Methods of teaching military education at school. About the age characteristics of children and methods of teaching military education. III. Post-conventional moral level

PSTGU Bulletin

IV: Pedagogy. Psychology

2012. Issue. 4 (27). pp. 7-12

Theory and teaching methods

RELIGIOUS CULTURE IN SCHOOL1 T. V. Sklyarova

The article discusses theoretical approaches to teaching religious culture in modern school using the example of the subject “Fundamentals Orthodox culture"; general didactic principles in the methodology of teaching Orthodox culture are characterized; special principles of teaching Orthodox culture are formulated - Christocentricity, hierarchy, other-dominance, antinomy, non-completeness.

Is it relevant in our time to discuss the theory and methodology of teaching any subject, and especially religious culture? Global trends in the selection of subjects, forms and methods of education, which are the same in all countries, would seem to level out academic traditions, reducing all education to the sphere of consumption of services. It’s a paradox, but it is precisely the identification of the scientific and methodological framework of an educational subject that makes it possible to preserve its content and specificity not only for the possibility of further use, but also for the development of this area as a whole. Just as during the years of persecution of the Church, experts made drawings of churches doomed to destruction, and recorded rare techniques of church sewing or singing, apparently, it is worth focusing on describing the existing experience in transmitting the Orthodox tradition to the younger generation, regardless of modern demands on the entire education system.

To explain my position, I would like to tell a story from almost twenty years ago. In the early 1990s. as a graduate student pedagogical university I collected bit by bit information about how in the 20th centuries. Orthodox pedagogy developed. Naturally, my research was directed to the activities of the Religious and Pedagogical Cabinet at the St. Sergius Theological Institute in Paris and to the scientific and pedagogical work of Archpriest personally. Vasily Zenkovsky. Everything that was available in the opening Russian archives indicated that a lot of very valuable material was outside Russia. But the most valuable source of information is live pigs.

1 Report read at the Pedagogical Section of the Annual Theological Conference of PSTGU on January 20, 2012. The work was carried out with the financial support of the Russian Humanitarian Fund. Project No. 11-06-00356a “Religious education in modern Russia.”

details. Therefore, when in 1994 Sofya Sergeevna Kulomzina came to Moscow to participate in the Christmas readings, I overwhelmed her with my numerous questions about the activities of the Religious and Pedagogical Cabinet in Paris, of which she was an employee (which I knew from publications of that time). My surprise was great when she spoke very skeptically about the activities of this “office office,” explaining to me that all their work came down to meetings and conferences, “while we, ordinary teachers, ourselves developed summer camp programs and made teaching aids for Sunday schools and others pedagogical work" My great confusion was resolved scientific adviser: “This is the eternal problem of confrontation between theorists and practitioners in pedagogy. Practitioners believe that they do not need theorists and are generally unnecessary, engaging in unnecessary paperwork. Whereas the experience of practical activity is generalized and analyzed, thereby being preserved in pedagogy, precisely by pedagogical theorists. How did you know that Kulomzina worked in the PKK? From the publications of this “armchair”. Here is the answer to your bewilderment.”

Since then, I realized that theorizing in pedagogy is also necessary.

The theoretical foundations of teaching religious culture in modern schools, in our opinion, are represented in domestic pedagogy in two major directions. The first direction reflects a complex of implicit ideas of teachers teaching the fundamentals of Orthodox culture and doctrine, the second direction is associated with the theoretical work of the Institute of Religious Pedagogy of the Russian Christian Humanitarian Academy and its director F. N. Kozyrev. Currently, another direction is being artificially formed, related to the introduction of the course “Fundamentals of Religious Cultures and Secular Ethics” in grades 4-5 of secondary schools in Russia. I will briefly describe the last two directions in order to reveal the first in more detail.

The experimental introduction of a comprehensive course “Fundamentals of Religious Cultures and Secular Ethics” initially assumed the generalization and systematization of existing regional experience in teaching religious cultures (primarily Orthodox and Islamic) and the development of a mechanism for teaching these subjects at the federal level, along with non-religious ethics, in Russian schools . However, in reality everything turned out differently. A unified methodology for teaching these subjects was proposed so that they would all cover a number of socially significant topics: “culture and traditions”, “holidays”, “family”, “work”, “nature and ecology”, “war”. Thus, the ideological and ethical diversity of religious cultures was reduced to applied ethics. The artificiality of the approach and the short duration of its application do not yet allow us to draw conclusions about its feasibility and effectiveness.

The works of F. N. Kozyrev2 characterize the theoretical approaches and principles of teaching religion in European countries and the USA in the 20th century. Analyzing many

2 Kozyrev F.N. Religious education in a secular school. Theory and international experience in domestic perspective: Monograph. St. Petersburg, 2005; It's him. Humanitarian religious education: Book. for teachers and methodologists. St. Petersburg, 2012.

variety of approaches to the transmission of religious tradition in educational institutions, the researcher notes that “the idea of the content of an educational subject determines not only the selection of educational topics and materials, the construction of the logic of the educational subject, but also the development of procedures with the help of which one can evaluate the effectiveness of mastering this content”3. At the same time, the study of the subjects “religion” and “religious culture” in school education F.N. Kozyrev goes beyond the scope of joint activities of religious associations and schools, believing that the content and methods of teaching these subjects will be determined by scientists and teachers, but not by the bearers of a particular religious tradition themselves.

