Russian cultural tradition and education.

Culture is the basis of human life. In culture, he lives, develops, improving, creates. The values \u200b\u200bof the creative path of a person can stay in culture for other people even after his life. Everyone has its own national culture . The most valuable one is included in the treasury world Culture. It is people who are the keepers of their culture. They transmit it to their children, that is, the next generations. To know, love, appreciate and understand your culture - it means to be worthy of your ancestors, understand your story in the past, present and future. This means to be educated.

Peace of our family russian culture - huge and unique. The fundamental part of it is orthodox culture. Without knowledge, it is impossible to understand Russian literature, Russian paintings and architecture, Russian music, historical events of Russia.

Contemporary content russian education and the system of state, municipal and non-state education must be identical cultural tradition Russia and be the mechanism of creation and continuation of this tradition. The child, regardless of its national or confessional affiliation, the ideological orientation has the right to be involved in the cultural and social space of his homeland - Russia, as well as to the culture of its edge. Multinationality and multi-confessionality affected Russian culture, and this is the same undisputed fact as the fact that Russia is traditionally an Orthodox country.

It is indisputable that the Orthodox culture has had a decisive impact on the formation and nature of the whole Russian culture, the Russian national-cultural identity, the specifics of the culture of Russia in the world cultural and historical space during the period of the entire thousand years of its existence. Having adopted baptism, Russia destroyed the pagan caps, radically changed family traditions. Orthodoxy has become for our ancestors soul, family, community, home.

There was a new architecture, as directed to heavenly, the face-painted patterns that struck the Slavs with their amazing eyes. Especially Russian was close to the image of the Mother of God, who was considered the patronage of Russia; Her eyes are full of love, tenderness to her baby and pain, she knows his purpose, but not a minute not doubting the Divine Will, humbly goes to the world. So the Russian woman knew the purpose of his sons, which often gave life for their fatherland.

Orthodox culture is a rich church-Slavic language. This is the only language in the world, on which only shovel books are written to this day. Every word it is the sum of meaning. The thought, expressed with his prog, but very tank in content. This language did not allow verbality. Together with the Cyrillic ABC, a diploma has come, which contributed church schools.

The spiritual choir singing is distinguished by an extraordinary sound, the sound motion of which is strict, covered (singing "in the dome"). Initially, only men and boys participated in performance (36).

The traditions of Orthodox culture, being deeply rooted in the history of the Russian people, help the younger generation to find the spiritual and moral ideal, which for many centuries was the main criterion of moral and ethical behavioral norms on our land, and which can now become a starting point in the education of young people .

The study of the foundations of Orthodox culture is an expansion primarily in general historical and public education, as well as philological and art historical education in terms of knowledge about the traditional religion of its land as a sphere of social life. The study of the foundations of the Orthodox culture cannot replace other educational areas. On the other hand, historical, social scientific, philological, art historical and others educational aspects Knowledge can not replace orthodox cultural education.

The concept of culture, unfortunately, is often perceived as lativity and volume of knowledge. If a person read Shakespeare and Dante, has the concept of painting, can at least read on foreign languages, then it is considered cultural. That is, the culture is identified with education. In fact, the culture comes from the word "cult", and culturality depends on how the commandments you are executing. Apostle Paul said: "If I tell the languages \u200b\u200bby human and angelic, and I do not have love, then I am copper ringing, or kimval sounding. If I have a gift of prophecy and know all the secrets, and I have any knowledge and all faith, so I can and the mountains rearrange, and I have no love, - then I am nothing

(1 Cor. 13, 1. 2).

In Orthodoxy and once in all Russia, under the word "culture", it was always understood that the love of neighbor was always understood. If an illiterate peasant, as a good Samaritan, helped and gave the shelter not a person who was not familiar - it was cultural man. In the Russian village, it was customary to greet with each counter, and it was culturally. Culture is a fear of insulting a careless word or a act of surrounding people. Culture is primarily respect for the neighbor.

And if you think, regret the person, even if you are unpleasant, you will show Christian love for your neighbor. And your sympathy does not have to be expressed by some external actions or words. If you at least mentally wish him corrections, then show Christian, Orthodox care for him.

