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| Orthodoxy and problems of spiritual and moral education in society. On the difficulties of Orthodox education |
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Kovalenko E.V. educational psychologist, MBDOU "Rucheek" Noyabrsk Orthodoxy and education, upbringingThe role of Orthodoxy in education Orthodoxy is pure and undistorted Truth, brought to earth for the salvation of people by Christ the Savior. The Christian lives feeling his connection with world history and with the future. Probably, the transition from the cosmogonic to the historical worldview, which occurred with the Russian people at the turn of the 9th-10th centuries, caused the emergence of such a unique phenomenon as Russian chronicles, which are literally riddled with acute sensation flow of moving time. The Old Russian state required many literate people - to serve the prince, govern the state, communicate with foreign lands, and trade. Judging by the chronicles, the princes of that time were not only familiar with foreign languages, loved to collect and read books, but also showed concern for the creation of schools. First educational establishments arose under Vladimir the Baptist. It was he who ordered “to collect children from the best people and send them to book education.” There is hardly a name more significant in Russian history than the name of the Kyiv prince Vladimir the Saint, the Baptist of Rus'. Rus', through his efforts, was illuminated with light Christian faith. Faith laid the foundation for our writing, painting, and architecture. Analyzing the role of Orthodoxy in Russian history, I. Ilyin wrote: “Everything Russian art came from the Orthodox faith, from time immemorial absorbing the spirit of heartfelt contemplation, prayerful soaring, free sincerity and spiritual responsibility. Russian painting came from the icon, Russian music was inspired by church chants, Russian architecture came from temple and monastery architecture; Russian theater came from dramatic “actions” on religious themes, Russian literature came from the church and monasticism.” After the accession of Emperor Alexander III to the throne, in 1882 the revival of parochial schools began. Excellent experience in the work of a parochial school was accumulated at the end of the last century in the village. Tatevo, Smolensk province, which was led by Sergei Aleksandrovich Rachinsky for several years. Religious education and training included so-called “educational trips”, when children went on pilgrimages in the summer, to holy places or to the nearest monastery. In addition to visiting holy places, during such trips children learned about their region, its history, collected songs and fairy tales, recorded rituals and games of the Smolensk and Tver regions. The most beloved holiday of Slavic writing by children. The second subject was Russian language and reading, the third compulsory subject was arithmetic. Rachinsky introduced church singing, fractional arithmetic and elementary geometry, geography and national history. His school was called the school of arts. He helped T. Nikonov become a portrait painter, I. Peterson - an icon painter, famous artist- to the son of farm laborer N.P. Bogdanov-Belsky, whose workshop was in the Rachinsky house. “For us,” Ushinsky wrote, “non-Christian pedagogy is an unthinkable thing, an enterprise without motivation is behind, without results ahead.” So is it possible to use Russian classics of the 19th century? understand outside of Orthodoxy. Where does the patriotic pathos of “History of the Russian State” come from? Where are Gogol's thoughts directed? How to understand the heroes of Dostoevsky and Tolstoy? Philosophical ideas Russian philosophers? Vladimir Solovyov? What about the Russian religious and philosophical renaissance, Russian cosmism, which brought Russian ideological thought to the world level? What fed them? Where to look for the motivating reasons for everything that constitutes the spiritual pride of the Russian land? Russian culture and Orthodoxy are fundamentally inseparable. It is necessary to return Orthodoxy as a public ideology - this is the main condition for the salvation of the Russian people. It is quite obvious that the most important task on this path is the education and upbringing of children and youth. I think we need to get acquainted with brief extracts from the book of His Holiness Patriarch Alexy “The Church and the Spiritual Revival of Russia” The main component of spiritual education is spirituality itself, that is, the ability not to talk about Christ, about the Church, but to live in Christ and in the Church. Without the spiritual blessing and leadership of the Church, the centuries-old moral foundations were shaken and undermined, without which neither the state nor the people are able to exist and prosper. The fate of Russia, its future is in the hands of educators, educators, and teachers. Russia is needed not only for itself, but also for the whole world, like the Russia of Theophanes the Greek, Andrei Rublev, Pushkin, Dostoevsky, Venerable Sergius Radonezh and Seraphim of Sarov. It would be good for all of us together, through joint efforts, to better understand the traditional foundations of education and upbringing in Russia... to try to create a concept and program for the spiritual enlightenment of Russia. The task of education has always been one of the most important social tasks. (His Holiness Patriarch of Moscow and All Rus' Alexy II) For the purpose of raising children in the Orthodox Christian tradition The Tobolsk-Tyumen diocese has created a comprehensive system of religious education, which today, in addition to the Tobolsk theological schools, also includes the Tyumen Theological School and 12 Orthodox secondary schools, which are located in the cities of Tyumen. On May 6, 2000, on the day of the Great Martyr George the Victorious, the first bell rang at the November Gymnasium, which announced the birth of the first theological school - the November Orthodox Gymnasium. Bishop Dimitri blessed first-graders to study well and diligently It should be emphasized that in Noyabrsk, at the Church of the Archangel Michael, a Sunday school for adults has been organized. I enjoy attending classes at this school. We study such subjects as the catechism, the New Testament, the Old Testament, and the liturgical charter. Classes on the study of the catechism and liturgical regulations are taught by priests - Archpriest Roman Markelov, Priest Evgeny Kosolapov; Old Testament And New Testament taught by Velichko L.P. On December 14, 2013, a plenary session of the III Diocesan Christmas educational readings on the topic “Reverend Sergius. Rus. Heritage, modernity, future." The plenary session was attended by clergy, specialists from the education system, youth policy, culture, social protection population. Bishop of Salekhard and Novo-Urengoy Nikolay, Deputy Governor