home > Psychology of betrayal > Leisure of Orthodox children. Orthodox camps for children in Russia

Leisure of Orthodox children. Orthodox camps for children in Russia

It is human nature to get tired, it is impossible to do without rest, although it may seem to someone that the description of leisure and reasoning about rest are not the most important topics.

First of all, let us say, following the wisest Metropolitan 19th century Filaret of Moscow that the best rest is a change of occupation. We see that the Lord, by His grace, has given us the change of seasons so that we always rejoice in the riches of God's world and he never bores us. Everything around us is changing, and so are we. Passing successively through childhood, young, mature and senile ages, we draw from each one that is peculiar to him and do not get tired of life with all its twists and turns.

So, you should not keep the bowstring in one tension. If we do not want it to break, it is necessary to lower it from time to time. The sensible Christian, therefore, will try to diversify the main business of his life with those side activities and new impressions that do not threaten any damage to the soul. His Holiness Patriarch Tikhon, for example, ruling the Church under the most difficult conditions of Soviet godless persecution, probably experienced inhuman tension from communicating with hostile state officials who constantly demanded an audience with the Patriarch. And this is in addition to frequent services, the abundance of the believing people, who were looking for support and consolation from the weak in body, but cheerful in spirit, the grace-filled elder! Eyewitness accounts have come down to us that the sorrowful and intercessor of the All-Russian re-read shortly before his death the “Notes of a Hunter” by Ivan Sergeevich Turgenev, the great master of Russian artistic prose and an expert on the Russian soul.

And for the holy and righteous John of Kronstadt, whose working day began earlier than four in the morning and ended late at night, rest was solitude, albeit a short one, in the bosom of nature - whether in a city garden or while walking on a stagecoach. How the face of the righteous was transformed, how it shone with delight, unearthly joy when he contemplated the beauty of the starry sky or the nature of the northern region he loved during his annual trips to his homeland, to the distant Sura of the Arkhangelsk province!

Finally, I recall a story about one of the outstanding Moscow pastor-confessors of the pre-revolutionary period. Tired of long confessions and interviews, he loved to solve mathematical problems, being an admirer of this exact science since childhood.

It is appropriate, speaking about the leisure of a Christian, to talk about the attitude towards our own bodily nature, or, more simply, the body. The body, like the soul, was created by God and serves as an instrument, an instrument through which the rational human soul operates in this world. The redemptive feat of Christ sanctified both the body and the human soul, making them a temple of the Holy Spirit. Therefore, we must take reasonable care of the body, which the holy fathers call not an enemy, but a friend of the rational soul. And above all, this applies to given by God health. Sometimes one has to observe in young Christians a completely unreasonable disregard for this gift of the Creator. But having damaged the body with his own negligence, having launched diseases that are on initial stage could easily be healed or even prevented, we commit a sin for which the Lord can exact from His unreasonable and unreasoning disciples. No one has the right to arbitrarily shorten what God has given him earthly life.

By the way, St. Theophan the Recluse recommends doing gymnastics in the morning, of course, not to the detriment of the morning prayer rule. And the one who fell in love with hiking from his youth or makes regular morning runs, does it for the sake of strengthening lung health athletics, rowing, swimming, does not sin in the least against piety. Only everything is good in moderation. “What is not in moderation is from the evil one,” the ascetics of piety used to say.

If pride has begun to creep up on your physical activities, and physical culture has grown into a pagan cult of the body, if the environment carries you into the world of the so-called big sport, which requires human sacrifice and is a form of idolatry - here, with the advice and blessing of the confessor, you need to show determination and be saved from the temptation of a laudable flight. “Whoever is fond of something, he is tempted by it,” says folk wisdom. Everything is permitted to us, but nothing should possess us. The world is cunning and cunning, it tries to turn even innocent pleasures and activities that are useful in themselves to harm us, as soon as we forget about the gratitude of the Creator and feel a sinful predilection for any of the earthly objects. It should be especially noted that no sports associated with aggression and demonic pride (for example, oriental martial arts) will ever be approved by Christian piety.

“Is it permissible to seek leisure in dancing?” - perhaps readers will ask me. Dancing dances are different, and each occupation is appropriate for its age; I don't have a single kind word for modern dances. In combination with cacophonous music, they seem to have been invented in order to tear off the last veils of modesty from young people and replace reverent attitude towards persons of the opposite sex with insatiable lust and voluptuousness. Being artificially aroused, carnal passions will not calm down until they plunge their captives into the pit of impurity and fornication, from which may the Merciful Lord protect the readers of this article!

Classical dances, which we inherited from the bygone era of the 19th century, required a certain skill, the art of waltzing, grace, and therefore preparation, conscious labor. Such plastic exercises are very useful in childhood and, in part, adolescence, when posture is being formed and many children suffer from clumsiness of movements, angularity, clubfoot and other shortcomings. But after becoming physically fit, it is fitting for Christian youths and girls to wage war against the spirit of corruption and fornication that prevails in the world. Close contact with persons of the opposite sex (which is implied by dance classes) is extremely unhealthy and even dangerous. Being a straw, can you not burn, being next to a red-hot furnace? As for the diverse life situations and the questions they generate, it is necessary to resolve them with the confessor-priest in the order of a confessional conversation, which, you see, not a single, even the best article, can claim.

The present narrative would be incomplete if we did not say anything at all about the gatherings and meetings of young Christians in the circle of family, friends, or parishioners of their church. Just look around you, how scattered and alienated from each other people are! In the present age of calculation and business, how unaccustomed people are to pure, friendly, disinterested, truly Christian fellowship! The only thing left for many is family feasts, which, as a rule, saturate the body, but not the soul. I won't even talk about unchaste and drunken gatherings. I am convinced that the meetings of Orthodox Christians in secular dwellings are also blessed, if only everything would be done according to the order worthy of the Lord who called us! Let us remember with you, friends, the promise of the Savior: For where two or three are gathered in my name, there am I in the midst of them. Have you noticed what a feeling of spiritual fullness, the joy of mutual communication visits the soul every time when spiritually like-minded people, members of the same parish family, celebrate this or that holiday together. Especially if there is a priest present at it, who knows everyone who has gathered well! Then the goodness of the Lord gladdens the hearts of people, for through such fellowship Christ Himself is glorified. And how good it is for our youth to be together more often! Although, it must be said, all ages are submissive to Divine love.

Age and the number of years lived mean little where the unity of faith and the common desire to serve God by the fulfillment of His commandments shine. The Russian Orthodox heart is amazingly deep. It sometimes finds an outlet for its bright feelings in a folk song that unites everyone into a single choir, and sometimes in secret prayer, which, without interfering in the least with an atmosphere of friendship and trust, brings down the grace of peace and quiet on the audience. Indeed, at a certain hour one wants to be silent together, because not everything is given to us to express in words.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Ministry of Education and Science of the Russian Federation

Non-state educational institution

higher professional education

"Open Law Institute"

Course work

discipline: "Social Pedagogy"

on the topic: "Organization of leisure by an Orthodox social teacher"

Is done by a student

Levkina E.V.

Saratov 2010

Introduction 3

Chapter 1. Social and pedagogical work in Christian concessions 5

1.1 Russian Orthodox Church 5

1.2 Protestantism 7

Chapter 2. Social and pedagogical work on the organization of Orthodox leisure for students at school 10

2.1 Subject and content of socio-pedagogical activity 10

2.2 Activities of the Social Pedagogue in the Parish 14

2.3 Types of Orthodox leisure 19

2.3.1 Pilgrimage 19

2.3.2 Sunday Schools 20

2.3.3 Charity 21

Chapter 3. The influence of Orthodox leisure on the moral character of students. (On the example of Lyceum No. 4 in Engels, Saratov region, group No. 1120 23

Conclusion 26

References 27

Introduction

The Orthodox faith in its chronology has a long history. Over the centuries, peoples have changed on Earth, new cities and countries have appeared, wars have begun and ended. The Orthodox faith has been drawn to us like a thread from past times to the present day. Believers have experienced a lot for their beliefs: at different times, the followers of Christ were persecuted, martyrdom, millions of churches were simply wiped off the face of the earth by those for whose salvation the Lord sent his only son to torment. But the past is the past. It is not common for a person to think about it for a long time: after all, we have the present and hope for the future. In Russia, which is now rising from its knees, there is still room for Russian Orthodox Church. And not the last place. Every day in Russia, millions of churches begin their morning Liturgy, which is attended by believers of different social strata and ages. It became popular to restore temples, build chapels, donate funds for the reconstruction of barbarically ruined churches. Again, as was customary in Rus', the newlyweds illuminate their union with the Sacrament of the Wedding, and after a while they carry babies for the Sacrament of Baptism. Gone are the days when people were baptized only in the dark, and crosses and icons were hidden under pillows. The Russian Orthodox Church now has at its head a deeply believing Patriarch, Kirill. He then, working for the good of Russia, pays special attention to children's faith. This course work will talk about people who are able to awaken and strengthen faith in God in children. The ministers of the church and directly the teachers involved in the Christian leisure of students will act as social Orthodox teachers.