Because the Orthodox culture in the school teaches a cultureologist for which Orthodoxy is one of many religions, he seeks his listeners to know the subject, as history, physics, biology, etc. The religious education aims to bring children to God's love.

The Orthodox culture is afraid not only supporters of other religious denominations, but also former communists and atheists. After all, seventy years of struggle with religion cannot pass without a trace. And these relics of galable time will still have long to affect where we do not expect it. Many such people, even declaring themselves believers, do not show their faith.

Sometimes the behavior of some parents sometimes surprises. They are willing to send their children to Orthodox school, but at the same time they themselves remain indifferent to faith, and even attend some Protestant sect or enjoy the occult.

I have to sometimes talk in military units with soldiers. Unfortunately, strange attitude The faith can be observed from the commanders. Officers sometimes declare that they themselves are unbelievers, but such conversations for soldiers are useful: they improve discipline, reduce their grandfather, etc. But the soldiers are not children and not naive emergences. In the end, they will begin to perceive such conversations, as once all the annoying politzany. The Russian philosopher of the nineteenth century Yuri Samarin said: "Vera is essentially its incomplete, and in transactions with it can not be included. It is impossible to recognize it conditionally, to the extent that we need it for our goals, at least legal. Faith raises patience, Self-sacrifice and curbs personal passions - it is so; but it is impossible to resort to it only when passions are played out, and only for someone to cut or admonish a larger on that light. Vera is not a stick, and in the hands of one who holds She, like a stick to protect himself and scare others, she is divided into chips. The faith serves only who sincerely believes; and whoever believes, he respects faith; and who respects it, he can not look at it as a means. Requirement From the faith of any police service there is nothing more than a kind of preaching of the disbelief, may be the most dangerous of all by its conventionality. " According to Yu. Samarin, such a stateless sermon of faith led to the spread of everyday lifelessness in Russia, when faith began to be used in practical, purely material purposes.

Is it possible to awaken in former atheists at least interest in faith, to Orthodoxy? Fortunately, most of them are not fanatics. They do not believe only because they are so raised and not accustomed to contact God. Therefore, it is worth turning to the basics, to the sources of religion themselves at all. Why do people believe in God? In times of scientific atheism, we were told that a person came up with the gods, because he was afraid of the natural forces of nature and its dependence on these forces. Explanation is a primitive, degrading person and besides illogical. After all, a person did not just come up with God or gods, but served them, brought victims, prayed, made various rites. And it did it for many thousands of years. If these actions of a person, his ministry to God were unrequited and would not give results, hardly these ministry would continue for so long. So, there was a response of God, who felt a man, that is, there was a connection of a person with God. The man knew that God would answer his requests, on his prayers and ministry. But retreating from God, breaking his laws, accumulating his sins, a man, after centuries, gradually lost this feeling, and the faith weaker weaker, and the ministry was becoming less sincere. And Christ says: "The Son of Man, having come, will find faith on Earth" (Lux 18, 8).

The holy fathers of the church called this feeling spiritual, divine feeling of the presence of God. I will give the words of an outstanding surgeon, Professor V.F. War-Yasenetsky, St. Luke, Archbishop of Crimean and Simferopolsky. To whom, as not a professor of medicine, know the human body, to know his biology, physiology, psychology, he says: "I believe that the undoubted facts of mental order ... oblige us not only to allow the opportunity to exacerbate our five feelings, but also to add heart to them as Special sense body. " That is, the body of perception of spiritual feeling is the heart. This is stated in the patristic creations of the Church, and in the Holy Books not only christian religion. How important and clear words of Christ are important: "Blessed with a pure heart, for they are a bit of God" (MF. 5, 8).

This feeling is in varying degrees in each person, but especially purely and strongly in children. Therefore, Christ says: "True telling you if you do not contact and you will not be like children, you will not enter the kingdom of heaven" (Matt. 18, 3). It is very important from the first days of the child's life to maintain and strengthen this feeling at first a personal example of parents, and then learning at school.

The spiritual, divine feeling associated a person as part of nature, with all the creations of it. No wonder Christian devotees tamed wild animals, they could have foreseen events, since they knew the divine law to which this world exists.

