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Leisure time for Orthodox children. What kind of leisure time is acceptable for an Orthodox child?

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This site will be of particular interest to young Orthodox Christians in Kyiv and their parents. Young people with an active lifestyle gather around the portal, wanting to find like-minded people active recreation and volunteer assistance. They not only come to youth meetings and picnics, tea parties and apologetic conversations, but also organize general trips to orphanages and hospitals, help children with cancer and the elderly, and gladly accept new volunteers into their ranks.

http://www.molodost.in.ua/

The Women's Orthodox Forum contains many ideas for needlewomen: how to decorate a house for Christmas, prepare for Easter, organize a handicraft club in Sunday school, embroider icons, weave rosaries and even sew church utensils, as well as many suggestions for macrame, decoupage, wool felting, products made from clay and salt dough, etc. You will be surprised by the variety of options and wonderful communication and, in addition, the opportunity to please your household, parishioners and priests in the temple.

http://prihozhanka.ru/viewforum.php?f=12

We bring to your attention a special resource of the Orthodox community “ABC of Faith”. This very important site took care of the leisure of several tens of thousands of people. In what sense? Offering Christian fellowship. The Orthodox dating service is an opportunity to communicate with Orthodox Christians, participate in surveys, be inspired by the examples of others, find like-minded people, friends, and if you're lucky (as some participants did), then a reliable soul mate.

http://azbyka.ru/znakomstva/articles/browse/catego...

A good film can strengthen a person’s faith more than sincere conversations and moral lectures. The Orthodox Cinema website offers a unique selection of Christian films - both feature films and documentaries. And if the question arises, which film is better to use for the purpose of productive leisure time, take a look at the “Golden Collection”. Then you definitely can't go wrong. And for a pleasant and useful time with children, use the “Cartoons” section.

http://pravfilms.ru/load/

Cooking is one of the popular leisure activities. But for some reason many are confident that Orthodox fast It’s unlikely that you’ll be able to set something tasty on the table. On this site you will find a lot healthy recipes and tips that will assure you of the opposite, will help you prepare simple and delicious dishes, please your husband and children, show hospitality. The main thing is not to forget to add at least a little prayer and love to the recipes you read.

http://wco.ru/biblio/books/kuhnya/Main.htm

For many of us, reading good books is the best leisure time. The publishing house "Lepta" has made its contribution to the organization of Orthodox leisure and offers a wide range of Christian publications - from series on psychology, interpersonal relationships and parenting, fiction to the works of theologians and Christian ascetics. Each reader will find books to suit his taste or choose gifts for friends and acquaintances, and will find answers to serious questions of spiritual life.

http://www.lepta-kniga.ru/

Gallery-sacristy “Miraculous Icons of Athos” - amazing place, a piece of Athos in the center of Kyiv, where you can either retire for personal prayer or come to a prayer service. The gallery also hosts spiritual song concerts, educational lectures and seminars. To plan your leisure time usefully, do not forget to look at the website of the gallery-sacristy and familiarize yourself with the schedule and select the training, conversation, lecture, master class that interests you... or just a solitary prayer.

http://gallery-afon.org/sobytia

The literary portal “Tradition” has taken care of leisure time Orthodox Christian. The site offers a wide selection of church books for readers with varying degrees of preparedness: from children's fiction to interpretation of the Holy Scriptures and patristic heritage. Here you will find books in both text and audio versions. Also, a real find will be information about evangelical circles in different cities. Where in your city do they study Scripture?

http://staroe.predanie.ru/lib/

Submitting your good work to the knowledge base is easy. 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"

Coursework

in the discipline: “Social pedagogy”

on the topic: “Organization of leisure time by an Orthodox social educator”

Completed by 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 organizing Orthodox leisure time for students at school 10

2.1 Subject and content of social and pedagogical activities 10

2.2 Activities of the Social Pedagogue in 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. (Using the example of Lyceum No. 4 of Engels, Saratov region, group No. 1120 23

Conclusion 26

References 27

Introduction

The Orthodox faith in its chronology has a centuries-old history. Over these centuries, peoples have changed on Earth, new cities and countries have appeared, wars have begun and ended. The Orthodox faith has been reaching out to us as a thread from past times to the present day. Believers have gone through a lot for their beliefs: at different times, the followers of Christ were persecuted, martyred, millions of churches were simply wiped off the face of the earth by those for whose salvation the Lord sent his only son to suffer. But the past is the past. It is not human nature 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 a place for the Russian Orthodox Church. And far from the last place. Every day in Russia, millions of churches begin their morning Liturgy, which is attended by believers of different social classes and ages. It became popular to restore churches, build chapels, and donate funds for the reconstruction of barbarically destroyed churches. Once again, as was customary in Rus', the newlyweds illuminate their union with the Sacrament of 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 religious Patriarch - Kirill. He, 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 children’s faith in God. Church ministers and direct teachers involved in Christian leisure for 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 Orthodox faith, strengthening in children, brings fertile shoots.