In the first chapter, we will consider social and pedagogical activities in Christian denominations: the Russian Orthodox Church and Protestantism.

In the second chapter, we will consider the socio-pedagogical work on organizing Orthodox leisure for students at school, as well as types of Orthodox leisure.

In the third chapter, we will look at a specific example of how the Orthodox faith, being strengthened in children, brings fertile shoots.

Chapter 1. Social and pedagogical work in Christian denominations

Christian denominations carry out socio-pedagogical activities as constituent part their common central mission of preaching and establishing the gospel of Jesus Christ.

The subjects of socio-pedagogical activity are: the church as a centralized religious organization at the macro level, the community at the meso level and the Christian at the micro level. The objects of socio-pedagogical activity are all those who fall under the influence of the church. Particular attention is paid to the parishioners of the church and socially unprotected segments of the population. The Christian community acts on the object of socio-pedagogical activity both directly and indirectly. The main goal of Christian pedagogy is to educate the personality of the individual in the "image and likeness of God." The main component of this process is Christian social education.

In the process of considering the early Christian, medieval and reformation models of social pedagogy in Christianity, the following trends emerged: Christianity has always been in opposition to the existing social order. Even when the “official hierarchy” supported him, a monastic movement emerged that denounced the sin of the world and called for holiness, repentance and re-education. The model of Christian social pedagogy is based on the fact that the teachings of Christ, together with the power of God, can change a person's life and join him to a different social order and worldview, even within a larger society. During this period, a person is socialized in the Christian community (parish, church, monastery). Churches also care for those who find themselves in difficult life situation, seek to include these people in the circle of their Christian activities. Within itself, the community strives to maintain the proper level of socialization and does this both directly and through the family.

Now in Russia socio-pedagogical activities are carried out mainly by structural organizations of the Russian Orthodox Church and numerous Protestant churches.

1.1 Russian Orthodox Church

The Russian Orthodox Church carries out extensive social and pedagogical activities.

Let us first consider the intrachurch (catechetical) forms of Christian social pedagogy. Catechistic activity is primarily aimed at those who are already in the church, and a wide variety of methods are used here.

For example, a conversation with a confessor and the sacrament of confession, in addition to its direct sacramental functions, enables the priest to analyze the family situation, influence it, give advice and consult. The family remains the main institution of upbringing and the place of primary socialization of children, and the attention of the church is directed to it. Priests can influence the family climate even before the creation of a family, through preparing the young for marriage and the sacrament of the wedding.

The baptism of children makes it possible to prepare godparents and parents for the responsibility of raising a child in a Christian spirit, and thus the church is an indirect subject of social pedagogy. Unfortunately, at present, the institution of godparents has not yet been revived in its entirety, the attitude of godparents to their duties is often formal, but I would like to hope that this will change in the near future. After all, godparents can visit the house where children grow up, observe the domestic situation, help parents and children in difficult situations both materially and spiritually. The main advantage of this form of work is that it does not require special financial costs from the organization, but with sufficient training of the godparents, it can serve as an important factor in the socio-pedagogical activity of the church.

Classes are organized in parishes Sunday school, singing and icon painting clubs. These organizations create a positive environment for children to communicate and contribute to the process of socialization of the individual into the Christian subculture. Pilgrimages are also widely practiced, which provide an opportunity for purposeful joint tourism, which usually has a positive impact on the process of socialization.

In the course of missionary activity, the church comes into contact with persons of delinquent behavior through the organization of worship services and meetings in places of pre-trial detention and deprivation of liberty. Very often in these places there is no opportunity to create a community as the main structural element in the process of social re-education.

The Russian Orthodox Church also visits orphanages and boarding schools, supporting them both financially and spiritually. The demonstrative factor is also important in this work - it is not uncommon for Christians to go to those whom no one else goes to, thereby contributing to the formation of their mental and social status.

1.2 Protestantism

Some traditional forms of Protestantism have a rather long history in Russia, but the surge of Protestant activity in Russia falls on the beginning of democratic reforms.

Protestantism is mostly congregational (the main structural unit of the church is the parish, or congregation). Therefore, all socio-pedagogical activity at the micro and micro levels is carried out precisely through parishes or even through house churches.

Most Protestant churches there is no term "parishioner", but there is the concept of a member of the church. A member of the church usually joins the congregation through a certain rite or through baptism. A church member is expected to attend all worship services and actively participate in the life of the church. In the process of joining the community, primary Christian socialization takes place. In the traditional Protestant community, from 80 to 100% of those present at the Divine Service are members of the church.

Protestantism traditionally has a Sunday school system, where even the smallest churches have programs for children of all ages. Teachers have a special relationship with students, and some churches appoint separate children's pastors and youth pastors to minister to their respective age groups. Sunday school classes are the main place of Christian socialization; here they traditionally try to combine a cognitive and spiritual and moral approach to education. Each Sunday school class becomes a kind of micro-community where joint holidays are celebrated.

In some Sunday school classes, the so-called "public confession" is practiced. People regularly tell each other about their problems, sins and doubts. This level of interpersonal communication implies an unusually high level of trust in the group, indicating the seriousness of the intentions to re-educate its members. This method is also used by non-church groups for the social and psychological rehabilitation and re-education of persons with deviant behavior (Alcoholics Anonymous, Narcotics Anonymous), which originate precisely in such Sunday school classes.

Another form of work of Protestant congregations is the organization of the house church, or "cell groups". In churches that adhere to the "cell model", each member of the community, in addition to the common worship, also attends the meetings of such a home group. As in Sunday school classes, people in house churches get to know each other well and support each other financially and spiritually. Home groups are usually no more than twelve people, consist of several families and are able to provide each other with comprehensive advisory, spiritual or other assistance. Members of home groups usually live in the same area and can visit each other at home if necessary.

The structure of Protestant churches makes it possible to establish interpersonal relationships characterized by a high level of trust, which contributes to the control by the community over the life of each of its members and makes it possible to provide timely assistance. Under such conditions, the need for socialization is easily filled, opportunities for monitoring the dynamics of Christian education appear, and conditions are created for preventive activities.

Protestant communities help orphanages and prisons, organize divine services and Bible lessons there. In liberal Protestantism, the understanding of mission is much broader than simple spiritual re-education, therefore missionary activity goes hand in hand with educational and general humanistic activity. Such communities organize consultations of physicians, psychologists and other specialists, take care of the general socio-cultural level of unprotected segments of the population, thereby being a positive factor in their resocialization.

Chapter 2. Social and pedagogical work on the organization of Orthodox leisure for students at school

In Russia, traditionally, the socio-pedagogical direction of education was carried out by the family and the Church, it was they who determined the measure and degree of society's influence on the pupil. The social aspect of education in domestic pedagogy was considered through the prism of family and religious education and, in this regard, the allocation of a special area - social pedagogy - did not seem necessary.

2.1 The subject and content of socio-pedagogical activities

The emergence of social pedagogy as a branch scientific knowledge belongs to the second half of the nineteenth century. The sociocultural changes that were taking place at that time in most countries were reflected in the system of public education. Industrialization contributed to large-scale migrations to the cities of the traditionally rural population, where it often turned out to be unadapted to life in new conditions. In Western countries, industrialization also gave rise to processes of mass migration to more developed countries, where there was a need to cultivate certain values, proclaimed or implied as national. The processes of urbanization contributed to the violation of many values. The mass secularization of consciousness, often associated with the above reasons, as well as due to a surge in the authority of natural science knowledge, also gave rise to the problem of social education in the area where for many centuries the only educator was the Church. In such conditions, a separate area of pedagogical theory and practice is born - social pedagogy. She was called to solve those problems that she could not solve traditional system education. First, the task of educating not only children, but also young people, as well as older age groups, becomes relevant. Secondly, the need for re-education and assistance in adapting to new conditions for people who do not fit into the social system or violate the norms established in it is recognized.

From the very birth of socio-pedagogical theory at the turn of the 19th-20th centuries, a discussion began on the subject of social pedagogy. A number of founders of social pedagogy, for example, Hermann Nol, Gertrude Beumer, considered social assistance to disadvantaged children and the prevention of juvenile delinquency to be the subject of her research. P. Natorp defined the subject of social pedagogy in a fundamentally different way. He believed that social pedagogy explores the problem of integrating the educational forces of society in order to raise the cultural level of the people. Thus, the question "what is the cause and what is the effect?" defines the essence of the discussion about social education. If social pedagogy analyzes the processes taking place in society and influencing the education of its citizens, then it (social pedagogy) will find reasons and be able to offer effective methods prevention of antisocial behavior. In this case, the social educator works towards "healing" the social climate, and does not correct the distortions that have already taken place in development, such as, for example, abandoned children, deviant (violating established social norms) behavior, and much more. A different position regarding the subject of social pedagogy involves the activity of a social pedagogue as an "ambulance attendant" - he provides assistance to a child with social ailments or an adult - a juvenile delinquent, an orphaned child, a person who has become a victim of any violence or misfortune, who has left prison , an immigrant learning a new way of life in a new country, etc. And in this case, socio-pedagogical excellence should be aimed at the speedy restoration of the needy person's ability to live in this society.