By the way, it should be said that the problem of the influence of a religious feeling, prayers and rites on human health has not been studied at all. I think that in this respect we are very behind the Western world, and this is used by means of Western propaganda most often in their not noble goals.

The difficulty of teaching the Orthodox culture and the restoration of traditions is also that they constantly have to face the concepts and stereotypes embedded in our society for 70 years of worry. In those days, the sample of behavior and the formation of public opinion was the media: television, radio, cinema, theaters, etc. Therefore, now our people turn out to be unprotected from the propaganda of vulgarity, cruelty and debauchery that prevail in our media.

Many generations soviet people brought up on the fairy tales of GK Andersen. But for our children, Andersen's fairy tales were given significant bills. Everything that children could have the idea of \u200b\u200bGod, from texts, was excluded. For example, in a fairy tale about snow Queen Gerd's sister fell into her castle and saved Brother Kaya using the prayer "Our Father". And when they first returned home, they caught a grandmother for reading the Gospel. Andersen even had a place from the Gospel: "If you don't have any children, you will not enter the kingdom of heaven." All similar episodes from our children's publications were excluded.

Although Denmark is considered in Europe one of the most atheistic countries, her children who read fairy tales without abbreviations possessed some immunity against vulgarity and debauchery, knew that prayer could help. Our children did not receive such immunity.

Nowadays, young people and girls sang songs and read verses exclusively Vladimir Vysotsky, Alexander Galich, Joseph Brodsky, Bulat Okudzhava. Here are the educators of our children.

Orthodox faith always played the greatest role in the history of Russia. Everyone, and good, and bad events took place in direct connection with how believed our people. After all, the October Revolution was the result of the rational of faith. This is how the famous church leader Metropolitan Veniamin (Fedchenkov): "... The spiritual life and religious burning by that time began to fall and weaker ... The fire was not in us and others. An example about. John Kronstadt was an exception, but he was fascinated mostly simple people. And "higher" circles - courtiers, aristocrats, bishops, clergy, theologians, intellectuals - did not know and have not seen a religious enthusiasm. Somehow we all despite ..., we stopped being a salt of the earth and the light of the world. Not at all I surprised me then, nor now that we did not get carried away by ourselves: how could we light the souls when they didn't burn?! ".

And now only the strengthening of faith, the restoration of traditions can, if not revive great Russia, At least slow down its final collapse and fall. I finish with the words of the famous Patriot, the untimely departed Metropolitan of St. Petersburg and Ladoga John (Snycheva): "It's time to admit until we restore traditional moral and religious values \u200b\u200buntil we stop the promotion of violence and debauchery until we start raising the sense of national unity in the Russians instead The current spirit of profit - no one can guarantee that the tragedy will not happen again. The time remains less and less. Give God that this time I had enough wisdom and faith to avoid the final death of Russia and the Russian people. "

Etymology words "Bible".

The concept of "covenant". Types of covenants in the biblical text.

Slavic translation of the Holy Scriptures.

The concept of the "Ostrog Bible"

Russian proverbs and sayings based on biblical texts and church-historical motives.

Domestic literary works of XXV., In which biblical themes affect.

It is well known that the Bible is the most discovered in the world of all times and that no other book is popular as the Bible. This is not just a sample of the literature of the ancient world, which is outdated and absolutely irrelevant today. On the contrary, it is a living, effective message of God to the world that transforms this world. The Bible is a mogood book. And this is a treasury of wisdom for all thinking people Earth, what would their beliefs be.

The Bible, or the Sacred Scripture, is the sacral book that the Holy Spirit handed over to us: "All the Scriptures are brainstorming and useful to learn, for chinning, for correction, to instruct in righteousness" (2 Tim 3.16). "Bogovanno" means "inhaled by God", that is, written by the Holy Authors on the inspiration and revelation of the Holy Spirit. This term indicates the source of the Message - God. In the 16th centuries, the Holy Spirit opened the Divine Message of the Forty to Sacrednockers - Prophets and Apostles. Thirty two of them recorded Old Testament; Eight - new. The destination of the Holy Scripture is the church.