The direction in which the content and methodology of teaching a religious tradition and culture is determined by its bearers is represented in modern pedagogy by the works of L. P. Gladkikh, S. Yu. Divnogortseva, V. M. Menshikov, I. V. Metlik, T. I. Petrakova , O. M. Potapovskaya, L. M. Kharisova, O. L. Yanushkyavichene.

Let us describe in more detail theoretical basis and methodological principles of teaching Orthodox culture in modern schools. As noted above, the theory of teaching OPK currently exists in an implicit form, general patterns are implied, empirical teaching experience is based on them, but scientific formulations are not presented in their entirety. The subject “Fundamentals of Orthodox Culture” studies the culture of the Orthodox tradition. I would like to emphasize that this is a study not of the doctrinal tradition itself, the core of which is worship, but of its culture in all spheres of human life. Here are a few examples that support this thesis. Reading Joseph Brodsky's poem "Candlemas" will be difficult for a person who is not familiar with the biblical account of events connecting the Old and New Testament. Stained glass windows of Chartres Cathedral, frescoes by Michelangelo, icons of Andrei Rublev reveal the content of the Christian picture of the world, narrate the events of Sacred history, providing material for orientation in the meaning of human activity and implementation moral choice. Thus, the theory of teaching OPK is closely related to the study of the content of the Orthodox doctrinal tradition, which is presented in theology. The specificity of the content of the subject of military-industrial complex is expressed in its cultural manifestations and ethical guidelines, studied on the basis of the Christian tradition.

The leading methodological principles of teaching military-industrial complex are both the general principles of didactics revealed in relation to this subject, and the special didactic principles peculiar only to this subject. Let us briefly describe them.

The general principles of didactics - scientificity, consistency, cultural conformity, natural conformity, consistency of presentation - cannot be violated or ignored in teaching the fundamentals of Orthodox culture.

The principle of scientificity in the teaching methodology of defense and industrial complex means the correspondence of the material being studied to that corpus scientific knowledge, which took shape in

3 Kozyrev F.N. Humanitarian religious education. pp. 129-130.

Christian theology. I will give two examples illustrating the ignoring and violation of this principle. School teacher, author methodological recommendations to the study of the military-industrial complex, she proposed her own classification of church sacraments - repeatable and non-repeatable for the effectiveness of memorizing the material. This is an example of ignoring the existing tradition of studying of this material. A violation of the scientific principle was demonstrated by the author of one of the textbooks, who proposed introducing schoolchildren to New Testament events using the material of Russian spiritual poems - the Apostle Peter walked around Rus', and the ascension of Christ took place against the backdrop of Russian birches.

The principle of consistency is implemented in accordance with the taught material’s goals, objectives and methods of studying a given subject. In this regard, even small educational material can and should be systematically structured. As an example of system design educational material Let us present a study guide by Protodeacon Andrei Kuraev4, in the preparation of which the author of the article had the opportunity to take some part. When asked about the main idea and logical core of his textbook, Father Protodeacon answered in theological terms, “from Christology to anthropology, and from that to soteriology.” Thus, a system for presenting material for fourth-graders was formulated - from the teaching about Christ to the teaching about man and the ways of his salvation in the Orthodox tradition. This logic is consistently revealed in the paragraphs of the textbook. First there are such topics as “The Bible and the Gospel”, “The Preaching of Christ”, “Christ and His Cross”, “Easter”. This is part of Christology. This is followed by anthropological topics “Orthodox teaching about man”, “Good and evil. Conscience", "Commandments", "Mercy", "Golden Rule of Ethics". The content of the textbook is crowned by topics that reveal the ways and possibilities of human salvation: “Feat”, “The Beatitudes”, “Why do good?”, “Miracle in the life of a Christian”, “Christian family”, “Defense of the Fatherland”, “Christian at work” .

The principle of cultural conformity is manifested in the correspondence of texts, illustrations, and the manner of presentation of educational material to the cultural tradition about which it narrates, as well as in accordance with the culture that is familiar and accessible to students. The application of the principle of cultural conformity in the teaching methodology of defense education is implemented in a harmonious combination of cultural samples of modernity with the aesthetic canon of the Orthodox tradition. In this regard, most textbooks on military-industrial complex demonstrate a violation of the said principle for two reasons. The first, most widespread, is the idea of Orthodox culture as an attribute days gone by. The clothes and speech of the characters are artificially aged, the role models lived in past centuries, there is no bridge to the realities of today's life. How can a student orient himself in the meaning of human activity, in the directions of moral choice, when he is dealing with museum exhibits and has no idea what their current value is? The second type of violation of the principle of cultural conformity in defense industry textbooks is associated with the selection and presentation of material that ignores aesthetics.

4 Kuraev A., protodiac. Fundamentals of Orthodox culture: Textbook. manual for general education. institutions: 4-5 grades. M., 2010.

ku Orthodox tradition and speculating on modern realities. In this regard, the textbooks of B. Yakemenko5 became notorious. The course of lectures for school graduates contains such current topics as “Cinema and Orthodox culture”, “ Communist Party as a new church”, “Orthodoxy and Russian rock”, “Orthodoxy and the Internet”. Presentation of the material and illustrative series of this teaching aid reflect popular culture, in which the author seeks and finds elements of the culture of Orthodoxy, while ignoring the aesthetic canons that have developed in Orthodoxy.

The principle of conformity to nature is implemented in accordance with the educational material and methods of its presentation to the characteristics of children's physiology and psyche. Experienced teachers have noticed that the material of religious tradition and culture is absorbed in childhood in direct dependence on the specifics of the child’s thinking6 (stages of intellectual development, according to J. Piaget). Preschoolers are interested in the human qualities of biblical characters. For younger schoolchildren, models of correct behavior are relevant, for younger teenagers - situations of moral choice, and for older teenagers - images of friendship and love.

The principle of consistency in the presentation of the material involves not only a gradual logical disclosure of all the topics being studied, but also the identification of interdisciplinary connections in the content of education. The presence of a meaningful core in each subject determines the possibility of building interdisciplinary connections. So, for example, history Russia XVII V. presupposes familiarity with the church reform of 1650-1660, and the moral quest of the heroes of the works of L. N. Tolstoy and F. M. Dostoevsky becomes understandable only in the context of Christian values.

As special didactic principles of teaching the foundations of Orthodox culture, we will name the following: Christocentricity, hierarchy, other-dominance, antinomy, incompleteness.

The principle of Christocentricity in the methodology of teaching OPK is that the center of the study of the culture of Orthodoxy is the fact of the Incarnation, as well as the events preceding and following it and their reflection in culture.

The principle of hierarchy consists in a strict hierarchy of goals and meanings of studying the material of religious culture. The phenomena and concepts submitted for study in the subject of military-industrial complex are not equivalent and adjacent. For their adequate study, a necessary methodological condition is the transfer of the hierarchical subordination of the topics being studied.

The principle of other-dominance in teaching OPK is implemented by introducing students to the position of the Other (this could be God or another person). Going beyond one’s current state, one’s experiences and desires, which involves using the principle of other dominance, provides students with a different mechanism for understanding themselves, including themselves.

5 Yakemenko B. Fundamentals of Orthodox culture. Part 1. M., 2008; It's him. Fundamentals of Orthodox culture. Part 3. Course of lectures for grades 10-11. 1917-2009. M., 2009.

6 Kulomzina S.S. Our Church and our children. M., 1993.

The principle of antinomy is the study of the unity of two mutually opposing judgments. Christian culture and theology, many centuries earlier than modern science, revealed the need for an antinomian approach to describing its leading positions. God and His creation are in an inseparable and unmerged unity. Christ is God and man at the same time.

The principle of incompleteness is implemented in the methodology of teaching defense-industrial complex by recognizing the ultimate incomprehensibility of the phenomena being studied. It is in this subject that there is room for mystery, which allows the formation of a sacred attitude (from the Latin sacrum “sacred”) to certain phenomena in human life and culture.

Keywords Keywords: religious education, religious culture, methods of teaching Orthodox culture.

Theory and Methodology of Teaching of Religious Culture in Schools

Tatiana V. Sklyarova

The article examines the theoretical approaches of teaching religious culture in the modern school as an example of the subject “Fundamentals of Orthodox Culture”. General didactic principles described in the methods of teaching of Orthodox culture. The special principles of teaching Orthodox culture are formulated - Christocentric, hierarchy, antinomy, unfinalizability.

Keywords: religious education, religious culture, methodology of teaching of orthodox culture.

Yanushkyavichene O. L.

When there is a conversation about teaching methods among people planning to teach at a military-industrial complex school, there is often a reverent silence. Often such people are believers who want to serve “for the good,” but are inexperienced in pedagogy, and it seems to them that now they will be taught, now great secrets will be revealed to them... Of course, serious pedagogical training is necessary, you need to know how to approach children, how to communicate with them, but perhaps it’s time to talk about the methods themselves: what they are aimed at, what effect they have. Finally, we need to think about our goals, otherwise it may turn out that under the influence of the methods, the defense industry ship will sail very quickly, but in the wrong direction...

The purpose of regular lessons at school is to teach knowledge and skills. Methods have been developed for this. What is the purpose of the defense industry lessons? Gaining knowledge about Russian Orthodox culture? Instilling aesthetic skills? Hardly... Intuitively, they want something more from this course. Maybe morality will be raised at least a little, maybe it will give children the opportunity to think about something, internally free themselves from spinning around in the bustle, and feel the breath of eternity.

European culture is built on subject-object relationships. These same relationships largely dominate at school. The teacher is the subject, the child is the object. And it seems that the purpose of the GPC is to outline, explain, show the student the beauty of life built on a true foundation, so that he is ready to fulfill in life what is intended for him. Ready, but will he want to?

Secular pedagogy and psychology bypass the problem of Good and Evil. They try to help a person in his small superficial manifestations. But the struggle between Good and Evil reaches the very depths of a person’s essence, including a child, the soul of every person is a battlefield. And the subject of military-industrial complex should be addressed to the deepest in a person, otherwise it, in general, is not needed, there are already enough cultural and aesthetic courses in school, and it would not be worth breaking spears to introduce another one of them. But how to direct the defense industry in this way? Which of the available techniques can help with this?