Two approaches to the definition of socio-pedagogical problems remain relevant today. So, a number of textbooks on social pedagogy ("Social pedagogy" under the general editorship of M.A. Galaguzova, M., 2001; Vasilkova Yu.V., Vasilkova T.A. "Social pedagogy", M., 1999) , introducing the basics of socio-pedagogical activity, pay more attention to the work of a social teacher with children with developmental problems, deviations (violation of social and moral standards) and delinquent (violation of established legal norms) behavior in children. At the same time, A.V. Mudrik (Mudrik A.V. "Introduction to social pedagogy", M., 1997), substantiating the methods of social education, considers social and pedagogical activity in a broader aspect. Following the traditions of not only Paul Natorp, but also K.D. Ushinsky, who in the introduction to his "Pedagogical Anthropology ..." wrote that the atmosphere surrounding the pupil plays the most important role in education, A.V. Mudrik sets before the social pedagogue the task of mastering the pedagogical potential of the environment. For this, the process of socialization is studied as the main problem of social pedagogy. All the factors in the formation of the personality of the pupil, his family and micro-society, the neighborhood, the society of peers, the institutions of education - state and public, religious, the country in which he lives, his ethnicity, all these factors affect the process of education. And, undoubtedly, a social educator should not only competently analyze the process of socialization, but also be able to use the educational potential of the environment.

For an Orthodox teacher, both presented positions on the subject of social pedagogy are relevant and complementary.

Any educational concept is based on a certain complex of anthropological ideas. Anthropology answers the questions - what is a person, what is his physical, mental, moral essence, his place in the world and his highest destiny. In Orthodoxy, education is based on an anthropological approach, which can be called "open". A person's openness to changes determines the possibility and even the need for external educational influence on a person, taking into account his freedom. The peculiarity of Orthodox upbringing lies in the fact that the assessment of the "outer" person is determined through the degree of enlightenment of the "inner" person. This is the essence of the Orthodox understanding of socio-pedagogical activity. Helping a person to turn to the spiritual wealth of Orthodoxy, facilitating his introduction into the liturgical life of the Church, undoubtedly, is in the first place in the pedagogical process. This is the end goal. And the means, auxiliary, but very important, are all forms and methods of the socio-pedagogical process. On the one hand, this is work with an individual, regardless of his age and conditions of socialization. Equally relevant is the pedagogical work with the human environment, what in social pedagogy is called "pedagogization of the pupil's space."

The creation of an educative environment under the grace of church nourishment seems to be the only possible goal of the activity of an Orthodox social pedagogue. Both outwardly disadvantaged and prosperous pupils, families or other groups of people need pedagogical influence.

2.2 Activity of the social pedagogue in the parish

In some Christian denominations, a teacher who helps a clergyman in a parish is called a "parish teacher". Thus, in the last 20 years, the concept of parish pedagogy (Gemeindepadagogik) has become firmly rooted in German religious and pedagogical literature. This concept is considered in the dissertation of A.O. Sergeeva "Social and pedagogical activity of modern Christian parishes (on the material of Russia and Germany)", M., 1997. The author of the concept of parish pedagogy, Enno Rosenbum, argues that the parish is the subject of church pedagogical activity. He points out that the whole process of the life of the parish should be considered as an educational process. Christian education itself does not initially take place in the field of education, but in living communication, which explains life and everything that happens in it from the standpoint of faith and allows you to develop your own view of the world. Such Christian education must be understood as a life dimension in a community of people, and living together can now be understood through the concept of education. Only secondarily, we can talk about purposeful educational activities implemented by certain institutions, certain pedagogical methods, educational means, etc. Identified by A.O. Sergeev, the differences in parish socio-pedagogical work in Orthodoxy and Lutheranism indicate that the activities of Orthodox parishes are meaningful, focusing on introducing a person into the experience of the church, into the experience of spiritual life, aimed at developing the skills of church life. The main goal of most forms of parish activity in Orthodoxy is the preparation of a person for participation in worship or the organization of worship itself. And these forms, in turn, presuppose the joint participation of believers, where the acquisition and assimilation of "social-Christian" skills should take place. Lutheran parishes, on the contrary, are more concerned with educating a person's social competence, helping to discover their own identity. Church forms help in achieving these goals.

Understanding the role of the parish in the organization of socio-pedagogical activity is not the same. According to the Lutherans of Germany, the parish should become both the subject, the object (creation of the community) and the place (joint life) of the educational activity of the church. The ROC rarely talks about uniting all spheres of life of the parish in the education of believers. The organized areas of educational activity are, as it were, auxiliary to the solution of the central task of the life of the parish - an introduction to the experience of the life of the church.

The basis of socio-pedagogical activity in the parish, which, in our opinion, can be called "parish pedagogy", is the need to take into account all the parameters of the educational impact of the parish when organizing parish life. At the same time, professional qualifications are required not only from teachers and social workers, but also from deacons and priests. The components of professionalism are both theological and theoretical knowledge from the secular humanities (pedagogy, psychology, sociology), as well as practical skills.

The socio-pedagogical activity of parishes concerns those forms of organization of activity in the parish in which the educational goal is clearly expressed. Such in the Russian Orthodox Church are missionary and educational, catechetical, cultural and educational (church education and leisure) activities, parish charity (parish diakonia), and complex activities. They should also include church events used, among other things, for pedagogical purposes (for example, a prayer service at the beginning of the school year) and forms of practical activity of parishioners in the parish (for example, pilgrimages), which, in particular, are considered important educational means in church tradition.

The creation of an educative environment is the essence of socio-pedagogical work in the parish. A socio-pedagogical analysis of modern parish life allows us to conclude that this activity manifests itself in a very diverse way. This may be the formation of a spiritual and cultural environment on the basis of the parish, which could contribute to the revival and transformation of the soul of the believer. In other situations, the parish becomes the basis for continuous religious education, the organization of social activities, and the disclosure of the creative abilities of Christians. The proclaimed principle of continuity provides for the creation of a complex of educational institutions at the parish level, united by a common concept, having a single management, uniform programs, and a team of like-minded employees. The problem of organizing parish life in this case is perceived as the restoration of the meaning of the parish as spiritual center center of the Christian life.

Undoubtedly, the parish is the primary and basic "social" structure of the Church. It is parish conditions that largely determine the effectiveness of their educational impact not only on the parishioners, but also on the entire social environment that develops around the parish. The process of interconnection and mutual influence of society and man in a broad sense is defined as the process of socialization. And if the problem of socialization, being the main one in social pedagogy, is recognized by the parish teacher, this will have a beneficial effect on the entire area of social and pedagogical work in the conditions of this parish and, of course, will greatly help the rector of the parish in performing his main work - counseling. This is the main task of the work of a social pedagogue in the conditions of the parish - to help the rector in organizing the entire complex of the educational impact of the parish.

The process of human socialization is described using many factors ( necessary conditions for this process to take place). These are microfactors - family, religious community, society of peers, neighbors and all those social groups in which a person resides directly and which influence him. The functions of a social educator at a parish include mandatory familiarization with all the characteristics of the immediate environment of parishioners - their families, living conditions, and much more. Considering the characteristics of a person's immediate environment, a social educator will competently build a strategy for organizing, for example, groups of different ages in a Sunday school or is aware of the need to create small family groups for parents with children up to school age.

The next group of factors, called mesofactors, affects a person indirectly. These are the means of mass communication, the type of settlement in which a person lives, regional conditions and everything that influences through the family, school, social environment. The intermediate position of these conditions partly makes it difficult to take them into account, but this account is necessary. Thus, in the conditions of a large city, the specificity of parish life is fundamentally different from the rural way of parish life. Or the building of a prison or a shelter for minors built near the parish church will certainly change the socio-psychological atmosphere in the parish. Analyzing these circumstances, the parish educator will be able to propose to the rector a specific program of activity not only for the Sunday school, but also for other services that are available in the parish.

The activities of a social educator in a parish can and should be versatile and multifaceted - this includes interaction with the mass media and the creation, if possible and necessary, of the parish media itself, the organization of parish youth associations and interaction with "external" associations that turn to the rector with requests or offers.

Of course, everything related to the sphere of guardianship - care for orphans, the disabled, the sick, the elderly, the temporarily disabled and all those who need constant or situational assistance - is also the object of work of the parish teacher. In this case, he acts as a doctor who determines the strategy for treating the patient. Similarly, a social educator determines the direction and methods of working with wards, while the practical activity itself can be performed not only by him, but also by a social worker and parishioners who have the desire and blessing to serve in the social sphere.

It is practically impossible to describe in one article the entire spectrum of possible social and pedagogical work in the conditions of a parish. It is also difficult to do this because reality always turns out to be richer than its descriptions. So in the sphere of social and pedagogical service in the parishes of the Russian Orthodox Church, one can find original, interesting examples of creating an educational environment, which can rightfully be included in textbooks for the training of parish teachers.

