminded that the journey is not just about reaching the destination but also about the spiritual growth and insights gained along the way.

Conclusion: The Future of Sacred Journeys

As technology continues to advance, the nature of religious travel will undoubtedly continue to evolve. However, the core purpose of these journeys—to seek closeness to the divine, to grow spiritually, and to fulfill religious duties—will remain unchanged. Modern travel has opened up new possibilities for spiritual exploration, making it easier for people around the world to embark on these sacred journeys.

For those planning a journey to a sacred site, the key is to balance the convenience of modern travel with the spiritual depth of the journey. By embracing both, travelers can experience the best of both worlds: the efficiency and ease of contemporary travel combined with the profound spiritual fulfillment that has always been the hallmark of these journeys.

Whether traveling by plane, train, or foot, the sacred journey is a timeless practice that continues to bring people closer to their faith, offering a path to spiritual renewal and connection with the divine. As we move forward, these journeys will remain an essential part of the human experience, enriched by the possibilities that modern travel provides.

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The division between Orthodoxy and Catholicism has a rich history. It began with events that took place in 1054. It was then that the legates of Pope Leo IX ruling at the time drew up an act of excommunication against Patriarch Michael Kerullarius of Constantinople and the entire Eastern Church. During the liturgy in the Cathedral of St. Sophia, they placed it on the throne and withdrew. Patriarch Michael responded by convening a council, at which, in turn, he excommunicated the papal ambassadors from the Church. The Pope took their side and since then, the Orthodox Churches have ceased to commemorate the popes in their services, and the Latins have been considered schismatic.

Catholicism has more than a billion followers around the world. At the head of the Catholic Church is the Pope, not the Patriarch, as in Orthodoxy. The Pope is the supreme ruler of the Holy See. Earlier in the Catholic Church, all bishops were so called. Contrary to popular belief about the total infallibility of the Pope, Catholics consider only the Pope’s doctrinal statements and decisions to be infallible. At the moment, Pope Francis is at the head of the Catholic Church. He was elected on March 13, 2013, and is the first Pope in many years to meet with the Patriarch of the Orthodox Church. In 2016, Pope Francis met with Patriarch Kirill to discuss the most important issues for Catholicism and Orthodoxy. In particular, the problem of persecution of Christians, which exists in some regions even today.

Dogmas of the Catholic Church
A number of dogmas of the Catholic Church differ from the corresponding understanding of Gospel truth in Orthodoxy.

Filioque is the dogma that the Holy Spirit proceeds from both God the Father and God the Son.
Celibacy is the dogma of clergy celibacy.
Catholic Sacred Tradition includes the decisions made after the seven Ecumenical Councils and the Papal Epistles.
Purgatory is the dogma of an intermediate “station” between hell and heaven, where one can atone for his sins.
The dogma of the Immaculate Conception of the Virgin Mary and her bodily ascension.
Communion of the laity with the body of Christ only, of the clergy with the body and blood.

Of course, these are not all the differences from Orthodoxy, but Catholicism recognizes those dogmas that Orthodoxy does not regard as true.

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Sunnism emerged as a movement as early as the first century of Islam as a result of a power struggle between supporters and relatives of the Prophet Muhammad-the relatives of the murdered third caliph Osman (644-656) of the Meccan Omeya family and supporters of the fourth caliph Ali (656-661), the cousin and son-in-law of the Prophet Muhammad. Ali’s followers defended the special right of his descendants, the Alids, to power, to imamat – mediation between God and men, spiritual and political leadership of the community, and formed another direction in Islam – Shiism.

Sunnis recognized the caliph as the supreme head of the “community of believers” with spiritual and secular power as the successor of the Prophet Muhammad. Since the 10th century, the caliph became a Muslim high priest, almost completely losing political power.

The development of Muslim society required the development of jurisprudence – fiqh. The followers of Sunnism recognized the Quran, Sunna, ijma and qiyas as its basis. Ijma provides the consensus opinion of the theologians-legal scholars on certain religious, legal and everyday issues not mentioned in the Quran or Sunnah, and expresses the opinion of the entire Sunni Muslim community; qiyas means a judgment on provisions not stipulated in the Quran and Sunnah by analogy with the stipulated provisions.

On the basis of the Qur’an and the Sunnah, the jurists-faqihs developed a code of Muslim law, the Shariah (late eighth and early ninth centuries). The Sunnis divided into followers of the four orthodox madhhabs (schools of law) – Hanafi, Maliki, Shafi’i, and Hanbali. After them, the doors of ijtihad were closed and the application of Muslim law to new social and political phenomena began to be carried out with the help of “fatwas” – conclusions of the highest authoritative clerics made on the basis of the Koran, the Sunna, the Sharia and previously issued “fatwas”.

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Protestantism is one of the movements in Christianity, along with Orthodoxy and Catholicism, that emerged in Europe in the 16th century; Protestants are often referred to as movements in other religions that offer simplifications of doctrine and worship. For example, the Karaites are sometimes called Protestants in Judaism. Nietzsche has been called a Protestant in philosophy.