The name "Bible" in the Sacred Books themselves is not found and first assigned to the Assembly of Holy Books in the East in the IV century, Holy John Zlatoust and Epiphany Cyprus.

Bible translated from greek means books. 20 kilometers north of Beirut's city, on the Mediterranean coast, there is a small Arabic (in ancient times Phoenician), the port city of Zhibel (in the Holy Scripture mentioned as Geval). From him, in Byzantium, writing material was delivered, and this city called the Greeks "Biblos". Then the writing material itself began to be called so, and later the books received this name. The book written in the papyrus, the Greeks were called 'ε ίίβλος, if it was small, they spoke το βιβλίον - the book, and in the multiple number - τα βιβλία. The Bible (βιβλία) is a plural from βίβλος. Thus, the literal meaning of the word "Bible" is a book. Over time, the Greek word multiple number The average genus βιβλία has become the word of the only number of female genus, it became written with large letters And applied exclusively to the Holy Scriptures. The Bible is a book of books, a book is essentially in a special sense of the word, preferential, in the most general, higher and single meaning. This is a great bunch of fate, keeping the secrets of life and the presenlation of the future.

The Bible consists of two large parts: the Old Testament and the New Testament. The word "covenant" in the Bible has a special meaning: it is not only instruction, bent for followers, upcoming generations, but also the contract of God with people is an agreement on the salvation of mankind and earthly life at all.

The Old Testament (the events of the Holy History from the creation of the world before the Nativity of Christ) is a meeting of 39 books, and the New Testament (events after a horror consumption, that is, after the Nativity of Christ) - out of 27 books.

Canon (in Per. With Greek. - Reed, dimensional stick, that is, the rule, the sample) or canonical books, are the sacred books recognized by the church with genuine, informants and employees of the original sources and norms of faith.

Books and new, and dilapidated covenants can be divided into four sections:

books of laws, which give the main moral and religious law;

teaching books, in which the meaning and implementation of the Law of the Law is mostly revealed, examples from the sacred history of righteous life are given;

historical books that are revealed important events Sacred history through the prism of the history of the GodsBracted people;

books are prophetic, in which the mysterious, in a mixture way speaks about the upcoming destinies of the world and the church, is involved in the awareness and salvation of mankind.

The Old Testament Canon includes the so-called pyatoknezhie Moses (Torah): Genesis, Levit, Exodus, Numbers, Deuteronomy; Books: Jasina, judges, Ruth, 1-4 kingdoms, 1, 2 Paralypomenon (Chronicles), Ezra, Nehemia, Estheri, Ieow, Psalm, Solomon Proverbs, Ecclesiast, Song Song, Crying Jeremiah. The books of the prophets are also among the canonical Old Testament books - the books of the Prophets: Four Great - Isaiah, Jeremiah, Ezekiela, Daniel and Twelve Small - Osi, Joyl, Amosa, Avdia, Iona, Mihea, Nauma, Avvakum, Sofony, Aggeya, Zechariah, Malachii.

The Nonunional Books of the Old Testament include Books: Judith, Wisdom of Jesus, Son Syrahov, Warm Solomon, Epistle Jeremiah, Varuha, Tovita, 1-3 McCaire, 2, 3 crap. The church does not put them on a par with canonical, but recognizes their edging and useful.

Most of the Old Testament is written in Hebrew, some of some books are written on aramaic Language. The division of the text on the chapter was produced in the XIII century Cardinal Languy or Bishop Stefan Langton.

The New Testament Canon includes: four-day (from Matthew, from Mark, from Luke, from John). The first three Gospels (Matt., MK., Lux.) Are referred to as synoptic (Greek - common); The gospel of John (John) is pneumatic (with Greek. - spiritual). Also in the Canon of the New Testament includes books: Acts of the Holy Apostles, seven Cathedral Messages of the Apostles (Johova, 1, 2 Peter, 1-3 John, Juda), 14 Epistle of the Holy Apostle Paul (Romans, 1, 2 Corinthians, Galatians, Ephesians, Philippians , Colossians, 1, 2 to thessalonians, or Solunanam, 1, 2 Timothy, Titus, Filimon, Jews).