For example, in the activities of the Sunday school of the Church of the Icon of the Mother of God " Life-Giving Source"In Moscow, which has been led by I.N. Moshkova for many years, work with the family comes first. This work takes into account the specific features of a typical Moscow family, its social and financial situation, the rhythm of work and rest and other socio-demographic and psychological characteristics. The family psychological counseling that operates at the parish helps not only the parishioners of the "Life-Giving Spring" to understand the solution of many family and social problems.

The activities of the family community of sobriety in the parish of the church of St. Nicholas in the village of Romashkovo, whose rector is Archpriest Alexei Baburin, is also focused on working with the families of parishioners. The peculiarity of this work is that by joint efforts the members of the community help families in which there are people suffering from alcoholism.

Acquaintance with the activities of these and many other parish socio-pedagogical associations allows teachers and students of the department of social pedagogy to determine the most effective methods and forms of work of a social pedagogue in the parish in modern conditions.

2.3 Types of Orthodox leisure

2.3.1 Pilgrimage

Pilgrimage (from lat. Palma - "palm tree"):

A pilgrimage is a journey to the Holy Land and other geographical areas that have sacred meaning for the Christian faith for the purpose of worship and prayer;

Simply put, this is the walk of believers to holy places for worship.

The custom of pilgrimage is based on the desire of believers to bow to places and shrines associated with God, Holy Mother of God; pray before miraculous icons, plunge into the sacred waters of the Jordan River and holy springs.

The word itself arose from the word "paloma" - a palm branch with which the inhabitants of Jerusalem met Jesus Christ.

A pilgrim who travels to holy places is called a pilgrim.

Other religions have similar customs:

Hajj - Muslims visiting Mecca, Karbala and Najaf (Iraq) and performing the prescribed rituals there;

Kora is a ritual detour around a shrine in the religions of India, Nepal and Tibet;

the lamaists have a visit to Lhasa (Tibet);

Hindus visit Ilahabad and Varanasi (Benares, India);

Buddhists and Shintoists visit Nara (Japan).

At present, the pilgrimage of believers to "holy places" is beginning to revive in Russia. They play a big role in this active monasteries and churches by organizing such events. Pilgrimage services have emerged that specialize in organizing pilgrimage trips around the world. Some travel companies are also actively involved in this process. In educational institutions, pilgrimage trips are carried out by classes led by a social pedagogue.

According to the Russian Spiritual Mission in Jerusalem, Orthodox Christians from Russia, Ukraine and Moldova who come to this city to make a pilgrimage make up about half of the spiritual wanderers from all over the world.

2.3.2 Sunday School

Sunday school - classes for children of believing parents (Christians), where children in an accessible, most often playful way, are told the basics of the Christian faith and biblical stories. The name is derived from the day the classes are held-- as they are usually held on Sundays. The feature that distinguishes them from ordinary schools is that classes take place in their free time from compulsory (most often farm) work.

The main place in the systemic work of the Sunday school is given directly to work with children. One of the main goals of the organization of the Sunday school is the upbringing of children in Christian traditions.

According to the goals that are pursued in the Sunday school, they can be divided into 2 categories:

Sunday Schools, which are predominantly religious in nature, designed to strengthen children and young people in the profession of faith.

Sunday Schools, which are predominantly educational in nature, are designed for open access to knowledge.

Usually Sunday school classes are held directly in the church or in a special building built for various classes.

2.3.3 Charity

Charity - rendering donations to those who need it. The main feature of charity is the free and unconstrained choice of the form, time and place, as well as the content of assistance.

Charitable activities in Russia are regulated by Federal Law No. 135 of August 11, 1995. On charitable activities and charitable organizations. In addition to the aforementioned law, charitable activities are regulated by the relevant provisions of the Constitution (Article 39) and the Civil Code.

Before the revolution of 1917, charitable assistance in our country was a common thing, and it was also diverse: people made voluntary donations for the construction of hospitals and schools, helped those who remained on the street, took care of veterans ... Now this tradition is returning, and today charity is again has become an honorable and respected activity: not only the wealthy, but also completely poor people who are not indifferent to someone else's grief, rush to make a donation.

Now, fortunately, charity in Russia is gaining weight again. Children from the training bench are taught to help those who find themselves in a difficult situation. Among the possible forms of child assistance, such as:

Help around the house for lonely old people

Concerts in orphanages and nursing homes

Collection of toys (clothes) for the needy, etc.

Of course, teachers play a dominant role in this process. It is on the activity of the latter that the enthusiasm of the guys in such a good deed depends. It is very easy to introduce children to the good, they are easily involved if the teacher knows how to convey the importance of the charitable mission to each child.

Chapter 3. The influence of Orthodox leisure on the moral character of students. (On the example of Lyceum No. 4, Saratov region, Engels, group No. 11)

The purpose of the work: To increase the moral and moral level in the group, to introduce children to the Orthodox faith.

The study was conducted in Lyceum No. 4 in Engels, Saratov region, in group No. 11 Social pedagogue - Petrushenko Larisa Markovna

Methodology: To involve children in Orthodox activities, thereby strengthening their faith in God, to increase the moral aspect of education.

In chapter 2 of this course work, the types of Orthodox leisure were considered:

Pilgrimage trips

Charity events

Sunday school visit.

The social teacher of Lyceum No. 4 Petrushenko Larisa Markovna was asked to carry out the following activities:

3. Visit to the Theological Sunday School of the Holy Trinity Church of G. Engels

1. Pilgrimage to Semiklyuchye (Shemyshesky district, Penza region, Russia).

A bit of the history of this holy place. According to the legend of local residents, monks lived on Semiklyuchye. Presumably, during the invasion of Rus' by foreigners, seven monks were killed. After this event, by the grace of God, springs gushed in this place, hence the name - SEMIKEY. A chapel was erected. Mother of God, wanting to glorify this place, she showed her miraculous icon "Tikhvinskaya" on it. It happened on the ninth week of Easter. Three times the locals transferred the icon to the temple, to the village of Russian Mink, and three times, miraculously, the icon ended up on the springs. Looking at the clear indication of the Queen of Heaven of the piety and Grace of this place, a temple was erected here, Divine services were performed. At the time of the persecution of Orthodoxy in Russia, the authorities tried in every possible way to prevent believers from visiting Semnklyuchye: they poured gasoline into the water, drove the believers away, wanted to build a sanatorium, sell this place to private ownership, but with the intercession of the Queen of Heaven and the efforts of believers, access to this place open to all believers and non-believers. Every year, on the ninth Friday, a water-blessed prayer service is served at Semiklyuchye. There is evidence miraculous healing various illnesses and ailments of those who with faith bathed in the Source. The water collected here does not deteriorate for a long time.

The children stayed here all day: they drew water from the spring, listened to the reading of the Akathist at the Seven Crosses, ate at the Trapeza, helped to clean up the territory. Some even took a dip in the font, despite the very low water temperature.

2. Charity event - collection of toys for orphanage No. 2: Saratov, st. Guards 7 - a.

Collection of toys was carried out in one of the shops of the city. Students printed out announcements about the upcoming action with a request to respond to all those who are not indifferent. For 10 days, residents of the surrounding areas brought toys, dolls, and games they did not need to the store. After that, the car took the collected to the Orphanage No. 2 in Saratov.

3. Theological Sunday School of the Holy Trinity Church in the city of Engels

The Holy Trinity Church is located in the center of Engels, on the banks of the Volga River. On Sundays, the church has a Sunday school for children.

The school caters for children aged 3 months to 16 years. In the future, they move into groups of youth and adults. There are classes for kids and their parents. Pupils are divided into groups according to age: the youngest group is children from 3 months to 3.5 years. The next group is children from 3.5 to 8 years old, then from 9 to 12 years old. In the older group - teenagers 13 - 16 years old.

Classes at the school are divided into:

main

optional.

At the main lessons, the children of Engels study the Law of God, the basics Orthodox culture, there are classes in creativity, singing and artistic reading. In extracurricular activities, children can learn Church Slavonic, church singing, icon painting, gold embroidery, as well as learning to knit and sew. Students of the 11th group were able to join this entertaining process, attended basic and optional classes, joined reading in the library of the temple.

Conclusions: During the month, the students of group No. 11 were actively engaged in Orthodox leisure. As social teachers for these children, the parish and Sunday school ministers (Holy Trinity Church in Engels), as well as Petrushenko Larisa Markovna (social teacher of Lyceum No. 4) acted as social teachers

As a result, the team of group No. 11 became more united. The children decided to continue attending Sunday school and plan to do another charity event together. In the group, teenagers are studying, taking root difficult period growing up, personality development. For many teenagers, the instructions from the ministers of the Orthodox Church helped to resolve conflicts with their parents, peers, and teachers. The children's grades improved in many subjects. The general atmosphere in the group, according to the teachers, has become more favorable, conducive to a fruitful educational process.