Chapter 1. Social and pedagogical work in Christian denominations

Christian denominations carry out social and pedagogical activities as an integral part of their overall central mission of preaching and affirming 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 social and pedagogical activity are everyone who comes under the influence of the church. Special attention is given to church parishioners and socially vulnerable segments of the population. The Christian community acts on the object of social and pedagogical activity both directly and indirectly. The main goal of Christian pedagogy is to educate the individual in the “image and likeness of God.” The main component of this process is Christian social education.

In the process of considering early Christian, medieval and reformation models of social pedagogy in Christianity, the following trends emerged: Christianity has always acted in opposition to the existing social system. 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 teaching of Christ, together with the power of God, can change a person’s life and connect him to another social order and worldview, even within the framework of a larger society. During this period, a person is socialized in a Christian community (parish, church, monastery). Churches also care about those who find themselves in difficult life situations and strive 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, social and 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.

First, let's look at the intra-church (catechetical) forms of Christian social pedagogy. Catechetical work is primarily aimed at those already in the church, and a wide variety of methods are used.

For example, a conversation with a confessor and the sacrament of confession, in addition to its direct sacramental functions, allows the priest to conduct an analysis family situation, influence her, give advice and consult. The family remains the main institution of education 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 young people for marriage and the sacrament of 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 we hope that this will change in the near future. After all, godparents can visit the home where children grow up, observe the situation at home, and help parents and children in difficult situations, both financially 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 preparation of the godparents it can serve as an important factor in the social and pedagogical activities of the church.

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

In the course of missionary activities, the church also comes into contact with persons with delinquent behavior through the organization of worship services and meetings in places of pre-trial detention and imprisonment. Very often in these places there is no possibility for the creation of 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 - there are often cases when Christians go to those to whom no one else goes, thereby contributing to the development of their mental and social status.

1.2 Protestantism

Some traditional forms of Protestantism have a fairly long history in Russia, but the surge in Protestant activity in Russia coincides with the beginning of democratic reforms.

Protestantism is mostly congregational (the main structural unit of the church is the parish, or congregation). Therefore, all social and pedagogical activities at the micro and micro level are carried out precisely through parishes or even through house churches.

In the majority Protestant churches There is no term “parishioner”, but there is the concept of a church member. A church member usually joins the community through a specific ceremony or baptism. A church member is expected to attend all services and actively participate in the life of the church. In the process of such joining the community, primary Christian socialization occurs. In the traditional Protestant community, from 80 to 100% of those present at the 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 develop special relationships with students, and some churches assign separate children's and youth pastors to provide spiritual care to their respective age groups. Sunday school classes are the main place of Christian socialization; here they traditionally try to combine cognitive and spiritual-moral approaches to education. Each Sunday school class becomes a kind of micro-community where holidays are celebrated together.

Some Sunday school classes practice what is called “public confession.” 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 and indicates the seriousness of intentions to re-educate its members. This method is also used by non-church groups for social and psychological rehabilitation and re-education of persons with disabilities. deviant behavior(Alcoholics Anonymous, Narcotics Anonymous), which had its origins in such Sunday school classes.

Another form of work of Protestant communities is the organization house church, or "cell groups". In churches that adhere to the “cell model,” each member of the community, in addition to general worship, attends such meetings home group. Just like 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 household groups usually live in the same area and can visit each other's homes when necessary.

The structure of Protestant churches allows for the establishment of interpersonal connections that differ high level trust, which contributes to the community's control over the life of each of its members and makes it possible to provide timely assistance. In such conditions, the need for socialization is easily met, opportunities for monitoring the dynamics of Christian upbringing appear, and conditions for preventive activities are created.

Protestant communities help orphanages and prisons, organizing 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 activities. Such communities organize consultations with doctors, psychologists and other specialists, take care of the general socio-cultural level of vulnerable segments of the population, thereby being positive factor their resocialization.