The latter, or final, the book of the New Testament is the Apocalypse, or the Revelation of John the Bogoslov. Among the books of the new covenant is non-canonic.

The Holy Bible is a sacral library, which more than a thousand years has developed from many verbal works created by different authors and in different languages. And at the same time, this is a holistic creation affecting the perfection and diamond durability in the most severe tests. stories.

All the New Testament texts are written on the Alexandrian adverb of ancient Greek language (Koin, or Kini), with the exception of the Gospel of Matthew, originally written in Jewish and at the same time translated, apparently by the author himself to Greek. The new covenant on chapters and poems was first divided in the XVI century.

In general, the sacred biblical canon has developed in the II century. The canon in the current form of his form finally was recognized in Laodician (360-364) Cathedral, then at the Hippon (393), Carthaginsky (397) and subsequent cathedrals.

From the most important and well-known Bible translations, the septuagintu should be called (transfer to the Greek language 70 of the Tolnovnikov) of the Egyptian king Ptolemy of Philadelph (284-247 to H R.), Syrian (Peshito), Latin Itala (Ancient) and Vulgata (Blessed Jerome Stridonsky, beginning. V c., Recognized at the end of the VI century), Armenian (V.), Etc. The first Slavic translation of the Bible was carried out by the Holy Brothers Kirill and Methodius in the 9th century, transfer to Russian Total text of the Holy Scripture (Synodal Translation) was completed in 1876.

Russia received the first printed Bible from the Ostrog in 1581 due to the works of Prince Konstantin Konstantinovich Ostrogsky.

The books of the Holy Scripture caused countless other books to life, where biblical ideas and images live: numerous translations, arrangements, works of verbal art, interpretations, various studies.

The Bible is one of the largest monuments of world culture and literature. Without the knowledge of the Bible, many cultural values \u200b\u200bremain inaccessible. Most Artistic cloths of the era of classicism, Russian iconography and philosophy can not be understood without the knowledge of biblical plots.

In our country, until the beginning of the twentieth century, the basic stories of the biblical narration were familiar with almost everyone, regardless of the level of education. Many could literally quote excerpts from sacred biblical texts.

Here's how it was spoken about the core of the Bible - the Gospel's conception - our great poet A.S. Pushkin: "There is a book that every word is interpreted, explained, preached at all ends of the Earth, applied to all sorts of life circumstances and incidents of the world; From whom it is impossible to repeat a single expression that would not know all by heart, which would not have been the proverb of peoples; She does not concludes anyone unknown for us; But the book of this is called the Gospel, - and this is the forever new charm that if we, the peaceful or depressed by the despondency, will accidentally open it, then no longer to oppose its sweet hobby and immerse the spirit in her divine eloquence. "

Since the Baptism of Russia's Holy Prince Vladimir, the Bible has become the first and main book of Russian Culture: it was taught by diploma and thinking, Christian truths and standards of life, the beginning of morality and the basics of verbal art. The Bible firmly entered the people's consciousness, in everyday life and spiritual being, in everyday and high speech. The holy enlighteners translated into the Slavic language equivalent to Cyril and Methodius of the Books of Holy Scripture were not perceived as transferred, but as relatives and people who are related to people different languages and cultures.

Many biblical phrases live in modern Russian in the form of proverbs, sayings, winged expressions, reminding his origins and about stories our culture. For example, a proverb: "Who does not work, he does not eat" - compare with the thought of the Apostle Paul "... if someone does not want to work, he doesn't eat" (2 Fez. 3, 10). Direct quotes from biblical books are expressions: "Blessed Peacekeepers" (MF. 5, 9), "A man will live with bread" (Matt. 4, 4), "The sword, sword and perished" (MF. 26, 52 ), "Tree of knowledge of good and evil" (Gen. 2, 9), "In the sweat of the face" (Gen. 3, 19), "Darkness Egypt" (Ex. 10, 21), "Stumbling Stone" (Is. 8 , 14), "neglence abomination" (DAN. 9, 27), "The name of them - Legion" (MK. 5, 9), "not from the world of this" (in. 17, 14), "Vlasing in the desert" (Is. 40, 3; mf. 3, 3), "Do not dangle your pearls (beads) in front of pigs" (MF. 7, 6), "There is nothing secret that would not be explicit" (MK. 4, 22 ), "The doctor, healed himself" (Lux. 4, 23) and many others. All the biblical expressions and nominal names are well known: "Wolf in sheep skins" (Matt. 7, 15), "Babylonian pussy" (Gen. 11, 4), "Yes, the Bowl of this" (MF. 26, 39), " Prodigal son"(Luke 15, 11-32)," Thomas unbeling "(in. 20, 24-29)," Salt of Earth "(MF. 5, 13)," Ternist Crown "(MK. 15, 17)," Power of darkness "(Luke 22, 53)," Stones recovery "(Luke 19, 40) and many others.