of the Yamalo-Nenets Autonomous Okrug Tatyana Buchkova, Head of the Administration of the city of Noyabrsk Zhanna Belotskaya, Director of the Department of Education of the Yamalo-Nenets Autonomous Okrug Irina Sidorova, writer, candidate addressed the participants of the Readings with welcoming words philosophical sciences M.Yu.Bakulin. In their reports, the authors shared their work aimed at developing spiritual and moral values and foundations among the younger generation, and also reflected on the problems of our time and the causes of crisis phenomena in society. The Christmas Readings ended with an unforgettable performance by the choir of the Orthodox November Gymnasium. Many young people and children are active in social activities. So in holding the All-Russian competition children's creativity“The 700th anniversary of the birth of St. Sergius of Radonezh” was also attended by the children of Yamal. This competition was held with the blessing of His Holiness Patriarch Kirill of Moscow and All Rus'. - “It is very important to acquire spiritual knowledge. After all, education comes from the word “image,” we must go to this image, imitate the image of God... Therefore, the interconnection of knowledge, faith, the commandments of God and secular science educates and forms a strong personality.” Still, there are traditions, thanks to which the connection between generations is not interrupted. In modern times, as in the past, religious traditions do not so much divide people as unite peoples and cultural worlds. “The identity of a particular people is created by the combination of all factors of ethnic diversity, and most importantly - the uniqueness of the historical path of each people, including the history of its religious development” (Guzenko V.N.) Used Books: 1. Averintsev S.S. The Baptism of Rus' and the path of Russian culture. M.: Science 1990. 2. Averky. What is Orthodoxy//Moscow. 1996. No. 3. 3. Bessonov M. N. Orthodoxy in our days. M.: Political literature, 1990. 4. Davydova N.V. The Gospel and Old Russian Literature. M.: Education 1992. 5. Kontsevich I.M. Acquiring the Holy Spirit in the Ways Ancient Rus'. M.: Political literature, 1993. 6. Malyagin V.K. Orthodoxy and Russia//Youth.1994.No.3. 7. Fedotov G.P. Saints of Ancient Rus'. M.: Terra, 2000. 8. Russian Orthodox Church. "Salekhard Diocese" official website www.yamalrpc.ru
Education Archpriest Evgeny Goryachev Do you think education and awareness are different things?
If we do not take into account the initial unpreparedness of a person to master some great things, then the scale of personality decreases, in my opinion, due to the fact that people consume knowledge in much the same way as they consume products in the fast food system. This knowledge is simply consumed, they did not suffer through it, did not pass it through themselves, did not make it part of their essence. You probably remember the scene from “A Few Days in the Life of Ilya Ilyich Oblomov” as edited by Mikhalkov, where Stolz and Oblomov discuss precisely this issue and Oblomov admits that he sees his head filled with a variety of knowledge without connection with each other. “Kill,” he says, “I can’t understand why Seleucus the First defeated Chindragupta in such and such a year.” That is, there is fragmentary information, but a person cannot build a general concept. The reason, in my opinion, is precisely due to the fact that a person consumes knowledge, and does not make it part of himself. For Plato and Aristotle this was very important, and then this knowledge became power. The concept of spiritual and moral education has been introduced into the standards of the new generation, which, obviously, should be somewhat different from the previous one. I would like to figure out what? Spiritual and moral education at present in pedagogy is most often understood as moral education in accordance with the spiritual traditions of the people. The school, while remaining secular, tries to influence the spiritual and moral education of schoolchildren through the culture of its people. Today, spiritual and moral education is most often represented by lessons, conversations, classes, and events. This is most likely training and education based on spirituality. As abbot Father George (Shestun) writes in his book “Orthodox Pedagogy” “Chaos and confusion modern life, family breakdown, public institutions, discredited high ideas - all this is a consequence of the loss of responsibility. The current generation is growing up and is being brought up from the cradle in a coreless, illiterate atmosphere. The structure of life, its hierarchy, customs - the external framework in which the shoots of responsibility can grow, have been ruthlessly eliminated in modern society" [3]. What is spirituality and spiritual education? In the dictionary of S.I. Ozhegova “spirituality is a property of the soul, consisting in the predominance of spiritual, moral and intellectual interests over material ones.” Spirituality in the Orthodox tradition is God-likeness, the degree of a person’s closeness to God, the state of the soul’s closeness to the Higher world, not the material. At the XVII International Christmas educational readings, Kirill, His Holiness Patriarch of Moscow and All Rus', said: “Many acute problems, in particular, the moral impoverishment of society, concern not only the Orthodox conscience. The voice of conscience, as a true and reliable criterion, as the most responsive tuning fork, should unite people in the face of all current threats and dangers. I am deeply convinced that the national education system cannot be excluded from the spiritual and moral education of the individual. Only strong-willed and pure-hearted people will cope with the problems facing them. modern world. And there is no need to be afraid to admit to yourself and others that religious and moral motivation are strongly interconnected for the majority of people in Russia and the world.” “Today in Russia the practice of teaching the fundamentals of religious culture - Orthodox, Islamic and some others - in schools has already become widespread. This practice is obvious to students and their parents and does not cause any conflicts, except for discussions within interested circles of the capital’s elite.” I believe that turning to the experience of Orthodox pedagogy in these conditions is very relevant. The culture of Russia has historically been formed under the influence of Orthodoxy, and all its spheres are deeply connected with Orthodoxy, therefore Orthodox culture is one of the most important areas of social and humanitarian knowledge for Russia. In modern Russia, in all areas of society, there is a growing interest in the spiritual, moral, cultural and historical heritage and Orthodox culture as its essential part. This interest forms a stable social order for education that has developed in society and is fixed in the form of an educational standard.