To the question of what Protestantism is, the easiest answer is a stereotypical one: Protestantism emerges as a protest against the domination and monopoly of the Catholic Church in the spiritual and intellectual life of Europe at that time. In this context one necessarily thinks of the Middle Ages: it was during this period that the hegemony of the Catholic Church was absolute, and “therefore the ages are Middle Ages” because they are between “light antiquity” and “light revival”, which brings us back to the light ideas of the ancient period. “The Middle Ages,” on the other hand, were perceived as times dark and impenetrable. What did it mean to return to antiquity? In fact, it was a return to the ideals of pagan culture.

The ideals of the Renaissance were embraced, including by the clergy, moreover, by the higher clergy. What exactly was embraced? Sensuality and its extreme manifestation, hedonism (the pursuit of sensual pleasures). The official church view of sensual pleasure did not change, it continued to be considered a sin, and when John Wycliffe, Jan Hus, and Girolamo Savonarola protested against total depravity, and called for repentance, they were not only heard, but they received wide support, both among the general masses of people and among the clergy, including the highest.

The English thinker John Wycliffe (1320-1384) was the first to radically raise the issue of church reform and theology. The church, Wycliffe believed, must be as poor as it was in the days of the apostles. It is first of all an assembly of believers, who are all equal before God, and consequently the church hierarchy has no special spiritual status. Wycliffe also opposed monasteries and the monastic way of life because he considered monasteries a breeding ground for vice.

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This disagreement arose in the second half of the seventh century, when the struggle for power in the Caliphate intensified and the question of Muhammad’s successor became acute. The Shiites insisted on the transfer of power to Ali, who was the Prophet’s cousin and son-in-law. The Sunnis were of the opinion that the leader was chosen and did not share the thesis about the divine nature of Ali and his descendants.

The result of this confrontation was the de facto military defeat of the Shiites, which put them on the margins of political life. In the middle of the eighth century, Shiism split into two currents – extreme and moderate. The first included the “extreme” (Gulat) and the Ismailis; the second included the Zeidites and the Imamites. Other, less mainstream directions of Shiism are also known: Druzes, Alawites, and Qaisanites.

Followers of Shiism are found practically in all Islamic countries, but most of them are found in Iran and Azerbaijan. A significant part of the population is Shiite in Iraq, Lebanon, Yemen, Bahrain.

Shiism has played a large role as a banner for various popular movements using its ideas during uprisings. The common people were close to the postulate of Shiism about the infallibility of the Imam, with whose arrival the kingdom of justice is to be established.

According to Shiite legend, the last 12th Imam disappeared at the age of 9, this event happened no later than 878. There is a version that he did not die but is under the patronage of Allah and must return. The Shiites call the last Imam – “The Hidden Imam” or Sahib azzaman (the lord of time, muntazar (the expected Mahdi Messiah)). It should be noted that in Shiism, unlike Sunnism, the Imam is a mediator between God and man, a kind of bearer of divine substance. Shiites believe that the Imam is infallible, has supernatural abilities and possesses occult knowledge.

Supporters of Shiism adhere to a certain hierarchy of religious figures, at the head of which stands the ayatollah. He is subordinated to the mujtahids, who may express their opinions on religious matters.

It is important to note that there have been recent attempts to reduce tensions between Sunnis and Shiites. This is facilitated by providing Muslims with reliable information about adherents of the opposite direction. For example, among Sunnis there are many erroneous views of Shiites, that they supposedly have a different Koran, worship Ali as God (in Islam worship of anyone except Allah is not allowed), do not recognize the first three caliphs (who ruled before Ali), replace the five obligatory daily prayers (namaz) with one, do not pay zakat (2.5% of savings for the poor), etc. It is easy to see that these perceptions are untrue, and debunking them will make it possible to establish a dialogue between Shiites and Sunnis within the framework of their common faith in Islam.

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Many deny Confucianism the right to be called a religion. Indeed, everything associated with religion–tales of God or gods, spirits, the posthumous fate of the soul and the afterlife–is marginalized in the discourse of Confucius, who was more concerned with moral and social issues.

However, when we consider the heritage of Confucius as a whole, it is not correct to interpret these texts as denying religiosity in general. Confucius spoke little about religious things, not because he denied or ignored them, but largely because this was an area he felt least in need of correction.

Confucius did not begin his teaching from a blank sheet of paper; on the contrary, he emphasized that he preached wisdom from antiquity. So he was quite receptive to that complex of religious beliefs that had come down to him from his ancestors. Three elements can be distinguished in these beliefs: from ancient times, the Chinese worshipped Heaven (Tian), worshipped spirits, and worshipped the souls of dead ancestors.

The oldest Chinese inscriptions preserved on divination bones contain references to Shan-di, “the Supreme Lord”. That’s how the Chinese called the most important God on whom everything in the world depended, but besides him they recognized the existence of lower gods and spirits who, like people, were subject to Shang-di’s will.

Also the Chinese from antiquity used the notion of Tian (“heaven”) when speaking of the supreme God[2]. Some scholars suggest that Shang-di referred to a personal god and Heaven to an impersonal divine power, but texts often use both concepts as synonyms. In later times the name “Heaven” begins to be used much more frequently than “Shang-di”.

Two notions are closely connected with Heaven in China: min (the will of Heaven) and tyang-min (the right to reign granted by Heaven). Through min and tyang-min Heaven acts in the world of men. Everything that happens in a person’s life – health, sickness, wealth, poverty, etc. – is done according to min. A virtuous ruler receives a min-min and his reign runs well, but if he or one of his successors becomes corrupt and stops taking care of his subjects, then he loses his min-min, the country is in turmoil, and he is overthrown.

Among the lower deities, the spirit of the Earth was especially revered, and there were altars dedicated to it in the courts of rulers and in every village. It was often prayed to for a successful harvest. Other especially worshipped spirits also had capitals or altars.

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So, in this Eastern country, more than eighty and a half percent of the entire population is a follower of Hinduism. India is one of only three countries in which Hinduism is a major religion. It also includes Nepal and Mauritania. It is a very ancient religion. Its history goes back thousands of years. The first mention of Hinduism can be found in the writings of the Harappan (Indian) civilization, which dates back to 5500-2600 BC. Its prototype are the Vedas, which were dedicated to the demigods Indra – the king of all gods, Varuna – the guardian of justice, as well as the god of world waters, and Agni – the god of fire. The main feature of Hinduism at that time was the sacrifice and repetition of mantras.

The spread of religion throughout India was facilitated by the emergence of Buddhism and other religions that today form such a rich Indian culture.

Throughout its long period of existence, Hinduism has absorbed many different traditions and philosophies. At times they even contradict each other. Thus, despite the fact that Hinduism, like all Indian religions, has many gods, it still has the idea of one supreme deity who represents a single divine conduction.

The primary goal of all followers of this religion is to reconnect with this very power. To this end, Hindus meditate, participate in various rituals or yoga classes. In addition to the many gods in Hinduism, there is also the concept of demons. And they have many demons – millions of demons that also have flesh and gender. In order to seduce righteous Hindus, they may take the form of attractive people, even though they are actually quite ugly, according to Hinduism.

Nevertheless, it is still possible to distinguish basic traits and beliefs in Hinduism. For example, absolutely all Hindus believe in karma and reincarnation. There is also the doctrine of the two afterworlds in Hinduism: sansara and the exit from it. But, by its very nature, sansara is another way of calling reincarnation, as it is the transition of the soul from one body to another. The exit from samsara in Hindi is also called moksha. Moksha is the process of the soul merging without sin with a higher divine power.

To study its many traditions and rituals, one must visit India, a country where this religion is widespread.

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Title
Islam is the religion that reflects in its name the meaning of the message. It is possible to meet sometimes in some texts and analogue in the form of “Mohammedanism”, invented on behalf of the Prophet (peace and blessings of Allah be upon him). But in the Holy Book, and by the Prophet (peace and blessings of Allah be upon him), this religion is referred to as “Islam.

How is the word Islam translated? In Arabic it means “submitting oneself to God. And from this comes the word “Muslim. That is, it is someone who has “surrendered himself to the service of God.” Allah Almighty approves of this particular form of service to Him. The Qur’an says: “Today I have perfected your religion for your sakes and finished My mercy upon you and approved Islam as your religion” (sura al-Maida, The Supper, ayat 5).

Another ayat of the Holy Book also says: “From him who seeks a religion other than Islam, it will never be accepted, and in the Last Life he will be among the losers” (surah “al Imran”, “The Family of Imran”, ayat 85)

Worship
The Creator Another feature of Islam is that the object of worship is the Creator. Not an animal, not a person, not an idea, not a group of people, not a spirit or any other creature, but the Creator Himself. The worship of the One Creator is the call sent down in the Qur’an:

“Apart from Him you worship only the names that you and your fathers invented. Allah has not sent down any proof for them. Allah alone decides. He has commanded that you worship none but Him. This is the right faith, but most people don’t know it” (Surah Yusuf, ayat 40).

Universality
The basic idea of Islam is monotheism and doing the will of the Most High. Wherever and whenever one recognizes that God is one and is the creator of all things, one becomes on the path of Islam. It is enough to reject the service of creatures and recognize the worthy service of the one God.

It should also be noted that for sincere service to the Most High man must not only distinguish between good and evil, but also make a choice between the two. Such freedom of will, granted by the Almighty, also implies responsibility for the choice made. Thus, the Almighty says in the Qur’an: “Verily, believers, as well as Jews, Christians, and Sabaeans, who believe in Allah and the Last Day and act righteously, have a reward with their Lord.

Natural inclination to it.
As the religious texts say, every person is naturally inclined toward monotheism from birth. Thus, in surah “al-A’raf” (“Obstacles”), Allah Almighty says:

“Behold, your Lord took out of the loins of the sons of Adam their offspring and made them testify against themselves: “Am I not your Lord?” They said, “Yes, we testify.”

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