Having lost the landmarks in a vague world, in the chaos of relative values, the Russian authors have long since began to turn to Christian morality and later to the image of Christ as the ideal of this morality. In the ancient Russian agiographic literature, the life of saints of devotees, righteous, blessed princes described in detail in detail. Christ has not yet performed as a literary character: the sacred trepidation and a reverent attitude towards the Savior's image were too large. IN xIX literature The century of Christ was also not depicted, but it appears images of people of Christian spirit and holiness: at F.M. Dostoevsky - Prince Myshkin in the novel "Idiot", Alyosha and Zosima in the "Brothers of Karamazov"; U L.N. Tolstoy - Plato Karataev in "War and the World". As it is a paradoxical, the literary character Christ first became in soviet literature. A.A. The block in the poem "Twelve" (1918) ahead of the people embraced by hatred and those who were ready for the death of people depicted Christ, the image of which symbolizes the hope of people on cleansing and repentance at least someday, in the future. Perhaps A.A. The block, seduced by revolutionary romanticism, saw "in a white wedding from roses" of Christ among the rebellious crowd as a symbol of the idea of \u200b\u200bthe struggle for social justice. Later, the author of the "Twelve" was disappointed in the revolution, seeing many horrors of Bunte Cherni. The awareness of the tragedy of his mistake prematurely drove into the grave of the Russian poet. According to the expression of Z. Hippius, before death, the poet "hears himself, seeing the face of those who insult, humiliates and ruins his beloved - His Russia" (meaning the Bolsheviks). In the same 1918, Z. Hypiius in his verses ("walked ..." in two parts) draws a completely different image of Christ in the Russian revolutionary confusion - the image of the Grozny and Righteous Sucend, angrily punishing the income of the revolution. Later, Christ appears in the Roman MA Bulgako-Va "Master and Margarita" under the name Yeshua, at B.L. Pasternaka - in "Dr. Zhivago", from Ch.T. Aitmatova - in "Plakhe", U A.I. Dombrovsky - in the "Faculty of Unnecessary Things". Writers turned to the image of Christ as the ideal of moral perfection, the Savior of Peace and Humanity. In the image of Christ, the writers saw that in common, which was transferred to them and what our era is experiencing: betrayal, persecution, the wrong court.

Bible return to our public lifeHer honest and unbiased learning allowed modern readers to make discovery: it turned out that the whole Russian literary classic, from antiquity to modernity, is associated with book books, relies on its truths and covenants, moral and artistic values, relates their ideals with her, leads her Creation, parables, edification.

The Bible came to Russia together with Christianity, originally in the form of individual books from the Old and New Testaments. The first Russian literary work is "the word about the law and grace" of the Metropolitan of Kiev Hilarion (the first half of the XI century) was created on a biblical basis. This is a preaching, a thematically consonant message towards the Romans of the Holy Apostle Paul (Rome). "The Tale of Bygone Years" (about 1113) Nestor's Chronicler - the ink of Kiev-Pechersk Monastery - discovers the connection of the ancient Russian literature with the Bible. From the first lines of Holy, the chronicler will manage the book of Being, talks about the resettlement of peoples on earth, about dividing them at seventy-two languages, and so on narrates the sacred history. Rev. Nestor notes: "The people of Slavic occurred from the same seventy two, from the Jafeta tribe ...". The idea of \u200b\u200bthe unity of the Slavs with all the peoples of the world is further developed in pious stories about the tour of the Apostle Andrei First-Called along the way from Varyag in the Greeks, about the activities of the Holy Enlighteners of Cyril and Methodius, about the preachs of the Apostle Paul in Slavic lands, about the baptism of Russia. So it will be further in the literature, the beginning of which was the "Tale of Bygone Years". Appeal to Sacred Scripture Expands the scale of the narration, connects the native land from all over the Earth, includes national per all-life.