The solution to the problem of spiritual and moral education lies not in separate hours, but in creating a spiritual atmosphere, a way of life at school that would contribute to the spiritual development of the student and awaken in him the desire to do good. The resulting spiritual vacuum forces the school to look for ways to improve the educational process. During this period comprehensive school seeks common ground between secular and Orthodox pedagogy, and, above all, through the culture of its people. Based on the order of the Ministry of Education and Science No. 74 dated 01.02.2012. The course “Fundamentals” has been introduced in Russian schools Orthodox culture" The purpose of this course is to develop the system spiritual and moral education aimed at the formation and development of spirituality, morality, citizenship and patriotism.
In the lessons, teachers introduce younger schoolchildren to the diverse, wonderful, amazing and at the same time strict world of Orthodoxy in the development of all spheres of life of Russian society, in personal life each person. The origins of spiritual and moral education in modern school- in a constructive dialogue between Orthodox pedagogy and Orthodox ethics with domestic scientific, nature-conforming pedagogy, enriched with the ideas of K.D. Ushinsky, V.A. Sukhomlinsky, A.S. Makarenko, as well as modern teachers. In my lessons of the course “Fundamentals of Orthodox Culture” I use fragments of the wonderful book “Lessons in Morals”, a teacher from the Moscow region, T. Melnikova. Her lessons are intended for younger students with no experience church life. Therefore, they are distinguished by simplicity and brevity of presentation, and are directly related to the child’s usual life, fairy tales, poems and stories that he read, the experience that is familiar and understandable to him. In the familiar, the teacher points out the unusual, in the familiar, the previously invisible, unfamiliar. The spiritual and moral development of the personality of a Russian citizen is one of the key factors in the modernization of Russia. It is impossible to create a modern innovative economy without passing by the person, the state and quality of his inner life. The pace and nature of the development of society directly depend on a person’s civic position, his motivational and need sphere, life priorities, moral convictions, moral standards and spiritual values. Raising a person, strengthening his interest in life, love for his country, the need to create and improve is the most important condition successful development of Russia. I believe that the introduction of the course “Fundamentals of Orthodox Culture” at this stage of development of modern society is a significant addition to the formation of the spiritual and moral education of the younger generation. Only together, combining the efforts of the state and society, turning Special attention per family, we can solve the problem of the emergence of a new healthy generation of the 21st century, and therefore the prosperity of Russia. Education is the sphere of public life where the nation is reproduced, where the socio-cultural experience accumulated by the people over centuries and millennia is passed on from generation to generation. historical development. Literature
The thoughts offered below belong to His Holiness Patriarch Alexy and are taken from his speeches. His Holiness Patriarch Alexy generously shares with us his rich experience from his personal life and from the treasury of all church wealth, which he protects. His words from the series “Spiritual Education” represent a program and indicate the ways of its implementation. We hope that after becoming familiar with these brief extracts, many will feel the need to study the works of His Holiness Patriarch Alexy based on his recently published book, “The Church and the Spiritual Revival of Russia.” I would like to remind you of two laws in the field of spiritual training. The first of them: no one can teach a student what he himself does not do. And second: the student cannot understand anything new until he fulfills in his life what he already knows. Main secret Christianity is Christ living in us. We preach the good news of the Kingdom of God, which has come in power and entered inside our souls and our lives. God working in people and people serving God in spirit is the Church. And a priest, a teacher, who has not come into contact with the secret of the Church from the inside, is untenable. The main component of spiritual education is spirituality itself, that is, the ability not to talk about Christ, about the Church, but to live in Christ and in the Church. Without the spiritual blessing and leadership of the Church, the centuries-old moral foundations, without which neither the state nor the people are able to exist and prosper, were shaken and undermined in all structures of people's life. We are faced with a great, responsible and holy task - to return it to our people. Orthodox traditions, the faith of the fathers and to resist the mission that various missionaries and sects are carrying out today, trying to fill the spiritual vacuum that was formed as a result of seventy years of educating the people in the spirit of unbelief and denial of spiritual values. In the person of its pastors and laity, the Church itself must meet halfway to modern man, who is in a state of ideological religious confusion, in order to help him get rid of the networks of false religious and anti-church teachings placed everywhere. In each parish, in addition to children's Sunday school, classes should be held for parishioners and everyone interested in teaching Orthodox Church, lessons taught church history, Church Slavonic liturgical language of the Orthodox Church, patristics and church art. Now not only Orthodox Christians, but also all our compatriots who have realized the need to return to spiritual sources and historical roots their people, expect from Orthodox pastors active participation and inspired leadership in the spiritual and historical revival of Russia. We all have common goals - the formation of a morally and physically healthy generation, capable of solving the increasingly complex tasks that life poses. It is necessary to preserve and revive the people, and this is impossible without the assimilation, strengthening and living development of fatherly traditions. There is a need for in-depth development of new educational content. In order for our people to be able to demonstrate all the wealth of their talents at the global competition of nations, people need to return to themselves, to the treasures buried in their own hearts. Entrepreneurship and reasonable initiative will only bring benefits where life is based on unshakable moral principles, where honesty in mutual relations and conscientiousness in work are not despised. In difficult historical circumstances, when propaganda of hatred and violence continues, when they are trying to morally corrupt and even corrupt young people, we must testify to the highest ideals, to enduring spiritual values. The fate of Russia, its future is in the hands of educators, educators, and teachers. If we miss a few more generations, if we don’t create moral immunity in them, if we don’t revive in their souls the desire for high ideals, if we don’t instill in them feelings of faith and love, the search for God’s truth, then there will be no Russia in the world. The very existence of our people depends on how well we manage to cope with the task of education and restore almost interrupted cultural