Conclusion

The activities of a social pedagogue in interaction with various communities of Christian denominations should be based on the following principles:

Respect for individual religious freedom;

Observance of the rights and interests of the child;

Careful study of the process and dynamics of Christian re-education in each case.

The participation of a social educator in the activities of the Christian community can be reduced to consulting ministers and parishioners, researching the methods and technologies of re-education in the church, and participating in projects.

Often, the joint work of the church and the social pedagogue yields greater results than separately. Church fellowship also brings a positive effect in the process of rehabilitation of persons with delinquent and deviant behavior. On these foundations, fruitful cooperation between the church and the social pedagogue can be built.

BIBLIOGRAPHY

1. Volkov Yu.G., Mostovaya I.V. Sociology: Textbook for universities / Ed. prof. IN AND. Dobrenkov. - M.: Gardarika, 2009. - 244 p.

2. Bondarevskaya E.V. Value foundations of personality-oriented education.// Pedagogy. -2004. - No. 4. - p.29-36.

3. Health-saving technologies in secondary schools: analysis methodology, forms, methods, application experience. Ed. MM. Bezrukikh, V.D. Sonkin. Guidelines. M., 2009

5. Deutsch B.A. Social pedagogy and additional education: tutorial. - Novosibirsk: NGPU, 2005. - 120 p.

6. Zagvyazinsky V.I., Zaitsev M.P. and others. Fundamentals of social pedagogy.-M., 2002.

7. Morozkina T.V. Formation of internal responsibility: Cand. diss. -M., 2003

8. Kozlov V.I. Formation of moral value orientations junior schoolchildren by means of fine arts: Diss ... cand.ped.sciences. - Minsk, 1999. - 222p.

9. Mudrik A.V. Introduction to social pedagogy. - M., 1997 - p. eight

Pel B.C. On the history of the creation and development of the system of additional education in the Russian educational system. / Problems of pedagogical education: Sat. scientific Art.-M., 1999.S. fifty

10. Podlasy P.I. Pedagogy: Proc. for students of higher ped. textbook establishments. - M.: Enlightenment, 2009; - 298 p.

11. Poddubnaya T.N., Poddubny A.O. Social Educator's Handbook: Child Protection in Russian Federation. - M.: Phoenix, 2005. - 474 p. Mamontov S.P. Fundamentals of cultural studies. - M.: Ed. Russian Open University, 2004. - 236 p.

12. Metropolitan Filaret: Christianity on the threshold of the third millennium - materials of the report of the conference 20. 06. 2000.

13. Tarusin M. Research "Religion and Society", Institute for Public Design, Department of Sociology, Moscow, 2007.

14. Vasilkova Yu.V. Social Pedagogy: A Course of Lectures. - M.: Academy, 2006. - 269 p.

15. Vasilkova Yu.V. Methodology and work experience of a social pedagogue. - M., 2001.

I. THE NEED FOR YOUTH MINISTRY IN THE CHURCH

The Church's testimony of salvation to all without distinction of age, sex or nationality.

The Lord addresses each of us personally, wants to talk with us “face to face”. The Holy Apostle Paul speaks of his ministry in the following way: “I was like a Jew to the Jews, in order to gain those who were under the law; to those who are strangers to the law, as a stranger to the law, not being a stranger to the law before God, but under the law to Christ, in order to gain those who are strangers to the law; to the weak he was as the weak, that he might gain the weak. I have become everything to all, in order to save at least some” (1 Cor. 9:22).

In other words, pastoral ministry must find that form of conversion that would be close to everyone who listens in faith. Today, young people need special treatment.

The category of youth in a narrowly specific sense includes the age group from 18-20 to 28-30 years. A broader view of youth includes several age subgroups in this category:

- childhood: from birth to 10 years;

- adolescence: from 10 to 14 years;

- youth: from 14 to 18-24 years;

- youth: from 18-24 to 28-30 years.

Each age stage has its own characteristics, and at the same time, the entire period of a person's youth has similar psychological characteristics that make it possible to combine all these stages.

Firstly, this is the time when a person first encounters many phenomena of life and often turns out to be unprepared for this collision. This gives rise to a feeling of insecurity, depression, the need to seek vital support. Often a young person resorts to inadequate attempts to solve their problems. At the same time, looking for support in others, experiencing an acute need for communication, the young man himself becomes a support for his friends and relatives.

Secondly, this is a time when a person often faces the need to make a vital choice. He has to choose a profession, friends, life partner, and, most importantly, make a moral choice. Without proper experience and in the absence of true spiritual and moral guidelines, a young person is lost on the paths of life. He is afraid to take on the burden of responsibility for his choice. An active search for the meaning of life can lead to young man both to the true path of taking responsibility for one's destiny, and to a false state, when this responsibility is shifted to various kinds of "false teachers".

Thirdly, this is the time of growth, formation, development, training of a person, his preparation for an adult full-fledged life. At this time, a person seeks to comprehend everything on his own, he has a great power of vital activity, the need for self-affirmation and self-development. His views often become maximalist. At the same time, his heart is open to active service, in which he can find conditions for the full development of his rich inner potential.

On the one hand, a young man strives to grow, and on the other hand, he is vulnerable to the temptations and temptations of this world. The position of a young person is always active and active. But only those activities that are aimed at serving God and neighbor acquire true meaning.

In his speech at the opening of the 5th Educational Christmas Readings, His Holiness Patriarch Alexy II of Moscow and All Rus' said: “The life of modern Russian youth is not easy. Drunkenness, drug addiction, depravity, unemployment, abandonment, hazing in the army. Young people need a living cause more than anything. And in the Church there is always such a thing. She needs helpers, young, warm hearts.”

The call to active service addressed to today's youth is capable of bringing them into the bosom of the Orthodox Church. In the Church, the younger generation can find true values, landmarks, life support, get the true conditions for revealing your inner potential. In church service, a person spiritually comes to “the measure of the full stature of Christ” (Eph. 4:14) For the Lord Jesus Christ Himself says to His disciples: “The Son of Man did not come to be served, but to serve and give his soul… » (Mk. 10, 45).

II. ORGANIZATION OF YOUTH MINISTRY IN THE RUSSIAN ORTHODOX CHURCH

Mankind has always understood the need for special attention to the people of the younger generation. At the same time, the main attention was paid to the system of education of a young person. In the Orthodox Church, the concept of "education" is associated with the word "image". God created man "in his own image and likeness". The image of God has been destroyed and darkened by sin. The restoration of the "image" is the main goal of the Christian ascetic feat. “Be imitators of me as I am of Christ” (1 Corinthians 11, 1) proclaims the holy Apostle Paul, calling on the faithful to restore and perfect the Divine likeness in themselves, pointing to the Most Sacred Model of the perfection of new people, recreated, renewed by redemption” (St. Ignatius Brianchaninov ).

The Orthodox tradition points to the need for the simultaneous education of the mind and heart of a person. "Light of one science education without the truth of Christ there is the light of the moon without the sun. The light is cold, lifeless,” wrote St. Philaret (Drozdov) of Moscow. Man himself, God's Providence, the Church and the human community participate in the formation of the human personality.

In close connection with the educational process is the process of education, by which we mean the purposeful actions of society aimed at the comprehensive development of a person. Education includes two main points: education and communication.

The life and upbringing of a young man in previous centuries took place in the Church, in an educational institution and in the family. The family, as a small church, was able to contribute in every possible way to the development of the individual in the traditions of Christian piety.

The family is currently in a deep crisis. Deep spiritual and moral impoverishment led to the weakening of traditional family ties. The development of civilization freed family members from the need for rigid integration in order to maintain physical existence. The family union has become a battlefield between spouses, parents and children.

Freed from responsibilities in the family, housework and not acquiring responsibilities for the maintenance of their own families, young people received a huge potential for free time not directly occupied with the educational process. According to sociological research data, this potential has increased tenfold over the past hundred years.

Youth has always been characterized by two leading aspirations: to study and to communicate. If a modern society to one degree or another is able to manage the educational process of young citizens, then free time now more and more comes under the control of asocial structures. Show business, the release of printed and video products, computer programs, the Internet promote violence, cynicism, permissiveness, turning a young person into a slave of passions, lusts, momentary desires. In such a crazy pastime, as nowhere else, the enemy's plan to depersonalize a person, humiliate the divine image in him and enslave sin.

The psychological nature of a young person is dialogical. In adolescence and youth, the need for personal communication with peers becomes an urgent need. A teenager and a young man considers all life phenomena through the prism of communication with his friends.

The need of young people to communicate is actively used by show business and drug industry dealers, telling young people: “Come to us, we need you, communicate with us and with us.” A person feels that interest is shown in him, he is needed, in demand. He realizes too late that the attention shown to him from the outside mass culture was necessary only for him to give material values. That such means of communication as drugs destroy the personality in him. And the values that he chose make his life meaningless and empty. When he realizes this, he already ceases to be a young man. For youth is the state of the soul, ready for transfiguration in Christ. Having lost this readiness, a person finds himself on the brink of an abyss. The wave of suicides, the marginalization and criminalization of the modern young generation is the society's payment for not paying attention to the needs of young people, their interests and the essential foundations of their life.