The famous psychologist G.S. Abramova wrote (see 1, p. 184): “The idea of spiritual help is more seductive than anything, especially when expressed in lofty words.” It is very easy, in a noble impulse, to imagine oneself as a kind of mason of human souls, and even armed with knowledge, and begin to shape the future inhabitants of God’s Kingdom (similar to how the builders of communism were once formed), but this will involve terrible violence. In the ontological depth of a person lives the secret of freedom, and another person can never be an object of influence, no matter how high the goals are set. The freedom of man is so great and so terrible that even among the disciples of Christ there was Judas, who did not want to respond to the love of the God-man. You cannot make a decision for a person about who he is; that would be worse than the invention of the gas chamber.

G. S. Abramova wrote (see ibid.): “Spiritual help differs from psychological help, just as the essence of a person differs from the manifestations of his Self. Spiritual help can be understood as help in a person acquiring conscience, freedom, responsibility, faith and love for God. How possible is it under the influence of another person?...No matter how many psychological theories there are in the world, they cannot ignore the fact of a person’s spiritual work. What could be causing it? What is the other person’s role in it?”

There are two ways: you can plant ideas and there will be violence in this, you can strive for the Ideal yourself. G.S. Abramova wrote (see ibid.): “The work of creating an ideal has an endless potential of energy. That’s why a person who shapes is like a trainer with a whip, and a person who creates and embodies an ideal is like only himself, he doesn’t need a stick (or a carrot either), he himself has an impact of the same quality as light on darkness.” .

The last words: “An impact of the same quality as light on darkness” can be safely written down in the objectives of the defense-industrial complex subject, and “a person who creates and embodies an ideal” can fall into the methods department.

No wonder Seraphim of Sarov taught: “Acquire a peaceful Spirit and thousands around you will be saved.” Of course, real teachers are far from saintly. But in pedagogy there is a principle: to educate becoming by becoming. A living search for a living person who lives nearby, who cares about you, who is your friend, who understands you maybe better than you do yourself, who rejoices at all your successes and mourns your downfalls, cannot help but educate. Of course, such an attitude towards the student is a feat, but if the teacher is not ready for such a feat, then it is better for him not to take on spiritual education, but to do something else. Let us remember the Apostle James, who wrote: “Not many become teachers, knowing that we will suffer greater condemnation. For we all sin many times” (James 3:1-2).

In Christianity, God is personal. In the very ontological essence of the Holy Trinity lies the concept of Hypostasis. And this personal principle is inherent in every person as the image of God. Therefore, a truly lesson on the subject of military-industrial complex can only be a meeting of individuals with individuals. If a person, aware of his weakness, turns to God to the best of his ability, as well as to the child as the image of God, then love in each specific situation will tell you what to do. The main thing is to remember that it is not you who save the child, but your own salvation depends on your attitude towards him.

2. About some specific difficulties

OPK is difficult to teach and for many very mundane reasons. This subject is not graded, the teacher does not shout, does not be too strict - it turns out to be some kind of frivolous subject... And in high school it is even worse - it is not needed to enter the university, so why spend money on it in our pragmatic age time?

The lesson often stumbles from the very first step: there is no discipline and often there is no actual lesson. The problem of lack of discipline is especially acute in the middle management. Experienced teachers have developed many methodological techniques for “fighting children.” Their essence comes down to keeping children occupied with something. You can color cards based on the theme of the lesson, you can arrange quizzes or solve crossword puzzles. But somehow one intuitively feels that such activities cannot be the goal of the lesson, but only an auxiliary means. They can be compared to crutches needed when the lesson is lame. I will express my personal opinion about what form of lesson can be considered desirable.

I'll start with memories. The Lord called me in Soviet times. Then the whole world around, including my husband and his relatives, was against my faith. I had two very small children, and only to them could I tell about God. And it turned out that we became like-minded people in our striving for God, we had our own secret, which the world did not know, and to which the world was hostile. We were and still are friends, and the core of our friendship is the love of God.

I think that the ideal of a lesson on military-industrial complex is a lesson in which students and the teacher feel like-minded people, striving to find the Truth. Of course, this doesn’t always happen, but if it happens, it leaves a mark for life.

I would like to warn you about one more danger. In a regular lesson, the teacher is “superior” to his students; he gives them knowledge that he possesses, but they do not. In a defense-industrial complex lesson, such inequality cannot exist. Yes, maybe the children who sit in class don’t go to church, maybe they don’t fast and don’t pray in the morning, but the Lord evaluates heart depth and purity, and we don’t know what His assessment will be. We, teachers, in our spiritual level are very far from the level of the Apostle Paul or other saints through whose mouths God spoke; we, daring to speak about God, must constantly cry out like a tax collector: “God, be merciful to me a sinner!” We cannot “rise above” our children; the only thing we can do is seek God with them.

3. Age classification of levels of perception of morality by Kohlberg.

Before giving some specific methodological advice on teaching defense education, we will try to give some characteristics of the state of children at different ages. The most interesting for our purposes is the age classification of the development of moral perception.

Consider Kohlberg's concept. Kohlberg identified three levels of development of a child’s morality, each of which had two stages.

I. Pre-conventional moral level.

The first stage is orientation towards punishment and obedience.

The second stage is a naive hedonic orientation.

II. Conventional moral level.

The third stage is the good girl/good boy orientation.

The fourth stage is the orientation of maintaining social order.

III. Post-conventional moral level.

The fifth stage is the orientation of the social agreement.

The sixth stage is orientation towards universal ethical principles.

The age at which a child moves to the next level varies from person to person, although there are some patterns. Children studying in primary school, as a rule, are at the pre-conventional moral level. They are guided by authority, believe in the absoluteness and universality of values, therefore they adopt the concepts of good and evil from adults.

Approaching adolescence, they, as a rule, move to the conventional level. At the same time, most teenagers become “conformists”: the opinion of the majority for them coincides with the concept of good.

The negative crisis experienced by teenagers is not considered a moral degression - it shows that the teenager is moving on to more high level development, including the social situation. At the same time, some teenagers are at the “good boy” stage, while others reach the “maintaining social order” stage.

However, there are teenagers who have not reached the conventional level. Research conducted by Frondlich and Kohlberg in 1991 shows that 83% of adolescent offenders did not reach this level.

1. General

2. About some specific difficulties

3. Age classification of levels of perception of morality by Kohlberg

Consider Kohlberg's concept. Kohlberg identified three levels of development of a child’s morality, each of which had two stages.

I. Pre-conventional moral level.

The first stage is orientation towards punishment and obedience.

The second stage is a naive hedonic orientation.

II. Conventional moral level.

The third stage is the good girl/good boy orientation.

The fourth stage is the orientation of maintaining social order.

III. Post-conventional moral level.

The fifth stage is the orientation of the social agreement.

The sixth stage is orientation towards universal ethical principles.

The age at which a child moves to the next level varies from person to person, although there are some patterns. Children in primary school are usually at a pre-conventional moral level. They are guided by authority, believe in the absoluteness and universality of values, therefore they adopt the concepts of good and evil from adults.

The negative crisis experienced by teenagers is not considered a moral degression - it shows that the teenager is moving to a higher level of development, which includes the social situation in his attention. At the same time, some teenagers are at the “good boy” stage, while others reach the “maintaining social order” stage.

However, there are teenagers who have not reached the conventional level. Research conducted by Frondlich and Kohlberg in 1991 shows that 83% of adolescent offenders did not reach this level.

The transition to the third, according to Kohlberg, level of moral development for the most rapidly developing children occurs at 15–16 years of age. This transition at first seems like a regression of conscience. The teenager begins to reject morality, assert the relativity of moral values, the concepts of duty, honesty, goodness become meaningless words for him. He argues that no one has the right to decide how another should behave. Such teenagers often experience a crisis of loss of life meaning. The result of the crisis being experienced is one’s own acceptance of some values. It should be noted that not all people reach this level of autonomous conscience in their lives. Some people remain at the conventional level of development until their death, while others do not even reach it.

Before analyzing the described concept, let's make a reservation. Morality is a category related to the spiritual sphere of a person. The personality of man as the image of God is free and mysterious in his spiritual life. Therefore, any classifications can describe the moral development of a person only schematically, conditionally, very approximately. A person’s personality fundamentally cannot be included in any definitions or schemes.

Based on many years of practical work with children of different ages, as well as based on the research of various psychologists and teachers: prot. Vasily Zenkovsky, Sofia Kulomzina and others, in accordance with Kohlberg’s concept, we will highlight three levels in the moral perception of children. At the same time, two stages can be distinguished at each level.

II. Level of acceptance of society's morality. 3). Acceptance of peers' morality. 4). Acceptance of society's morality.

III. Level of autonomous conscience. 5). Doubt about existing moral values. 6). Own choice of a value hierarchy system.

Let's try to comprehend the recorded diagram from the point of view of Christian anthropology.

Every human person has the gift of freedom of choice. But in order to take advantage of this gift, a person must absorb and experience what he chooses. And so at first the child lives by the parents’ views on what is good and what is bad. Then he accepts into his soul the opinions of teachers, then he accepts the morality of his peers, and, finally, of the whole society. And this is where the crisis comes, he suddenly rejects everything and doubts everything. But this crisis is inevitable: in order to make a free choice, a person must push away from himself everything that others have offered him.

According to Kohlberg, for the most rapidly developing children, this crisis occurs at 15–16 years of age.

This is my fourteenth year running a Sunday school. I teach about the same amount of time in defense education at a secular school. I am more closely connected with the Sunday school children, so it is easier for me to analyze the development of their personalities, and I will try to describe the “passage” of various levels of perception of morality using their example.

The first of them came to me at the age of 8 – 10 (1st level), now they are over 20. We did not have a “teenage crisis”. I think this was due to the fact that there was a healthy teenage environment (2nd level, 3rd degree), who lived interesting lives. We organized summer camps, went on pilgrimage trips to Russia, and celebrated holidays. Growing up, we lived the life of Orthodox Christians in Russia (2nd level, 4th century), from abroad it seemed united and beautiful. But we felt the point 15-16 very acutely. Voices rang out: “This is what our Sunday school taught! All our efforts are in vain! (3 lvl. 5 tbsp.). And this was the time of gaining freedom. We survived the crisis. Some left, but many remained. Now in senior group(from 18 to 24) about 30 people. Of course, these are no longer children, but friends. Some of them conduct camps for younger children, others go to an orphanage. There are also young families, each living their own full adult life. But we don’t want to part, because we are united by our chosen aspiration of life towards God (3rd level, 6th century).

The example of Sunday school confirms the periodization proposed above; what methodological principles can be extracted from this theory will be discussed below.

Elementary school is the most favorable age for teaching anything, especially military-industrial complex. If at this age a teacher comes and tells the children that God loves them, the children’s hearts will joyfully open to this love and, at least in the lesson, will wish with all their might to please God.

This is where the opportunity opens up to communicate with them, using examples of how to live. In elementary school there is no need to beat around the bush; you can study with children the most valuable of what is written down, namely, the Holy Scriptures. At the same time, in the first grade you need to give the most basic information about God, about the Fall, about the Gospel story, you can use the book “The Good Tree” or other similar ones for this.

In the second and third grades, you can have conversations with children about existing virtues, using Old Testament stories. These stories are colorful, connected to one another, and present a wide range of human relationships. You can use a children's Bible in your lessons. You just need to constantly remember that we live in New Testament times, and this needs to be discussed. For example, why does Jacob act immorally? Children often ask this question. Because at that time the world did not yet know Christ. You and I have a heart cleansed by the sacrifice of Christ, and we see that he acted dishonestly, but Jacob’s heart was darkened by original sin, so he did not see that he was sinning. I strove for God as best I could and did not understand that it was impossible to do this.

In fourth grade, children are already able to read the Gospel a little on their own. You just need to talk about all the passages in detail. You can also include the fifth grade in this age group and study the Gospel with them.

In elementary school, crafts are encouraged during lessons; for example, you can make Noah's Ark or cut an angel's hair. To understand why light is needed, you can try walking around the classroom with your eyes closed and open, and you can also try writing. You can stage skits on the theme of parables or Old Testament stories. A notebook helps a lot. She should be taken very seriously in class. I usually say that everyone makes their own children's Bible. We write down in a notebook the most important things we talk about. There are pictures on the topic of each lesson. For the holiday - a gift: some coloring book on a biblical theme, it is solemnly pasted into the notebook. Children are preparing their children's Bibles for their future children: after all, you will need to tell them about God, but what about without pictures?

For all ages, it is very important that children feel that the teacher values the lesson, that meeting with children is important and joyful for him, that he is looking forward to it.

Difficulties arise when children move to the level of acceptance of the morality of society. If before this the teacher taught a lesson in authoritarian style from top to bottom, his views will begin to be rejected in favor of the views of the teenage environment with which the children communicate. This is the reason for the problems that arise in many Sunday schools when children cross the ten-year mark. If the teacher has not previously become a friend who participates in the child’s life, but only taught him from the height of his age and knowledge how to live, the child will internally leave the teacher. A teacher needs to become a leader in a group of teenagers, and for this he needs to live with them: go hiking, go to camps, pilgrimage trips, celebrate holidays. Teenagers need challenges, risk, movement. You can't keep them under your skirt. Difficulties for society during childhood and adolescence are due to the fact that there is no healthy teenage environment. Where it is, difficulties are removed. We just need things that teenagers will do.

As for the content of the lessons, heroic material is desirable at this time. Lives and exploits of saints, historical subjects, local history - such topics are desirable at this age. At 13–14, a course on Christian ethics is required, which would concern the lives of teenagers themselves: relationships between peers, first love, poetry, music, etc. Again, the atmosphere of friendship is very important. It is preferable to conduct communication in the form of dialogues, disputes, and discussions.

It is very important that there is a healthy society whose views children can be guided by. In this sense, it turns out to be disastrous if, when meeting church people, children notice hypocrisy, hypocrisy and other vices.

But no matter how hard teachers try, 15-16 years will be a time of rebellion for many. For many, but not for all. Among the adult children who attend our Sunday school, there are those who did not have this throwing. It is interesting that in their assessment of reality they live by legalistic rules. They seem to have a “list” of what is good and what is bad. It’s hard to say what decision they will make in a situation that is not on the “list”; anything can happen. It seems that their heartfelt feeling of the situation has not yet awakened. This is quite consistent with the results of Kohlberg, who argued that not all people achieve the level of autonomous conscience in their lives.

When the above-mentioned crisis occurs, the only possible help is to engage in some pious activities. Love cannot be abstract; in order to feel it, you need to come into contact with someone or something to whom it can be addressed. We cannot make a choice for a teenager about who he should be, but we can give him the experience of living for love so that he has plenty to choose from.

At this age, one can consider and analyze various religions, sects, get acquainted with philosophers and literary works, in which ideological problems are considered. Students are able to prepare short reports and conduct their own research. Preferably a topic about choice life path, about the organization family life, about the purpose of man.

This work is addressed to teachers. But let us take a step back and give one piece of advice to parents.

Kohlberg and sad practical experience indicate that children are leaving us. It's unavoidable. And we would like for them to retain trust in us, so that at least to some extent they would retain obedience, so that our words would not be the rustle of fallen leaves in their lives.