The appeal of the ancient Russian authors of the artistic word to biblical images is contradictory and organically combined with their traditional pagan minority. After baptism in Russia, there was a rather sustained for a long time a peculiar phenomenon, called usually by the guide.

In the Russian people of the XII century, the pagan perception of the world has ever more transfered into the aesthetic sphere, manifested in the works of folk art and in the literature. A bright sample of this trend is the "word about the regiment of Igor" (1185-1187). In it we see the combination of pagan and Christian began. For example, the author uses the Christian idea of \u200b\u200bthe pagans-Polovtsy, and the pagan ideas about animal totems, the degree of personnel and patrons. He mentions a Christian God who helps Igor, and immediately says something typical pagan about the transformation of the fugitive-prince in the ermine, White Gogol, a gray wolf. In the "Word" there are ancient Slavic Divities: Striboga - the God of the sky, the Universe, Dazhbog - the God-Sun, the submarine of all the best. But the entire tragic path of Igor to insight, to understanding his debt to Russian land, is responsible to Christian ideas about the cleansing of the soul, and the only victory that the prince won in his reckless campaign is victory over himself. The combination of an ancient pagan and new Christian beliefs creates a single globility in the "Word": a person is perceived in the integrity of the whole of God's universe and as the only earthly creature, carrying the image and similarity of God and is entitled to be responsible for the whole world.

Direct biblical influence can be traced in Russian literature. It developed, starting from the XI century, following the traditions of the Byzantine Agiography, but she gained Russian features, often reproducing living traits of life, human behavior and constantly returning to biblical sources. Such, for example, a wonderful "Life of St. Alexander Nevsky "(end of the XIII century). All the narrative is carried out in comparison of the hero with the images of the Holy Scriptures.

The brightly Bible influenced the development of Russian lyrics born in the XVIII century. A decisive role in the formation of Russian lyrical poetry was played by poetic transfers of biblical chants, primarily from Psaltiri. Psalmov's posture of the XVIII century poets from the Church Slavic language to the modern language was evidence of the special significance of biblical hymnography in the consciousness of the Russian society and at the same time expressing the historical development of the poetry itself and its language. This is the Arrangement of the 81st Psalm - "Reliefs and Sudimians" G.R. Derzhavina, Oda from Psalm 93rd I.A. Krylov and others. Undoubtedly, the Biblical Psalms Lyrics are one of the sources of the Derzhavinskaya OD "God" (1780-1784), which expressed the self-awareness of the Christian. Derzhavin is bright, emotionally and deeply reveals the search for the human spirit, aspiring to understand his place in the world created by the Creator, his attitude towards God, to nature, to the universe.

Biblical psalms contributed to the characteristic of the Russian poetry of planetary, cosmism, philosophical generalizations. For example, the Arrangement of Psalm 103rd M.V. Lomonosov (1743), where the praise of God - the Creator of the Earth, stars, all the wonders of "Natura", and his "Morning Reflection on God's Majesty" (1751), where the sun is wonderful - the Sky Lampade, the Creator.

Created by the Lomonosov and his followers of translating, while maintaining the biblical texts, they absorbed the mood and experiences of Russian poets of the Golden Age of Russian Literature.

Characteristic for the XVIII century, crossing the texts of the Holy Scriptures, contributed to the rapprochement of the biblical church Slavonic language with a lively, rapidly developing speech, helped the formation of "high" speech styles that dominated civil and philosophical lyrics, in a heroic poem, Ode, tragedy. Holded from the Bible of the Bible Simplicity, bright imagery, aphoristic deposit, the energy of the rhythm entered all the "high" literary genresBut, first of all, thanks to the transfers of Psalms, - in the lyrics.