Chapter 2. Social and pedagogical work on organizing Orthodox leisure time for students at school

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

2.1 Subject and content of social and pedagogical activities

The emergence of social pedagogy as a branch of scientific knowledge dates back to the second half of the 19th century. The sociocultural changes that occurred at that time in most countries also affected the system of public education. Industrialization contributed to large-scale movements of the traditionally rural population to cities, where they often found themselves unadapted to life in new conditions. In Western countries, industrialization also gave rise to processes of mass migration to more developed countries, where the need arose for the cultivation of certain values, proclaimed or implied as national. Urbanization processes have contributed to the violation of many value principles. The mass secularization of consciousness, often associated with the above reasons, as well as due to the surge in the authority of natural science, also gave rise to the problem of social education in an 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 the traditional education system could not solve. Firstly, the task of educating not only children, but also youth, as well as older age groups, becomes urgent. Secondly, there is an awareness of 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.

From the very origins of social pedagogical theory at the turn of the 19th and 20th centuries, a discussion began about the subject of social pedagogy. A number of the founders of social pedagogy, for example, Hermann Nohl, Gertrud Beumer, considered the subject of her research to be social assistance to disadvantaged children and the prevention of juvenile delinquency. P. Natorp defined the subject of social pedagogy fundamentally differently. He believed that social pedagogy explores the problem of integrating the educational forces of society in order to improve 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 begins to analyze the processes occurring in society and influencing the education of its citizens, then it (social pedagogy) will find the causes and be able to offer effective methods for the prevention of antisocial behavior. In this case, the social teacher works towards the “improvement” of the social climate, and does not correct the distortions that have already occurred 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 presupposes the activity of a social teacher as an “ambulance nurse” - he provides assistance to a child or adult who is suffering from social illnesses or an adult - a juvenile offender, an orphaned child, a person who has become a victim of any violence or misfortune, or has been released from prison. , an immigrant learning a new way of life in a new country, etc. And in this case, social and pedagogical skills should be aimed at quickly restoring the ability of a needy person to live in this society.

Two approaches to defining social and pedagogical problems remain relevant today. Thus, 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 social and pedagogical activity, they pay more attention to the work of a social teacher with children who have developmental problems, deviations (violation of social and moral norms) and delinquent children (violation of established legal norms) behavior in children. At the same time, A.V. Mudrik (Mudrik A.V. “Introduction to Social Pedagogy”, M., 1997), justifying the methods of social education, considers social 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 student plays the most important role in education, A.V. Mudrik sets before the social educator the task of mastering the pedagogical potential environment. To do this, the process of socialization is studied as the main problem of social pedagogy. All the factors in the formation of the student’s personality, his family and microsociety, the neighborhood environment, peer society, educational institutions - state and public, religious, the country in which he lives, his ethnicity, all these factors influence the process of education. And, undoubtedly, a social teacher must 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 set 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 purpose. In Orthodoxy, education is based on an anthropological approach, which can be called “open”. A person’s openness to change determines the possibility and even the necessity of external educational influence on a person, taking into account his freedom. The peculiarity of Orthodox education is that the assessment of the “external” person is determined through the degree of enlightenment of the “inner” person. This is the essence of the Orthodox understanding of social and pedagogical activity. Helping a person to turn to the spiritual wealth of Orthodoxy, facilitating his introduction into the liturgical life of the Church, undoubtedly comes first in the pedagogical process. This is the ultimate 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 socialization conditions. Equally relevant is pedagogical work with the human environment, what in social pedagogy is called “pedagogization of the student’s space.”

The creation of an educational environment under the grace-filled care of the church seems to be the only possible goal of the activity of an Orthodox social educator. Both apparently disadvantaged and prosperous pupils, families or other groups of people need pedagogical influence.

2.2 Activities of the parish social educator

In some Christian denominations, a teacher who helps a clergyman in a parish is called a “parish teacher.” Thus, in German religious pedagogical literature in the last 20 years, the concept of parish pedagogy (Gemeindepadagogik) has firmly taken root. This concept is discussed in the dissertation of A.O. Sergeeva “Social and pedagogical activities of modern Christian parishes (on the material of Russia and Germany)”, M., 1997. The author of the concept of parish pedagogy, Enno Rosenboom, argues that the subject of church pedagogical activity is the parish. He points out that the entire process of life of the parish should be considered as educational process. Christian education itself does not initially take place in the sphere of education, but in live communication, which explains life and everything that happens in it from the standpoint of faith and allows one to develop one’s own view of the world. Such Christian education must be understood as a vital dimension in the community of people, and life together can now be understood through the concept of education. Only secondarily can we talk about purposeful educational activities, implemented by certain institutions, certain pedagogical methods, educational means, etc. Identified A.O. Sergeev differences in parish social- pedagogical work in Orthodoxy and Lutheranism they say that the content of the activities of Orthodox parishes, focusing on introducing a person into the experience of the church, into the experience of spiritual life, is aimed at developing the skills of church life. The main goal of most forms of parish activity in Orthodoxy is to prepare a person to participate in the divine service or to organize the divine service 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 about developing a person’s social competence and helping to discover one’s own identity. Church forms help achieve these goals.