Let's look at a biblical example. One of the most striking personalities in the Old Testament is the personality of Abraham. His willingness, at the command of God, to sacrifice his only son is cited as the pinnacle of possible devotion to God. But somehow little attention is paid to Isaac’s behavior at this moment. But it is no less amazing. Abraham was old and weak at the time of the sacrifice, and Isaac was in the prime of his life. It was not for nothing that Isaac carried the wood for the sacrifice. I asked the older guys, telling this story: “Which of you, being in such a situation, would allow yourself to be sacrificed?” Not one would agree. At best, they would have taken the knife away from my father. Otherwise they would punish the unreasonable desire of the parent. So how can we explain such supernatural obedience? So did Abraham's willingness to sacrifice. Abraham knew that everything that comes from God is good, although, of course, he did not imagine how killing his own son could be good. But I believed that God would somehow manage everything. Isaac also knew that his father was devoted to God and if he did something, there could be no evil in it.

If parents choose devotion to God as their main life line, their children will have more reasons to trust them longer. Back in Soviet times, I came across amazing examples of trusting relationships between mothers and sons aged 16-18, who came to God together.

MBOU secondary school No. 5

REPORT

“Forms and methods of teaching in defense-industrial complex classes”

Completed by OPK teacher

MBOU secondary school No. 5

Afonina M.M.

Novoshakhtinsk

2015

The basis for the development and introduction into educational process comprehensive schools training course“Fundamentals of religious cultures and secular ethics” is an Order of the President of the Russian Federation dated August 2, 2009 and an Order of the Chairman of the Government of the Russian Federation dated August 11, 2009.

The course on the basis of religious cultures and secular ethics is cultural and is aimed at developing among schoolchildren in grades 4-5 ideas about the moral ideals and values that form the basis of the religious and secular traditions of the multinational culture of Russia, at understanding their significance in the life of modern society, as well as their involvement in him.

The ORKSE course includes the following modules of the OPK, Fundamentals of Islamic culture, Fundamentals of Buddhist culture, Fundamentals of Jewish culture, Fundamentals of world religious cultures, Fundamentals of secular ethics.

The OPK course assumes the following results:

Level 1 - purchase by schoolchildren social knowledge;

Level 2 - children gain experience and a positive attitude towards the basic values of society;

Level 3 - students gain experience of independent social action.

The choice of teaching methods takes into account the capabilities of students, their age characteristics, material and technical base, type and type of training sessions.

The specificity of the OPK teaching tools is that they turn to biblical texts, work with icons, and illustrations. Methods of incorporating video and audio materials into the context of the lesson, the use of ICT.

Read more about the methods used in defense education lessons.

Methods of organizing educational and cognitive activities:

Verbal, visual, practical;

Analytical, synthetic, inductive, deductive,

Reproductive, problem-searching;

Methods of independent work.

Methods of stimulation and motivation:

Methods of stimulating interest in learning, games, educational discussions, creating emotional situations;

Methods for stimulating duty and responsibility.

Methods of control and self-control.

Methods of independent cognitive activity.

Lesson delivery methods.

Method of moral dilemmas and discussionsforces students to make choices in real life situations.

Heuristic methods– methods that allow you to focus on creative activity. Students are not given a ready-made set of definitions and truths, but are asked to formulate the most important conclusions themselves.

Research method– organization of learning in which students are put in the position of a researcher: they independently identify a hypothesis, confirm or refute it based on known data, draw conclusions and generalizations, comprehend leading concepts and ideas, and do not receive them in ready-made form.

Design - a special type of activity, as a result of which schoolchildren create the final product of their own creativity, learn to analyze a situation, identify a problem, formulate expected results, set tasks, find the optimal way to solve a problem, draw up an action plan, evaluate and analyze their work, correlate the results obtained with expected.

Case method is a method of specific situations, active problem analysis of a situation by solving specific problems (solving cases).

Thus, the forms, methods, options for conducting ORKSE lessons can be as follows:

different kinds discussions (debates, disputes);

educational and social projects;

lessons-excursions;

heuristic conversations;

business and role-playing games;

workshops;

various quizzes and other competitive events;

creative workshops,

video lessons.

Types, techniques, methods, techniques.

Didactic games;
Actions according to instructions;
Development of collective decisions;
Evidence and argumentation of points of view;
Situation analysis;
Resolving conflict situations;
Working with illustrative material;
Practical work;
Project development;
Creation of texts;
Thematic discussions;
Press conferences;
Working with parables.

End-to-end activities:

1. Compilation of a dictionary of terms;

2.Creating a gallery of images;

Slide captions:

Forms of work and teaching methods in ORKSE lessons

The basis for the development and introduction into the educational process of secondary schools of a comprehensive training course “Fundamentals of Religious Cultures and Secular Ethics” is the Order of the President of the Russian Federation dated August 2, 2009 and the Order of the Chairman of the Government of the Russian Federation dated August 11, 2009.

The course on the basis of religious cultures and secular ethics is cultural and is aimed at developing in schoolchildren in grades 4-5 ideas about the moral ideals and values that form the basis of the religious and secular traditions of the multinational culture of Russia, at understanding their significance in the life of modern society, as well as their involvement in him.

ORKSE course Modules: Fundamentals of Orthodox culture; Fundamentals of Islamic culture; Fundamentals of Buddhist culture; Fundamentals of Jewish culture; Foundations of world religious cultures; Fundamentals of Secular Ethics

Expected results (based on the Federal State Educational Standard) Acquisition of social knowledge by schoolchildren (level 1); Gaining experience for children and a positive attitude towards the basic values of society (level 2); Students gain experience of independent social action (level 3)

Teaching methods Methods of organizing educational and cognitive activities: -verbal, visual, practical; -analytical, synthetic, inductive, deductive, -reproductive, problem-search; -methods of independent work. Methods of stimulation and motivation: -methods of stimulating interest in learning, games, educational discussions, creating emotional situations; -methods of stimulating duty and responsibility. Methods of control and self-control. Methods of independent cognitive activity.