The Orthodox Church is able to show a genuine interest in the fate of young people and the need for every person as a person who freely seeks Christ. “The whole law is in one word: love your neighbor as yourself” (Gal. 5:14). The Orthodox Church is able to give a person the highest opportunity for communion - eucharistic communion. The Orthodox Church is able fill to imbue human existence with true meaning.

At present, the Russian Orthodox Church, which has survived many decades of persecution and lack of freedom, is restoring its structures. Great strides have been made in shaping the system of theological education and in organizing spiritual and educational work.

Today, there is another need for church service - in the organization of free time, leisure of a person.

Spiritual education is not the exclusive prerogative of Orthodox schools and educational institutions. Therefore, speaking of Orthodox education, it is necessary to keep in mind all aspects of a young person's life. And this, in fact, is 1. and training, and 2. communication. Communication in its direct meaning and in the sense that for a young person any activity is part of his dialogue with others.

Most learning takes place in school, and communication takes place outside the school walls. But these are two sides of the educational process. It is good when the school is able to fully cover both of these aspects. But this is not the main task of the school.

To organize the communication of young people is the immediate task of the parish community.

In the educational process, learning and communication are closely linked. The realities of modern parish life speak of various possibilities in the field of Orthodox education:

1. Organization of education and communication of children in the parish.

2. Organization of only religious education within the framework of the Sunday school.

3. Bringing elements of religious education into general education schools.

4. Organization of fellowship for youth studying in church schools.

5. Organization of communication in the parish for children studying in general education schools and other educational institutions.

6. Organization of education at the parish in an Orthodox educational institution.

7. Organization of communication between children from Orthodox schools and Sunday schools with children from secular schools, as well as communication between church-going and church-going youth.

Whichever of the presented possibilities does not take place, all of them must be carried out on the basis of the conciliar parish life.

The church parish should pay special attention to the possibility of organizing the fellowship of young people. Fellowship in which young people could, first of all, gain real experience of church life, express themselves in the diaconal ministry, and find pious friends.

The sanctification of the whole life of a young man consists in having all his ways before the Lord. “Rejoice, young man, in your youth, and let your heart taste joy in the days of your youth, and walk in the ways of your heart and according to the vision of your eyes, only know that for all this God will bring you to judgment” (Eccl. 11, 9 ).

III. GOALS OF YOUTH MINISTRY

1. Churching of all aspects of a young man's life.

Process Orthodox education should cover all aspects of a young person's life. Including such important for him as free time - after hours, weekends, holidays. The young man should be able to organize his leisure time in the church community. In the church community, a teenager or a young man must find answers to the most intimate and important questions for him, gain experience of a hostel and even the basics of practical life skills.

It is very important to organize such activities in alliance with the family of a teenager or youth. According to St. Theophan the Recluse, “The spirit of faith and piety of parents should be considered the most powerful means for preserving and educating and strengthening the grace-filled life in a person.” But today it is often the children themselves who bring their parents to the Church. Undoubtedly, in this the Lord shows us the special role of the ministry of young people.

2. Actively involve young people in the diaconal service of the Russian Orthodox Church.

By nature, a young person is active, active. The church parish must demand the potential of a young person. From the time of the early Christian communities, members of the community were blessed for various ministries. “Then the twelve Apostles, having called together a multitude of disciples, said: It is not good for us, having left the Word of God, take care of the tables. So, brethren, choose from among yourselves seven well-known people, filled with the Holy Spirit and wisdom; let us place them in this service” (Acts 6; 2:3). The social ministry of youth will, on the one hand, have the most beneficial influence on their development as zealous Christians, and on the other hand, contribute to the expansion of the diaconia of our Church in modern society.

3. Promote a better understanding among young people of the Orthodox faith and the mission of the Church in the modern world. Bring the message of the Church and salvation to the youth. To promote the spread in society, among the youth, of a way of life based on the Eucharistic communion.

Not all young people or their parents have a keen interest in religious education per se. At the same time, religious education, combined with the organization of other important events for young people, can enter the mind of a young person.

Today, outside the walls of educational institutions, young people receive a huge flow of verbal and figurative information, which forms their ideas about the meaning of life, life values, about their attitude towards themselves and their neighbors. Unfortunately, in this stream we still faintly discern the voice of the Russian Orthodox Church, which really preserves the way of life commanded by the Lord as the only way to salvation. For young people, a personal appeal to their hearts is important: “Go into all the world and preach the gospel to every creature” (Mark 16:15).

4. To promote the dialogue of young people in the Orthodox Church.

Churched young people also strive for communication, discussion common problems, joint doing, to joint service to others. Young people are always open to dialogue with those who share their views and with those whom they would like to convince. The opportunity to feel the unity of Orthodox Christians is necessary in order for the love of God, revealed in the unity of the Holy One, to be revealed to the world through this. Life-Giving Trinity“Let them all be one, just as You, Father, are in Me, and I in You, so that they too may be one in Us, so that the world may believe that You sent Me” (John 17:21).

5. To assist the clergy, active laity of the Russian Orthodox Church in acquiring experience in working with youth.

An important task of youth ministry is to prepare the priest, active laity for youth work. This is a common task of Orthodox educational institutions, the Department of Religious Education and the Department of Youth Ministry. For the implementation of youth, pedagogical ministry, two conditions are necessary: sincere faith and love for a person. The founder of Russian pedagogical science, K.D. Ushinsky, argued: "In order to become a Christian teacher, one must come down to the needs of the child, look into his soul." Metropolitan Sourozhsky Anthony begins with the words: "I am absolutely sure that any person who understands them and can convey his faith to them can deal with children - not only head, mental knowledge, but the burning of one's own heart and understanding of the ways of God."

IV. OBJECTIVES OF YOUTH MINISTRY

1. Collecting, summarizing and disseminating the experience of youth ministry at the parish, deanery and diocesan levels.

Today in the Dioceses, in the parishes there is a rich experience of youth work, but often even close neighbors do not know about each other's life. We need a coordinating center that could collect, summarize and disseminate the positive experience that is in demand.

2. Organization of social service for Orthodox youth.

Support for various social initiatives of Orthodox youth, involvement of interested state and public organizations in this support. Today, the state faces many urgent tasks, in the solution of which young people could help Orthodox people- helping the poor, the sick, the destitute, orphans. The organization of these activities would be most successful in alliance with local authorities. And also with its effective coordination.

3. Organization of communication of Orthodox young people in the form of dialogue, exchange of opinions, discussions.

Conducting round tables, discussions, conferences. Discussion of important issues for Orthodox youth in the mass media. Holding meetings of young people with hierarchs, famous theologians, clergymen of the Russian Orthodox Church.

4. Creation of an information space for young Orthodox people.

The organization of a publishing house addressed to Orthodox youth, which would issue a newspaper, magazine, books addressed to this audience. It is possible to create your own server in the electronic network, to prepare radio and TV programs.

5. Entry into information space young people outside the Church.

Actively participate in fundraising activities mass media addressed to young people, whose goals and objectives do not contradict church work.

6. Organization of family leisure activities for families who are churched and wish to be churched.

Many families, thinking about their vacation or the vacation of their children, are faced with the problem of the lack of spirituality of the environment that can surround their child in a secular rest home, country camp. Care must be taken to create conditions for a full-fledged family holiday in parishes.

7. Creation of conditions for additional development of children and youth.

It is necessary to provide a child, a young man with the opportunity to attend circle classes, sports sections, clubs where Orthodox education is carried out.

8. Preparation of teachers for the implementation of activities for Orthodox education at the parish level.

Teachers who profess Orthodoxy, but who work in secular educational institutions, should be actively involved in the feasible youth service in the parish.

9. Preparation of clergy, active parishioners, students of Orthodox educational institutions for the implementation of pedagogical, educational activities.

It is necessary to create a system for preparing believers who want to participate in youth ministry to carry out such activities.

10. Coordination of youth ministry at various levels of the Russian Orthodox Church.

Coordination of such activities should be carried out at the parish, deanery, diocesan and all-church levels;

11. To promote the possibility of receiving spiritual guidance for existing youth associations that express a desire to be under the omophorion of the Russian Orthodox Church.

Assistance in creating opportunities for the spiritual nourishment of secular children's and youth organizations that build their spiritual and moral activities under the omophorion of the Russian Orthodox Church.

V. PRINCIPLES FOR ORGANIZING YOUTH MINISTRY

1. The personal nature of communication.

Communication with a young person should be based on respect for him as a free person. It is also necessary that deeply church people take an active part in the youth ministry.

2. Accounting for individual and age characteristics.

Each person has individual characteristics: age, psychological (temperament, abilities), cultural. Ignoring these features leads to the depersonalization of communication, adversely affects the educational process.

3. Not edification, but live communication.

Young people do not need verbal edification, but live, sincere attention, interest in their lives.

The peculiarity of the youth ministry is that the young person whom we want to involve in church life should be perceived by us as an active person, whom we help to open up in church work.