traditions. Moral life is impossible without awakening conscience and the sense of sin inherent in the human soul, without learning to distinguish between good and evil, without fighting the evil principle within oneself. Today, Orthodox people are faced with enormously important tasks of understanding Russian national culture, Russian history, Russian literature. Russia is needed not only for itself, but also for the whole world, like the Russia of Theophanes the Greek, Andrei Rublev, Pushkin, Dostoevsky, St. Sergius of Radonezh and Seraphim of Sarov. We all have a tremendous responsibility for educating the future generation. Only with your whole life, where every word is inseparable from action, can you testify to enduring spiritual values. Totalitarian sects are inherently misanthropic. One of the means of their work is to tear children away from their parents, make them forget about their childhood, about their father’s house, and destroy everything that connects them with it. Even children's photographs are torn by such sectarians. The activities of such sects pose a danger not only to individuals and the Church, but first of all to the state itself and society as a whole. All these missionaries and their followers did not come to enlighten us, but to divide us completely - along religious lines. We hope that our Russian teachers and leaders of national education, with their high moral sense and responsibility for the spiritual and moral development of children, their health, mental and physical, will be able to jointly put a barrier to the corrupters of innocent children's hearts. Difficult holy cause education, you have to perform it for an insignificant reward, or even completely free of charge. However, a teacher working in the name of the highest cause on earth cannot help but understand the dignity of his mission and cannot help but believe in the success of his labors. May the Russian people and all the peoples of our great Russia be reborn in fidelity to their historical calling, in fidelity to the Church of God. Without spiritual development and deepening of the personality, without the high ideals of serving truth, goodness and beauty, without awakening the image of God in his soul, a person becomes more and more enslaved and becomes a slave of the things created by him. For a person who has lost moral guidelines, everything seems permissible and acceptable - the destruction of children in the womb, which has received an unprecedented, truly industrial scale, and thoughtless experiments with the heredity of living individuals, and the corruption of minors, and the desecration of everything bright and pure. A terrible sin is committed by those who neglect God's wealth - children, forget about it or even spoil it with their callousness and heartlessness, indifference and inability, and even the deliberate desire to infect them with their sins and depravity. What's the best way to help children? Without the Church it is impossible to save children. Caring for children has always been considered a sacred matter, because childhood itself is defenseless. That is why the work of teaching is great and holy. The basis of Orthodox education has always been openness to true reality, life in Christ. For us Orthodox, the most important thing is in the very center - this Divine Liturgy. - In the liturgy there is a living meeting with our Lord Jesus Christ, and we are all united in Christ. The Divine Liturgy sanctifies not only man, but also all of nature, enlightens the entire structure of creation. The treasures of Orthodoxy, which have lain in vain for so many years, are capable of fertilizing our life, our culture, our science. Orthodox people are the same taxpayers as everyone else, and have the same rights to what belongs to everyone (in particular, the state education system does not belong to the state as such, but to society). Of course, there can be nothing violent here, but Orthodox parents should also understand: how long can one continue to impose atheistic nihilism on people, against their desire and consent, or, even worse, neo-paganism in one form or another. In public schools, the weakest point is the education of children, but instructions continue to appear with instructions to “prohibit both religious and atheistic education in schools.” If there is no religious or atheistic education at school, then there is simply no education there. Orthodox upbringing and education has been tested by the centuries-old experience of the Russian people, witnessed by our saints, the best people Russian land. It formed great people who created a powerful state, great culture and literature, a special unique structure of mental life. It would be good for all of us together, through joint efforts, to better understand the traditional foundations of education and upbringing in Russia and the possibility of their application in modern life circumstances, to try to create a concept and program for the spiritual enlightenment of Russia. The task of education has always been one of the most important social tasks. Orthodox teacher, educator, parent, priest and everyone to whom God has entrusted the work of spiritual enlightenment and education. A new academic year begins. The words of His Holiness Patriarch Alexy will help us a lot. Let us unite in our feat around the High Hierarch and it will be easier for us. The educational standards clearly do not sufficiently indicate the connection between Orthodoxy and Russian national culture. The Orthodox Christian type of spirituality is excluded from the consideration of many sections on national history, social studies, Russian literature. In this area, the solution to the problem posed is seen in an increase in the absolute number of elements of Orthodox religious studies and spiritual and moral content in the basic educational courses of literature, history, social studies and other humanitarian disciplines. I. Humanities education and social studies. Admittedly, the Russian language, an invaluable cultural treasure, has been subjected to severe deformation for decades. It is becoming extremely impoverished and clogged with non-literary words and jargons. All this should encourage those who care great language, do everything possible to preserve its purity and increase its expressive richness. Solving the problem of how to return the language to its desired state Russian word, we came to the conclusion that special attention in the Russian language course should be paid to the significance of the Christian tradition in the formation of the modern Russian language. The use of texts of religious and spiritual-moral content is effective means in the education of Christian personality traits. The Russian system of literary education is currently solving the problem of returning Orthodox literature to the content of literary education. Russian classical literature and modern literature contains numerous images, allegories, and plots of their Orthodox literature. It is impossible to understand and study Russian literature in isolation from its deep spiritual foundations, which are associated with Orthodoxy. By studying works of Russian literature, students, one way or another, acquire knowledge from the field of traditional Russian spiritual culture - about life and death, about God, about the meaning of life. When planning a literature course, it is necessary to take into account the educational task of the course - the formation of a spiritual and moral personality. Revealing the connection between the literary works of the studied writers and poets