Heuristic methods are methods that allow you to focus on creative activity. Students are not given a ready-made set of definitions and truths, but are asked to formulate the most important conclusions themselves. Teaching methods

The research method is an organization of learning in which students are put in the position of a researcher: they independently identify a hypothesis, confirm or refute it based on known data, draw conclusions and generalizations, comprehend leading concepts and ideas, and do not receive them in ready-made form. Teaching methods

Design is a special type of activity, as a result of which schoolchildren create the final product of their own creativity, learn to analyze a situation, identify a problem, formulate expected results, set tasks, find the optimal way to solve a problem, draw up an action plan, evaluate and analyze their work, and correlate the results obtained with the expected ones. Teaching methods

The case method is a method of specific situations, active problem analysis of a situation by solving specific problems (solving cases) Teaching methods

Forms, methods, options for conducting ORKSE lessons, various types of discussions (debates, disputations); educational and social projects; lessons-excursions; heuristic conversations; business and role-playing games; workshops; various quizzes and other competitive events; creative workshops.

Types, techniques, methods, techniques Didactic games; Actions according to instructions; Development of collective decisions; Evidence and argumentation of points of view; Situation analysis; Resolving conflict situations; Working with illustrative material; Practical work; Project development; Creation of texts; Thematic discussions; Press conferences; Working with parables.

Cross-cutting activities Compilation of a dictionary of terms; Creating a gallery of images; Designing your own book layout

Thank you for your attention!

Slide 2

FIRST DAY

1.Orthodox culture in the secondary school system.

Slide 3

Activities of the Russian Orthodox Church in the 20th century

Maximum of opportunities (1900–1917) Period of restrictions (1917–1988) Period of activity (1988–2000)

Slide 4

The history of the development of the practice of getting to know the culture of Orthodoxy

1988 A New Look on the role of the Russian Orthodox Church in the history and culture of Russia 1992 First pedagogical readings 2002 Approximate content of education in the subject of PC 2003 First educational instructional complex 2007 The concept of a new educational field- spiritual and moral culture.

Slide 5

1) Orthodox Christian picture of the world 2) History of Orthodox religion and culture 3) Orthodox culture and religions of the world 4) Written culture of Orthodoxy (Orthodox literature) 5) Orthodox way of life 6) Moral culture of Orthodoxy 7) Art culture Orthodoxy 8) Orthodoxy – traditional religion of the Russian people 9) Regional (national-regional) component of education (addition to paragraphs 4, 5, 7, 8 - takes into account regional characteristics).

Slide 6

Consequences of the emergence of Christianity:

The emergence of a Christian picture of the world, - the emergence of the Church - a community of believers in Jesus Christ and living according to his commandments, - the emergence of Christian culture.

Slide 7

Expand topics:

(1) The Orthodox Christian picture of the world reflects the goals of the creation of the universe and man, his purpose in the world. (6) The moral culture of Orthodoxy elevates a person to the ideal of sacrificial love. (5) The Orthodox way of life offers a path to human perfection, the goal of which is holiness.

Slide 8

The main principle of the program and each lesson:

Christ-centricity - humanity had a developed culture before the advent of Jesus Christ. Christ transformed everything with which man lived and lives. Concentricity Universality – familiarity with other religions, religious and philosophical systems, the most significant achievements of religion, culture, science and education from the point of view of the Orthodox Church. Focus on mastering not the volume of knowledge, but on spiritual and moral education. Taking into account the age characteristics of children. Taking into account the state of consciousness of a modern schoolchild. Consider the degree of involvement in modern culture. Content accounting school programs, currently existing.

Slide 9

Diversity in approaches, three educational strategies

1. Legislative approach 2. Cultural approach 3. Personality-oriented approach

Slide 10

Legislative approach

Contrasting faith and knowledge is an unbalanced didactic system

Slide 11

Cultural approach

1. Turn to domestic values and achievements of national culture 2. Traditional religious culture as an essential part of the culture of Russian society in the past and in the present 3. Man is considered as the highest spiritual value

Slide 12

D.S. Likhachev

Meanwhile, culture is a huge holistic phenomenon that makes the people inhabiting a certain space from just the population into a people, a nation. The concept of culture should and has always included religion, science, education, moral and moral norms of behavior of people and the state.

Slide 13

Personal approach

The concept of a new educational field in curriculum secondary school- “Spiritual and moral culture.” The mastery of theological knowledge is closely related to the moral and motivational sphere, which determines the nature of a person’s cultural and social activity

Slide 14

PRACTICE

Slide 15

. COMPARATIVE CHARACTERISTICS OF RELIGIOUS EDUCATION

Slide 17

COMPONENTS OF KNOWLEDGE CONTENT IN THE FIELD OF ORTHODOX CULTURE NECESSARY FOR PERSONAL DEVELOPMENT.according to the theory of personality-oriented education of the cultural type by academician E.V. Bondarevskaya