The understanding of the role of the parish in the organization of social and pedagogical activities is also different. According to German Lutherans, the parish should become simultaneously a subject, an object (creation of a community) and a place (shared life) of the educational activities of the church. The Russian Orthodox Church rarely talks about uniting all spheres of a parish’s life in the education of believers. The organized areas of educational activity are, as it were, auxiliary for solving the central task of the life of the parish - introduction to the experience of the life of the church.

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

The social and pedagogical activities of parishes concern those forms of organizing activities in the parish in which the educational goal is clearly expressed. These in the Russian Orthodox Church are missionary and educational, catechetical, cultural and educational (church education and leisure) activities, parish charity (parish diaconia), and complex activities. These should also include church events used, including 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, in the church tradition are considered important educational means.

Creating a nurturing environment is the essence of social and pedagogical work in the parish. A socio-pedagogical analysis of modern parish life allows us to draw conclusions that this activity manifests itself in a very diverse manner. This could be the formation on the basis of the parish of a spiritual and cultural environment that could contribute to the revival and transformation of the soul of the believer. In other situations, the arrival becomes the basis for continuous religious education, organizing social activities, revealing the creative abilities of Christians. The proclaimed principle of continuity provides for the creation at the parish level of a complex of educational institutions, united by a common concept, with unified management, unified programs, and a team of like-minded employees. The problem of organizing parish life in this case is understood as restoring the significance of the parish as the spiritual center of a Christian’s life.

Undoubtedly, the parish is the primary and fundamental “social” structure of the Church. It is parish conditions that largely determine the effectiveness of their educational impact not only on parishioners, but also on the entire social environment that develops around the parish. The process of interrelation and mutual influence of society and man is broadly 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 sphere of social and pedagogical work in the conditions of this parish and, of course, will significantly help the parish rector in carrying out his main - counseling work. This is the main task of the work of a social teacher in a parish - to help the rector in organizing the entire complex of educational influences of the parish.

The process of human socialization is described using many factors (necessary conditions for this process to occur). These are microfactors - family, religious community, peer society, neighbors and all those social groups in which a person lives directly and which influence him. The functions of a social educator in a parish include mandatory familiarization with all the characteristics of the immediate environment of parishioners - their families, living conditions and much more. Taking into account the characteristics of a person’s immediate environment, a social teacher will competently build a strategy for organizing, for example, multi-age groups in a Sunday school or recognize the need to create small family groups for parents with children under school age.

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

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

Of course, everything that relates 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 help - is also the object of the work of the parish teacher. In this case, he acts as a doctor who determines the treatment strategy for the patient. Likewise, a social teacher determines the direction and methods of work with wards, while the practical activity itself can be carried out not only by himself, but also social worker, and parishioners who have the desire and blessing to serve in the social sphere.

It is almost impossible to describe in one article the entire range of possible social and pedagogical work in a parish. This is also difficult to do because real reality always turns out to be richer than its descriptions. Likewise, 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. for many years. Moshkova, working with 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 consultation operating at the parish helps not only parishioners of the Life-Giving Spring to understand the solution to many family and social problems.

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

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

2.3 Types of Orthodox leisure

2.3.1 Pilgrimage

Pilgrimage (from Latin Palma - “palm tree”):

A pilgrimage is a journey to the Holy Land and other geographical locations of sacred significance to the Christian faith for the purpose of worship and prayer;

Simply put, it is the going of believers to holy places to worship.

The custom of pilgrimage is based on the desire of believers to worship 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 making a journey to holy places is called a pilgrim.

Other religions have similar customs:

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

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

for Lamaists - a visit to Lhasa (Tibet);

for Hindus - a visit to Ilahabad and Varanasi (Benares, India);

for Buddhists and Shintoists - a visit to Nara (Japan).

Currently, the pilgrimage of believers to “holy places” is beginning to revive in Russia. Active monasteries and churches play a big role in this by organizing such events. Pilgrimage services have emerged, specializing in organizing pilgrimage trips around the world. Some travel companies were also actively involved in this process. IN educational institutions pilgrimage trips are carried out by classes led by a social teacher.

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

2.3.2 Sunday school

Sunday school is a class for children of believing parents (Christians), where children are taught the basics of the Christian faith and biblical stories in an accessible, most often playful way. 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 during free time from compulsory (most often farming) work.

The main place in systematic work Sunday school is dedicated to working directly with children. The main goals of organizing a Sunday school include raising children in Christian traditions.