and their life experiences, students’ attention should be drawn to the spiritual portrait of the author of the work, his religious worldview, connection with the Christian tradition. Turning to Orthodox literature will not only significantly deepen the understanding of Russian literature, but will expand the moral horizons of students. The return of Orthodox literature to the system of literary education will strengthen the foundation of historical and philological knowledge, without which access to the pure springs of the Russian language, literature, culture is impossible, and, consequently, the spiritual revival of the nation is impossible. There are opportunities to work on spiritual and moral education through lessons foreign language. An indispensable proof of this is the sociocultural aspects of learning foreign languages in the topics: Traditions; Holidays; Journey; Attractions; A look at history (the riches of the past and present); The role of Christianity in the formation of national culture; Saints of the Undivided Church. It is important that learning a foreign language does not lead away from the Motherland, but strengthens love for it and forms patriotism. All theories and concepts included in the mandatory minimum of social science education were formed as a result of a long and complex spiritual process that dates back to ancient times. Relatively recently, social studies became an independent secular discipline. The initial development of the problems of man and society in European consciousness took place within the framework of theology. Any academic subject that is taught without its historical, religious and cultural context will appear methodologically flawed. Therefore, it seems extremely important to integrate knowledge about religion into those topics and issues of social science education, the full disclosure of which is impossible without such an addition. In courses in history, social studies, MHC, and other disciplines, the cultural approach to the selection of religious studies material seems interesting, which, as is known, focuses on the consideration of religious phenomena in the context of their existence in culture as a whole and in its various spheres. On its basis, a correlation between religious traditions and derived phenomena of religious culture is established, and ways of influence are identified. Christian doctrine, morality and religious practice on social, political, spiritual and other spheres of society. An important role in the process of education and formation of a socially mature personality is played by the study of such a complex and interesting subject as social studies. This subject differs significantly from other disciplines in the school cycle in its structure. Social science is a complex discipline, it consists of subsections devoted to the presentation of the foundations of the main sciences about society - philosophy, sociology, cultural studies, economics, political science, and jurisprudence. In addition to educational tasks, this subject is very important for solving the problem of educating the student’s personality. Existing educational standards formulate requirements to form ideas among schoolchildren about the role of religion in human history, its influence on culture; students must have ideas about Christianity as the basis of cultural and spiritual life medieval Europe and so on. Understanding the meaning of history depends not only on the knowledge or scientific and theoretical ideas of the scientist himself or any person striving to understand history, but on his religious and philosophical worldview, and even more precisely, on his faith. Therefore, the science of history is closely connected with religion. The actions of our ancestors for a modern schoolchild will in many ways be perceived as a set of meaningless actions if the motives that guided them are not correctly understood, and schoolchildren will not understand the worldview and religion that ultimately determined value orientations and the actions of historical figures, ordinary people. Our whole story is life-affirming. Despite the seeming defeat at times, our Fatherland, at turning points in its development, each time finds the strength to overcome internal disorder and external threats. It is important to convey to students the religious meaning of our history, guided by a number of basic principles of the Orthodox understanding of history. First principle: history is the embodiment of Divine Providence. Consequently, history has the meaning and purpose of its development, as well as the laws of development determined by Divine Providence, which does not exclude the freedom of acting subjects. Second principle: the patterns of historical development appear in the course of historical activity of people. The historical activity of people depends on their consciousness and will. But every consciousness based on faith is a religious consciousness that has different shapes expressions. Consequently, religious consciousness is an effective catalyst for historical development and has a real and direct influence on the development of specific historical events. Third principle: history must be understood as the implementation in reality of Divine Providence, in the form of a complex, dialectical process of interaction between consciousness and being, public consciousness and social life. At the same time, it is necessary to see the leading role of the spirituality of consciousness, first of all, of religious consciousness in history. In other words, a person’s activity is determined by his spirit and consciousness. Therefore, it is necessary to search for the semantic content of people’s historical activities, that is, to answer not only the questions “how?” and “why?”, but also to the main question - “why?”. Based on the answers to this question - “why?” - we can comprehend the patterns of development, both specific and general. Over the course of literally several years, the departments have carried out serious work to update, enrich and actualize the content of humanities disciplines, clarify their list and determine the topics, structure and logic of study (the so-called didactic units), ensure the integrity of teaching and generate student interest in their study. It was at this time that the spiritual treasures of domestic and world humanitarian thought, previously accessible only to a few, returned to students. In the humanitarian training of students, it was possible to maintain and develop the supremacy of value content over information technology, education over teaching. The initial and primary element in this turn is the education of spirituality, i.e. love and will for perfect, objectively better content, based on national culture and the great spiritual and moral experience of the people, represented in their religion. Despite the influx and imposition of Western textbooks (such as the notorious "Economics"), through the efforts of patriotic scientists and teachers, the active development and publication of a new generation began educational literature. The great historical rank of Russia in the field of religion and culture, statehood and economy, the social structure of society, the way of thoughts and deeds of saints, ascetics, heroes of Russia, creators of national culture, be it science, philosophy, literature and art, economy and social field. As a positive aspect, one should characterize the emerging shift in emphasis from the external, informational-formal, technical, methodological and functional side of humanitarian education to