4. Joint participation.

It is very important that the nature of church activities, social service, to which young people are involved, should not be specifically educational in nature, but be equally close, interesting and important for all participants, including the organizers. Then, from a mere formative activity, it turns into a full-blooded church life.

5. The basis of youth work is the parish.

The main place for organizing the ministry of youth and for youth should be a church parish, a church community. Wherever this activity is built - in a children's camp, hospital, parochial school, it must be closely connected with the life of the church community. Everything that is built in such work is carried out with the blessing of the hierarchy and parish clergy.

6. In the family and through the family.

In every possible way, we must involve the young man's family in the work of youth ministry. In a churched family, the Christian ideal of serving one's neighbor will be most fully realized.

7. Ease of relationship.

St. John of Kronstadt wrote: “The human soul is simple by nature and easily assimilates everything simple, turns it into its life and essence, and pushes away all intricacies from itself, as unusual for its nature, like useless rubbish ... It doesn’t make sense to teach a lot but to teach a little, but essential for a student in his position.

Relationships that develop between participants in the youth ministry should bear the features of evangelical simplicity.

8. The principle of consistency.

In working with youth, it is very important to cover all aspects of a young person's life. When, after classes at an Orthodox school, a young man comes to the courtyard, where he spends all his free time, “yard values” can turn out to be much more attractive than what was said at school.

In addition, youth ministry cannot be conducted on a case-by-case basis, but requires the greatest responsibility and consistency.

9. The principle of integrity.

Youth ministry, which is carried out on Orthodox parish, should not be isolated. It should be a continuation of all aspects of parish life. It is a continuation of the liturgical life. Youth ministry should be part of the missionary, educational, diaconal and other activities of the Orthodox community.

VI. MAIN FORMS OF YOUTH MINISTRY IN THE RUSSIAN ORTHODOX CHURCH

1. Involvement of youth in parish life.

Youth can be included in all areas of activity of the church parish - whether it is the care of a local hospital, an orphanage, patronage of a military unit, or missionary work.

2. Creation of Orthodox youth organizations.

Russian legislation allows the creation of religious associations that can carry out missionary work. The creation of a youth Orthodox brotherhood, a youth organization in a church parish will contribute to the independent activity of young people, which is very important for this age.

3. Involvement of secular children's and youth organizations.

Today there are children's and youth organizations that base their activities on the values of Orthodoxy. Such organizations should be more widely involved in church service.

4. Schools of crafts.

Conditions should be created for the development in the spiritual Orthodox environment of the most diverse talents of children and youth: be it handicraft skills, artistic creativity, linguistic abilities, and so on. To this end, it is necessary to involve active parishioners in the so-called "circle" work with children and youth.

5. Children's youth consultations.

At the parish, Orthodox doctors, psychologists, teachers, together with the priesthood, can create consultations, helplines for children, adolescents, and parents on the most important issues for them.

6. Events in Orthodox schools, gymnasiums, lyceums, Sunday schools.

Orthodox educational institutions can be more active in inviting children and youth from secular educational institutions to participate in church holidays, meetings with the priesthood, in joint social service.

7. Editions of books, newspapers, magazines.

It is important to organize the publication of Orthodox literature addressed to the youth audience. A newspaper for Orthodox youth published in a church parish can contain not only information of a religious and educational nature, but also reflect the life of young people in the Church, conduct a dialogue on a variety of issues of youth life.

8. Round tables.

Meetings of the priesthood and the youth audience for a joint discussion of issues of interest to them.

9. Courses, seminars.

Organization of courses that would prepare youth ministry organizers from among active parishioners, teachers.

Courses aimed at preparing for certain social activities, for example: to work in a hospital, in an orphanage, in forestry, in municipal services, in restoration workshops, and more.

10. Participation in mass media.

Reaching out to youth audiences through local media. The participation of Orthodox youth in the work of newspapers, magazines, television and radio programs addressed to peers.

11. Creative contests.

Organization of Orthodox creative competitions: song and music, art, literature, local history and others.

12. Orthodox camps.

An important form of ministry to youth and for youth is the organization of camps for children, adolescents, students and youth during the holidays.

13. Orthodox clubs at the parish and at the place of residence.

Such clubs in which children can socialize, play sports, engage in religious education and missionary work are in the interests of state policy in the field of youth work and at the same time are able to attract youth to an active church life.

14. Pilgrimages, participation in restoration work.

Such activities are simple and attractive to young people.

15. Orthodox children's and youth organization.

In an Orthodox children's youth organization, such as the Federation of Orthodox Pathfinders, for example, it is possible to approach the organization of youth ministry in a comprehensive, systematic way. It is important that the accents are correctly placed in such work. Its importance lies not only in creating a unified children's church organization, but also in using a system of effective pedagogical methods to organize youth work in the parish.

16. Fellowship of Orthodox youth from Orthodox Local Churches.

The tasks of such youth ministry can be facilitated by participation in the programs of international Orthodox unions: "Syndesmos" - an international association of Orthodox youth, "Desmos" - an international association of Orthodox scouts (pathfinders).

17. Participation in the Presidential programs Youth of Russia and Children of Russia.

Orthodox youth should take an active part in the life of their country. Today local self-government forces are building youth and children's work in various areas. The participation of the church parish in such work will contribute to the solution of important problems for our society and will give use to the forces of young Orthodox people.

18. Organization of sports, tourism activities.

The church parish should not be afraid of organizing such work if it is directed not to competition, but to the formation of the character of a young person.

19. Cooperation with public services.

The church parish can organize events that are interesting and useful for the soul of a young person together with the local emergency service, the fire department, the police and the military. The churching of such services is an important task of the Church, and for young people this is an opportunity to develop their character in preparation for serving the Motherland and their neighbors.

ABOUT ENTERTAINMENT FOR ORTHODOX CHILDREN Children's entertainment is part of the child's natural development. They need carefree fun, enjoying their freedom from duties, "letting off steam." They also need a social life, not only as entertainment and recreation, but also as an experience of communication with our neighbors and with the world in which we live according to the providence of God. For Orthodox parents, the goal should be that the entertainment and social life of their children would be on the benefit of their development as Christians, as individuals who will be able to carry their faith throughout their lives in this world. As Orthodox, we cannot live completely apart from the rest of the world, and at the same time it is obvious that much of what is accepted in world, is completely unacceptable for a Christian. It is very difficult to avoid extremes, and, of course, much depends on the age of the child. It is this aspect of education that requires delicacy and time - but we should not think of the entertainment and social life of our children as something inconsistent with our aspirations, because their spiritual development is in the first place for us. On the contrary, if we want to raise free and mature individuals loving God and able to cope with a life and an environment that contributes very little to this love, it is precisely this aspiration of ours that will force us to give due attention to children's amusements and amusements. Our neglect of this aspect of their lives can lead them to either become entangled in the worldly whirlpool and go with the flow, or feel hurt and rebel. but preferred to spend time in prayer and reading spiritual books. And it happens that, looking at our children, we are upset by their comparative "secularization." However, in our day, in our conditions, it would be almost impossible for children to live if they were exactly the same as those rare cases described in the Synaxarium; (since it is certain that not all saints had very unusual childhood years). The world is changing so rapidly that it is difficult to expect from them even the same life as, say, we had thirty years ago. You can’t force them to conform to an unrealistic model so that we don’t have to answer for their rebellion, or, worse, for their mental breakdown. At the same time, there is nothing good in the fact that, although they go to Church, they judge everything other "worldly". It is necessary to surround their interests, which they share with their peers, with parental prayer, care, advice and protection. This is vital spiritually; we are obligated to seek salvation in this world as it is. If we do not want our children to participate in harmful amusements, time and effort will have to be made to provide them with non-harmful amusements. This is what St. John Chrysostom teaches. Instead of taking the child to unsightly sights, he says, take him somewhere else and give him the opportunity to have fun and relax in a different way. It is up to parents to show children (not in words, but in deeds - in life itself) how you can enjoy life, being Orthodox. It is unacceptable for children to feel somehow disadvantaged by the fact that their parents are staunch Christians; and that alone is bad enough if they hold a grudge against their parents - but they can be offended both by Christ and the Church. John Chrysostom, speaking of a Christian child, gives the following advice to his father: "Give him many gifts so that he can bear the reproach that will come upon him for his abstinence." It is obvious that the Holy Father does not advise spoiling your children. However, it would help them a lot if, instead of always saying “I didn’t do it because my mother didn’t allow it,” they could sometimes also say: “We went here and there instead.” Many children from Orthodox families can only say at school on Monday: “We just watched TV and went to church.” Let our children have something that would sometimes make them the object of natural childish envy. This is not at all based on some psychological theories about the need to encourage self-esteem and satisfaction of one's "I", no. But we are talking about weapons that we can give our children to help them keep their Christianity in this world and not be destroyed. It is up to each one to decide for himself how to apply the advice of St. John Chrysostom to his own situation. As members of the Church, we must communicate freely with one another. It is good to participate in parish clubs and children's camps from parishes. At the same time, our children's fellowship will extend beyond the circle of the church, and as they age, become more and more independent in the choice of friends; and this is not something negative, but a vital necessity. It is not to be expected that today we will raise children in a morally sterile atmosphere. We can try to direct our children to decent entertainment in good company, but we cannot completely eliminate all negative experiences, especially as children grow older, and this would not be to their advantage. children. You can discuss everything with the children and try to awaken in them their own sense of reasonableness, so that at least they learn what causes spiritual and physical harm, and learn to reduce the danger to themselves. It is necessary to spend time doing something - or with children. And - most importantly - we must pray that the Lord protect them from evil, and inspire them with love for Christ, so that they themselves carry in their hearts, as it were, an indicator showing good and evil. Only this will be a long-term protection and will remain with them when they become independent and adults. © Sister Magdalena is a nun of the Orthodox Holy Baptist Monastery, founded in England by a disciple of St. Siluan of Athos, Schema-Archimandrite Sophronius. For many years he has been hosting young pilgrims and their parents visiting the monastery, holding talks in the surrounding schools. Author of the book Thoughts on Children in the Orthodox Church Today. "Orthodox Children's Games", 2016