According to the goals pursued in 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 primarily educational in nature, are intended for open access to knowledge.

Typically, Sunday school classes are held directly in the church or in a special building built to hold various classes.

2.3.3 Charity

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

Charitable activities in Russia are regulated Federal law No. 135 of August 11, 1995 “On charitable activities and charitable organizations.” In addition to the above 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 commonplace and also varied: people made voluntary donations for the construction of hospitals and schools, helped those who were left on the street, looked after veterans... Now this tradition is returning, and today charity is again has become an honorable and respected activity: not only wealthy people, but also completely poor people who are not indifferent to the grief of others, rush to make a donation.

Now, fortunately, charity in Russia is gaining weight again. Children from school are taught to help those who find themselves in difficult situations. Possible forms of child assistance include:

Help around the house for lonely old people

Concerts in orphanages and nursing homes

Collection of toys (clothes) for low-income people, etc.

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

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

Purpose of the work: To raise the moral level in the group, to introduce children to the Orthodox faith.

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

Methodology: Involve children in Orthodox events, thereby strengthening their faith in God and increasing the moral aspect of education.

Chapter 2 of this course work examined the types of Orthodox leisure:

Pilgrimage trips

Charity events

Attending Sunday school.

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 TEMPLE of Engels

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

A little history of this holy place. According to the legend of local residents, monks lived on Semiklyuchye. Presumably, during the invasion of foreigners into Rus', seven monks were killed. After this event, by God's grace, springs began to flow at this place, hence the name - SEVEN SPRINGS. A chapel was erected. Mother of God, wanting to glorify this place, she showed her miraculous icon “Tikhvinskaya” on it. This happened on the ninth week of Easter. Local residents carried the icon three times to the temple, to the village of Russkaya Norka, and three times, miraculously, the icon ended up at the springs. Looking at the clear indication of the Queen of Heaven about the Godliness and Grace of this place, a temple was erected here and Divine services were performed. During the time of persecution of Orthodoxy in Russia, the authorities tried in every possible way to prevent believers from visiting “Semnklyuchya”: they poured gasoline into the water, drove away believers, wanted to build a sanatorium, sell this place into private ownership, but through the intercession of the Queen of Heaven and the efforts of believers, access to this place open to every believer and non-believer. Every year, on the ninth Friday, a water prayer service is served at the “Seven Springs”. There is evidence of miraculous healings of various diseases and ailments of those who bathed with faith in the Source. The water collected here does not spoil for a long time.

The children stayed here all day: they fetched water from the spring, listened to the reading of the Akathist at the Seven Crosses, ate at the Meal, and helped clean up the area. 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. Gvardeiskaya 7 - a.

The collection of Toys was carried out in one of the city stores. Students printed out announcements about the upcoming action asking everyone who was concerned to respond. For 10 days, residents of the surrounding areas brought unnecessary toys, dolls, and games to the store. Afterwards, the car took the collected items to Orphanage No. 2 in Saratov.

3. Theological Sunday school of the HOLY TRINITY TEMPLE OF ENGELS

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

Children aged from 3 months to 16 years study at the school. Later they move on to groups of youth and adults. Classes are held for kids and their parents. Students are divided into groups according to age: the most junior group- these are 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. The older group consists of teenagers aged 13-16 years.

Classes at school are divided into:

basic

optional.

During the main lessons, Engels' children study the Law of God, the foundations of Orthodox culture, and take classes in creativity, singing and artistic reading. In elective classes, children can study the Church Slavonic language, church singing, icon painting, gold embroidery, and also learn to knit and sew. Students of the 11th group were able to join this entertaining process, visited the main and extracurricular activities, started reading in the temple library.

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

As a result, the team of group No. 11 became more united. The children decided to continue attending Sunday school and are planning to do another charity event together. The group includes teenagers who are going through a difficult period of growing up and developing their personality. Many teenagers receive instructions from ministers Orthodox Church helped resolve conflicts with parents, peers, and teachers. Children's grades have improved in many subjects. The general atmosphere in the group, according to the teachers, has become more favorable, conducive to a fruitful learning process.

Conclusion

The activities of a social teacher when interacting with various communities of Christian denominations should be based on the following principles:

Respect for individual freedom of religion;

Respect for the rights and interests of the child;

A thorough study of the process and dynamics of Christian re-education in each specific case.

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

Often the joint work of the church and the social educator produces greater results than individual work. Church communication also brings a positive effect in the process of rehabilitation of persons with delinquent and deviant behavior. Fruitful cooperation between the church and the social educator can be built on these foundations.

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Leisure time for Orthodox children. What kind of leisure time is acceptable for an Orthodox child?

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