human, personal, subject-forming, cultural, value-semantic and spiritual-moral guidelines. And this qualitative turn, which gave the first positive changes, must be strengthened and purposefully developed. Sociological studies of students, which have again become widespread in universities since the second half of the 90s, have recorded the first emerging positive changes. Thus, at the Russian vocational pedagogical university, the question: “Who, in your opinion, should the university prepare?” - the following data from surveyed students was obtained: First of all, a decent, honest person who knows how to live with dignity and has high professional qualifications - 32.6%; A generalist who is capable of self-education and acquiring a new profession in accordance with market requirements - 31.9%; A highly qualified specialist and cultured person - 25%; Highly qualified specialist - 6.9%. To the question: "Do you think that humanitarian knowledge do you need in life?" - almost 90% of students gave an affirmative answer. Student satisfaction with the teaching of humanities and courses has increased significantly compared to the end of the 80s and amounted, for example, in philosophy - 74.7%, psychology - 73 ,4%, history - 65.3%. All this was the result of difficult work to update humanitarian education, its improvement and actualization in the coordinates of the spiritual heritage of domestic and world culture, anthropological foundations and the theory of socialization of the individual. Problems of methodology, justification of the essence and content of the humanities education, its spiritual origin and value fund, the ratio of sacred and secular volume and share in the educational and professional training of specialists; a reasonable ratio of federal, regional and university components, the ratio of domestic material and foreign experience, software and the creation of its own educational and methodological complex became a number of urgent and solvable not only theoretical but also practical problems. Russian higher education, unlike education in most other countries, is called “professional”. State educational standards allocate more than 20% of educational time to general (mainly humanitarian and socio-economic (GSE) disciplines. However, the actual humanitarian - spiritual core is no more than 10% in GOST. And the point is not so much in the volume and specific weight of the actual humanitarian-spiritual "tithe", both in its content-semantic, value-target, personal-creative, culturally formative, ideological-methodological and socio-educational purpose and practical implementation. Thus, according to the results of the Monitoring Service of Capital Education of the Moscow Department of Education The weighted average assessment of experts and students of the optimal ratio of the federal, national-regional and university components of the social and humanitarian cycle is in the proportion 5: 2.5: 2.2. The recommendations of the II All-Russian Scientific and Practical Conference "Education of Spirituality: Values and Traditions" substantiate the position on the advisable increase in the share of the domestic component in the content of the humanities in comparison with foreign material in a ratio of 7:3. The student has the right and must thoroughly understand the spiritual national heritage, his own culture, then he will be able to better understand other cultures. The path to humanity runs through the “threshold” of one’s native fatherland. The final result of humanitarian education is the formation of the social competence of a specialist. Humanities education is designed to ensure the process of transmission, continuity and development from generation to generation of absolute social wealth - the universal productive and creative forces of man. The reproduction of these forces in humanitarian education refers to a type of spiritual labor that is universal in meaning. The goal of humanitarian education is to educate a cultured person as a self-determining subject. This goal optimally achievable within its three-level structure: 1) spiritual-value (axiological) level; 2) development of universal cultural abilities (creative-anthropological level); 3) socio-technological (praxeological) level. The main thing is to liberal arts education retained at its center the semantic and value core, the spiritual basis and spiritual attitude to the entire problematic and meaningful field of the interconnected cycle of the humanities, natural sciences, general professional and special disciplines in the holistic process of education, upbringing and development of the student’s personality. Pivotal changes occurred in the minds of students in their attitude towards religion and the Church. According to various modern public opinion polls, from half to two thirds of our citizens consider themselves believers, of which 75% are Orthodox, 16% are Muslims, 4% are Protestants, 2% are Buddhists, 1% are Jews, 1% are pagans, non-traditional religions all together - less than 1%, Catholics - less than 1%. According to the results sociological research scientific center“Religion in Modern Society”, headed by our famous philosopher M. P. Mchedlov; 43.4% of respondents consider themselves to be believers in God; 28.6% reported a non-religious ideological orientation (non-believers and indifferent to religion), 23.9% reported fluctuations between faith and disbelief; about belief in supernatural forces - 3.9%. Comparative data from twenty years ago indicate that among 1,200 students at Omsk universities, 38% were atheists, 43% were non-believers, 14% were indifferent to religious issues, 4% were hesitant, and there were no actual believers (for obvious reasons and appropriate measures undertaken in relation to this category). Pivotal shifts in the growth and strengthening of the religious consciousness of students have yet to be understood and correctly assessed, but the first positive results have already been recorded by sociologists. Thus, religious students of Moscow State University, as a rule, are distinguished by conscientiousness and diligence, but not by ambition and envy. Our data on religious students of the Ural Institute of Business named after. I. A. Ilyin (Ekaterinburg) completely correlate with this assessment. A new and remarkable phenomenon was the opening of theological faculties and departments in forty universities in modern Russia and the readiness of many universities to begin training specialists in this profile. The activities of these faculties and departments not only fulfill the deeply personal request of students, but also the growing need of modern society to train specialists in special social service to the world and people. A close acquaintance with the work of a number of theological faculties and departments shows their beneficial influence on the entire socio-psychological and spiritual atmosphere of these universities. Over the past seven years, cooperation agreements have been signed between the Ministry of Education and Science and the Moscow Patriarchate, educational authorities of all constituent entities of the Russian Federation with Diocesan administrations, many higher and secondary vocational educational institutions with religious organizations of the Russian Orthodox Church and other domestic denominations. There is no line in the Russian Constitution about the separation of secular educational institutions from religion. Secular education does not mean atheistic or religious education, but consolidates the position of freedom of a person’s conscience (and not from conscience), including in the field of education. The International Christmas Educational Readings, held since 1993, have become a kind of socio-religious review of the state of problems and prospects for deepening creative joint cooperation between church and state in the education and upbringing of students. Not only the scale is impressive (15 thousand participants in the XVI Readings), but also the nature, depth and level of great responsibility for the future of the country and people, which is born and formed in our secondary and professional schools, which instills confidence, hope and social optimism. The most important aspects of spiritual Orthodox understanding in art lessons and MHC: A) basic (methodological level) concepts of history (its meaning, direction, fundamental duality, architectonics as a whole); concepts of tradition, culture, the idea of the unity of culture and its two sides); B) key milestones in history that are most important for understanding art: birth Christian culture, the humanistic New Age with its two suns - ecclesiastical and secular, Modern times highlighting a new duality within secular culture - traditional culture and occult anti-culture; a special place in the history of Russia, determined by its calling, which all Russian artists clearly felt and spoke about; C) a vision of the essential and historical connections of church and secular art in New and Contemporary times. Of great interest is the use of the Orthodox religious studies component in the study of geography Christian shrines. Speaking about the “religions of the world,” you can use information about the founding of Orthodox monasteries, about those people who were their founders; their amazing destinies. The history of monasteries is fertile material for talking about the origins of Orthodoxy; high spirituality and moral purity of Orthodox people. II. Orthodox aspect of science education. It's no secret that the main goal of current natural science education is to educate an individual who knows the material world. Knowledge, which, as we know, is power, adapts a person to the world, makes it possible to satisfy certain material and mental needs. There is another goal that is no longer advertised, but in fact continues to take place - the formation of a materialistic, that is, an atheistic worldview. Is it possible to have a Christian worldview and not give up scientific knowledge, is it possible, by teaching children natural sciences, to form an Orthodox view of the world? It is possible, if you adhere to certain principles. Orthodox education does not require special lesson content, special textbooks, programs and standards. It is necessary to bring into ordinary programs the spirit of Orthodoxy, a special view of things, a special sense of the world, a look through a prism that refracts the image, when the world is illuminated by the light of Divine truth, when all the depth, beauty, purposefulness, complexity and determination of the world is revealed. When the Creator’s providence for the world is revealed, His care for us and every second presence, acquired knowledge becomes necessary not for the sake of knowledge, but for the sake of strengthening in faith, for salvation, that is, movement towards God. In the system of natural science knowledge, three parts can be distinguished, different in type and level of reliability. These are, firstly, the results of observations and experiments. Experimenters have always strived for greater reliability, accuracy, repeatability and testability of their results (in physics, three series of experiments are the norm). The same criteria can be applied to the study of miraculous objects and phenomena, such as the Shroud of Turin, the annual Descent of the Holy Fire on the Holy Sepulcher in the Church of the Resurrection of Christ in Holy Saturday according to what is invariably valid in Orthodoxy Julian calendar, myrrh streaming of icons and many others. Unfortunately, scientific research into Christian miracles is now being carried out, but it is clearly insufficient. The second part is the construction of models, hypotheses and theories that provide a systematic, and usually to one degree or another mathematized, explanation of a large number of observational data, and it is the degree of correspondence to experiment that is the criterion for accepting a particular theory. As new facts appear and accumulate, old theories cease to explain them, and the need for new theories arises. From history we know many “revolutions” in physics (in the 17th-18th and early 20th centuries), when the entire explanatory system (paradigm) completely changed. This point should be emphasized, since from here comes the realization that modern theories will soon be replaced by the following. Signs of a brewing scientific crisis are already visible. Finally, the third part of the “building of science” is the so-called “philosophical understanding” of its results, which is called the “scientific worldview.” It is here that scientifically inspired scenarios of possible chains of events are developed in order to more or less plausibly explain the past (for example, the “theory of evolution”, “big bang”) and develop forecasts for the future. Philosophers, some of them are or once were scientists, dissect science with a view to its widespread dissemination and formation in " public opinion"the so-called "scientific picture of the world", as well as the development of government decisions to support certain scientific projects. Many studies do not receive support, since their results could destroy the existing system of views. That is why a large number of real scientists are hostile to "ideologists Sciences". So, it should be explained to students that both experiments and theories in themselves are religiously neutral, and the opposition between science and religion is the result of the malicious activities of powerful and influential groups of philosophizing ideologists who have arrogated to themselves the authority to speak on behalf of the entire scientific community. The role of the teacher, therefore, is not to specifically select what is being studied, although this is necessary in a number of cases, but to place special emphasis on the material being taught. For the formation of an Orthodox worldview in natural science courses, general content lines are important. Great opportunities lie in the biographical approach to teaching. The religious ideas of prominent people (Faraday, Pasteur, Pirogov, Pavlov, Korolev, Vavilov, Newton, Einstein, Pascal, Kepler, Cauchy, Gauss, etc.) were suppressed or distorted. But many of them were not only deeply religious people - some of them were engaged in theology or other religious activities, considering it no less important than doing science. Now we can and should talk about this. In addition, the example of an ascetic life for the sake of people, selflessness and self-sacrifice can serve as an inspiring and educational force. Negative examples can also become educational. “The death of a sinner is cruel” (Ps. 33:22) Before his death, Mirabeau begged: “Give me opium so that I don’t think about eternity.” Eternity is such a content of the mind that a person cannot remove from it, for this is its foundation! The materialism of the revolutionary turned out to be too weak a poison, unable to drown out in the consciousness of the dying the eternal idea invested in man by His creator. The soul, sensing what terrible places it is heading to, comes into a state of indescribable horror. That is why Beria screamed before being executed, Lenin