Children are not only the flowers of life, but also extremely receptive individuals. Education for believing parents is a paramount task, since their personality is extremely susceptible to influence until the age of 16-18 and it is better if it is a good influence. Raise children in Christian faith, in compliance with its fundamental principles, is very difficult, because today the world offers many entertainments that corrupt the soul and lead to sin.

Therefore, the most correct option would be to replace this influence with Christian education. An Orthodox summer camp for children will be a great option for proper leisure with a Christian influence. This is the place where kids can have fun and have fun, but at the same time comprehend God.

What it is

An Orthodox camp for children is a place of rest for the churched and non-believers, similar to ordinary pioneer recreation centers. Depending on the type of recreation center, believing and unbelieving teenagers can come there, alone or with their families, and have a good time, but it is important to understand the direction and not be rejected by it.

The main task of such a place of rest is to open huge world Orthodox faith and teach children relationships built on Christianity. In no case are teachers forced to participate in events or to accept Orthodoxy.

About Orthodoxy for children:

Conversations with children about the need to wear a pectoral cross

Such places of rest differ by type:

General regional - kids from any families can take part in such;
Stationary - based local churches and parochial schools;
Educational - such have a certain focus, so that teenagers develop in a certain direction (sports, study of the Word, etc.);
Family type - usually tented recreation centers, in which whole families can take part. Usually in such places a rich program.

Regardless of the type, the main task of such a vacation spot is to educate teenagers through joint activities. Those. participants do something together and learn to interact with each other through it.

In the children's Orthodox camp

How to choose the right camp

To choose the right place to stay, you should:

know who organizes it, who works in it, the main mission and task. It is very important to get acquainted with the spiritual mentors, counselors and leadership;
chat with those who have already rested there. And to interrogate both adults and children;
learn the program and the experience of counselors. Maybe stay there for a day to help the child adjust.

The difference between Orthodox recreation centers and ordinary ones

There are two main differences: external and internal.

morning and evening prayers;
participating in temple services and ordinances;
the study of the Law of God;
spiritual guidance of priests.

But much more important is the inner content, teaching children relationships that are based on the Christian worldview. A kid on such a vacation finds himself in a society dominated by love and trust. He is respected there and all attempts of humiliation between children are stopped.

In addition, there is an education in moral standards.

Important! Profanity and licentiousness are prohibited and suppressed. Teenagers learn to relax in an atmosphere of morality and morality. It is extremely important to cultivate the right spirit in young men, to teach them to rely on the Lord and to combine spiritual life with leisure and entertainment, to teach them to function in society.

In the children's Orthodox camp

Overview of popular holiday destinations

Orthodox summer camp for children is a great opportunity to provide your children with the right rest. A variety of Orthodox recreation centers are located throughout Russia, so choosing the right option is not difficult.

To choose the right place, you should consider in detail all the possible options, unless, of course, the issue of location is not the main one.

About Orthodox education:

"Symbol"

The tent recreation center is located in the Orel region and exists from an autonomous organization of the same name. Her main mission is the transformation of a teenager spiritually, mentally and physically. Children from 10 years old can come here. First of all, the organization invites low-income families and large families to participate.

On the territory you can find a dining room, a first-aid post and a temple. Throughout the shift, participants can talk with the priest present about topics that concern them.

In a programme:

participation in team games;
orientation training on the ground;
forest survival course;
familiarization with the nature of the region;
survival in extreme conditions.

During the summer, the organization conducts 2 shifts of 40 people each: July 10-23 and from July 24 to August 6. Due to the small number of participants, instructors and educators can provide an individual approach to everyone without leaving them unattended.

Advice! Such a rest will help the baby to strengthen physically, learn to survive in open nature, communicate with peers and self-actualize.

"Konevets"

In cottage-type houses it is located on the island of Konovets in the Leningrad region, on the territory of the Konevsky Skete.

Children are accommodated in comfortable houses and participate in divine services: morning and evening prayers, services in the local church, communion.

In a programme:

sports games: football, volleyball, beach games;
hiking in the forest;
orienteering course in the forest;
boat trips on Ladoga;
bathing;
active quests and games on the territory;
helicopter flights.

For reference! A priest is constantly present on the territory, who conducts conversations with children, as well as specialized teachers.

"ABC of Orthodoxy"

The recreation center, blessed and supported by the Bishop of Kostroma and Galich Ferapont, is located in the Kostroma region, in an ecologically clean area - the outskirts of the city of Nerekhta. Much attention here is given to acquaintance with church sites and various arts.

Participants expect:

visiting monasteries and cathedrals in the region;
sightseeing and excursions to merchant mansions of the 19th century in Yaroslavl, Kostroma and Nerekhta;
archery sports, sword fighting;
hiking;
making gingerbread;
paintings of clay toys;
participation in church services;
educational conversations with priests.

For reference! A comprehensive balanced vacation awaits here, which includes cultural, spiritual, physical development and the development of various handicrafts.

"Gorniy Posad"

Metropolitan of Ekaterinodar and Kuban Isidor blessed the creation and development of an Orthodox-oriented recreation center in the Krasnodar Territory in the village of Neftyanaya, on the basis of the Holy Intercession Church in the city of Apsheronsk. Spiritual mentor - Archpriest Viktor Bandurko.

The cultural program includes:

prayers in the morning and evening;
participation in services at the temple;
visiting Kuban temples and monasteries, as well as holy springs;
participation in impromptu crusades;
watching films;
communication with spiritual mentors;
mountain walks and hikes;
sports competitions at a military training ground;
the opportunity to join a circle of interests: fine arts, clay modeling, embroidery, beadwork, acrobatics, music, singing, Bible study.

Everyone has the opportunity to develop in the most interesting direction:

military-patriotic;

eco-tourism;
creative and aesthetic;
develop in the knowledge of God's word.

The warm climate of the Kuban promotes healing.

Orthodox-oriented military-patriotic camp “Ratnaya Zastava”

Created in 2003, it is included in the list of one of the specialized camps. Awarded with government and competitive awards, noted in many authoritative Orthodox media.

The camp program includes a comprehensive Orthodox and patriotic education of children:

Teaching the Basics of Orthodox Culture;
Shooting training different types weapons;
Reconstructions of historical battles;
Classical and folk dances, song contests;
Rafting on the river and much more.

"Star of Bethlehem"

On the basis of the Patriarchal Development Center in the Moscow Region (the territory of the health-improving center "Almaz" in the Ruzsky district), the "Star of Bethlehem" operates, a recreation center that accepts teenagers 7-15 years old in 2 spring shifts and 5 summer shifts: in late March - early April, and in throughout the summer with breaks between shifts of 7 days.

The main feature is role-playing games (based on the works of Tove Jansson, Clive Lewis and Tolkien), which have become scenarios for compiling a recreation program. Each shift is carried out in accordance with a specific program and consists of various competitions and tasks. Teenagers aged thirteen to fifteen must complete the game version of the course before enrolling.

Important! Units are formed quantitatively up to 16 people so that the leaders can provide everyone with due attention. 2 leaders are attached to each detachment.

Spiritual development consists in regular prayers by the whole detachment (before breakfast and before lights out). There is a priest on the territory and the participants have the opportunity to communicate with him and ask questions at any time. Also, everyone can, if desired, perform the mystery of confession and communion at the end of the rest.

All this is carried out at will and without violence against the person.

Patriarchal Compound

In the village of Zdekhovo, Moscow Region, a camp is also held by the Church of the Life-Giving Trinity and the local Orthodox school. Schoolchildren and members of local churches are invited to the camp.

The orientation of this camp is more educational, so the main part of the recreation program are courses in the study of the Bible, the Law of God and other cognitive activities.

On the basis of the school, you can take part in prayer rule and educational activities, watch feature films and documentaries, talk with spiritual mentors, take walks to the sights.

Watch a video about the Orthodox children's camp

14.10.2020

Psychology of betrayal

The most interesting: