LTReikšminiai žodžiai: Biblinė tematika; Kaimo žmonių idealizavimas; Moralinės sistemos; Pranašas; V. Krėvė; Vincas Krėvė; Šamanas; Biblical themes; Idealization of rural people; Moral systems; Prophet; Shaman; The prophet; V. Krėvė; Vincas Krėvė.
ENTwo kinds of hieratic/sacerdotal figures can be distinguished in the field of symbolical representation of moral systems: that of the shaman and of the prophet. Both figures represent two kinds of human relationship with the sacrum and with the world as an ontological reality. In the shamanistic world view, the final and absolute reality is the natural world with its characteristic mythological traits: the immanent pantheistic world with its cyclical time (closed eternity), the eternal metabolism of life and spiritual force (perpetual reincarnation of the forms of life), etc. There is nothing from this closed universe with its endless inner cycles of reincarnation; the destiny of a human being in this system and its ethics is to adapt itself to the ontological structures of the whole of Nature. The predominant ontological characteristic of such a world view is space (the category of time means only the rythmic organization of the naturalistic space, time there has no transcendental perspective, it means only an eternal resurrection). It can be called the “pagan”, pantheistic view of the world. The figure of the prophet “lives” in the perspective of linear time, which transcends the space of the natural world and indicates the ontological paradigm (spiritual world). Linear time signifies the moral task of the human being - its emancipation from the realm of Nature and the goal of salvation. The moral duty of the prophet is to foresee the spiritual destiny of humanhood (vision in time) and to mobilize the community for spiritual perfection (which can be executed only in the perspective of linear time). A prophetic moral culture predominates in transcendental ontological models, in monotheistic systems of faith (Christianity). [From the publication]