asked the chairs for forgiveness in madness, and Voltaire tossed about on his deathbed. As in the case of Tolstoy, free-thinking friends did not allow the priest to see the dying man in mental anguish. Both restless and joyful death are the stamp of a lived life. The next obligatory line is the teleological nature of the universe. The red line through all natural courses can be the given properties and characteristics, laws and rules of living and inanimate nature. The anthropic principle of the structure of the Universe indicates the surprisingly precise “fit” of all the laws of nature to each other. We can say that these laws have the only possible form, since the values of the interaction constants included in them take on completely definite numeric values with such fantastic accuracy that it would be more appropriate to use the term absolute accuracy. If these laws were slightly different, the whole world would not be able to maintain its exact order, but would immediately fall apart, turning into chaos. There are plenty of examples of the teleological nature of the world both in chemistry courses (Periodic Law) and in biology (biochemistry of the cell and the expediency of the organism, etc.). To form a holistic picture of the world, teaching traditionally lacks the integration of sciences, and although such attempts are made, for example, in creating a natural science course, these attempts are, by and large, artificial, and, in addition, lead to a loss of fundamentality and depth of knowledge. The Orthodox view of nature could play such an integrating role in general, and in some topics a direct integration of knowledge can be achieved. An example of this would be the study of water. Water is a real miracle, often unrecognized by people. Water is a chemical solvent of many substances, it is also a chemical reagent, the biochemistry of a cell is unthinkable without it, it is also a means of transport in the microcosm and in the macrocosm, global cycles in the biosphere and particular processes of root nutrition, transpiration, etc. Water creates an environment for habitat of billions of creatures, insects can move around it. It is no coincidence that water on Earth is found in three states of aggregation, each of them is necessary for a specific purpose: snow, ice, which turns out to be lighter than liquid water and therefore floats on the surface, protecting reservoirs from complete freezing and destruction. Is it by chance that water has high heat capacity and thermal conductivity, good heat transfer and fluidity? And without steamy water our earthly problems cannot be solved. Is water a random substance? Or the Creator created it specifically for all of us, giving the molecule certain properties and a dipole structure. The theological aspect cannot be ignored in such a lesson: Holy water is a source of Divine energies and information. Biological education has its own stumbling block - evolutionary theory, which permeates all biology, has become its methodological basis. Science moves forward, exposing one after another the fakes of our ancestors: fake drawings of embryos, delusional ideas of the spontaneous generation of life in an ammonia-hydrogen atmosphere under the influence of lightning and all sorts of other fairy tales about evolution, but the vast majority of our contemporaries perceive this moldy theory in much the same way as rotation Earth around the Sun. There is no doubt that we are dealing with a religious belief in evolution, therefore a conversation about the origin of the world and life cannot be conducted only as a scientific debate. The picture will be incomplete if we do not touch upon the religious and philosophical side of the problem. After all, here it is not different points of view that come into dispute, but different worldviews, which are not formed immediately, and are much more difficult to change than any scientific views and installations. Underneath evolutionism lies the belief in progress, the belief that both nature and society naturally, unconsciously and objectively develop from lower to higher forms, from simple to complex, which excludes God as the Provider and Sustainer of the world. In evolutionism we are dealing with a form of mythology that has its roots in paganism. It is impossible to do without including philosophical concepts in the taught course. It is necessary to acquaint students with the concepts of “development”, “idealism”, “materialism”, “religion”, “worldview”, etc. With this approach, the Christian scientific position becomes very strong, the material of the latest scientific discoveries itself with great force leads students to the conclusion about the truth of the Christian worldview, it is only important to honestly use scientific data, without distorting or hiding anything. Another meaningful line in teaching natural sciences is related to the aesthetics of living nature. Nature gives us incomparable pleasure, for it is the work of the Great Artist, where the features of divine wisdom are imprinted in the smallest organism. Let us remember the words: “Look at the lilies of the field, how do they grow? They neither toil nor spin. But I tell you that Solomon in all his glory was not dressed like any of these” (Matthew 6:28-29). And, according to John of Kronstadt, “flowers are the remnants of heaven on earth.” Seeing this beauty yourself and teaching students this vision is an important task for a biologist. He who loves nature will love both people and God. Environmental education and upbringing can also be filled with Orthodox content. In no way should it become another horror story for children about the imminent destruction, the complete collapse of our habitat. Without hiding the true state of affairs, the emphasis must be placed on a clear awareness of one’s personal responsibility for everything that happens in the world, in nature. The destruction of nature begins with the destruction of the soul of each individual person. Environmental problems can only be solved and resolved by starting with the cleansing of one’s own soul. The moral education of a person in natural science education should be based on the correct attitude towards one’s own body. Our body is not our property, but a gift from God, a means for saving the soul, and our attitude towards it should be appropriate: caring, responsible, chaste, careful, as the dwelling of the Holy Spirit. The harmony of the body and its beauty are a manifestation of piety, and illness and deformity are a consequence of corruption, debauchery, sin, since the spirit creates its own form. In a biology course, it is necessary to consider from a Christian point of view the moral aspects of environmental problems, human sexual relations and heredity, genetic engineering; attitude to the problem of the absolute value of human life and the inadmissibility of approaching a person as a biological material. Thus, the Orthodox view, its worldview, life-meaning positions, value-target lines of comprehension can and should be organically introduced into the “fabric” of the educational process of general education and vocational schools in all subjects and courses of general science, natural mathematics, humanities, general professional and special education. -application cycles. The federal, national-regional and school-university components of existing state educational institutions of various types, forms and levels of education allow teachers to creatively and responsibly pose and solve these crucial problems for youth. |
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