Undoubtedly, the Biblical Psalms Lyrics are one of the sources of the Derzhavinskaya OD "God" (1780-1784), which expressed the self-awareness of the Christian. G.R. Derzhavin is bright, emotionally and deeply reveals the search for the human spirit, aspiring to understand his place in the world created by the Creator, his attitude towards God, nature, the Universe.

The spiritual and moral potential of Russian classical literature of the XIX century still admires readers of the whole world. And this is not by chance, because the roots of the artisticity, as the famous Russian thinker and literary critic I.A. noticed Ilyin, lick in those depths of the human soul, where the "temper of God's presence" rushes. Great art always carries "the seal of God's Grace", even when it develops secular topics and plots that have no external communication with church and religiosity. The phenomenon of Russian literature is to formulate "eternal issues" of being, the answer to which they tried to give almost all domestic writers in their work.

Russian literature of the XIX century was in its main tendency of the teacher, she always felt their responsibility for the state of the country and the world, there was always a sensitive and responsive to the needs and disasters of their people and humanity. Literature taught in the highest sense of the word: awakened the dignity and honor, spirituality and creative aspirations in people, the worldview was formed.

The brightest star of the literary skysclamp of Russia XIX century, undoubtedly, became A.S. Pushkin. The deepest expression of Pushkin's view for poetry and its importance in the life was the poem of "Freedom of the deserted sower ..." (1823), the origin of which was the famous evangelical parable (Matt. 13, 3-23). This poem of the Great Poet has later responded many times in his own creativity and in the works of other Russian writers of the XIX and XX centuries. It contains reflection on the most tragic circumstance of human history - about the mysterious tendency of peoples to herd humility. "Freedom deserted sower ..." - not a political treatise, this poem connects independent statecaused by concrete circumstances, and generalizations that are far from the life of the poet and the history of Europe. In this work, "I" includes the author's personality, but she is not identical. The globacy and passionship here are emphasized by the direct correlation of the poem with the Gospel Proverbs. Pushkin not only took the epigraph from the Gospel, he and all the poem considered to imitate Christ parable.

In 1826-1828 A.S. Pushkin creates a poem of the "Prophet", where the relationship with the poem "Freedom of the deserted seedster is obvious ...".

In one of the Old Testament Books, the book of the Prophet Isaiah - is depicted painful cleansing of the soul of man who wished to convey to people high truththat opened him, that is, to fulfill the case of the Prophet. The Holy Prophet Isaiah tells how the vision was illuminated: his eyes were the eyes, surrounded by six-cycle seraphims. But can you tell about this "unclean mouth"? Flaming Seraphim cleans the proportion of mouth, wrapping the burning coal in them (see Is. 6, 1-8). Pushkin, creating a poem "Prophet", follows the biblical text.

This beautiful poem belongs to those vertices from which the path of Russian poetry is visible. In it, the mission of the poet, like the biblical prophet, is depicted as mobility.

Rise, the prophet, and all, and hurt

Fight my will

And coming around the sea and land

Glagol Loggy hearts of people.

Here, the harsh warning against the lightweight understanding of poetry sounds clearly: True poetry undergoes burning, unattricible suffering, passes through death and resurrection to become a prophecy.

Pushkin often directly or indirectly appeals to the Holy Scriptures. So, he directly sets out the biblical plot, for example, the beginning of the Old Testament Book Judith ("When Vladyka Assyrian ...", 1835). Sometimes biblical motives are dissolved in the text and only some details indicate parallels with sacred biblical texts. So, in Poltava (1828-1829) suddenly there is a shadow of a devil, when Hetman Mazepa, not deciding to tell Mary about the upcoming execution of her father, is trying to snatch at least the involuntary almost consent to this atrocity. Biblical images Speakers as moral landmarks and in Angelo Poem (1833).

The direct transfer of the church gymnography is a great prayer of St. Ephraim Sirina "Lord and Merdyko's belly of my ..." - became the poem "Fathers of Dustovniki and Wives are immaculate ..." (1836).

The Bible is constantly present in the creative thinking of the Great Poet, his artistic quest, its moral ideas correlated with her.

Soon the topic of the prophet occurs at M.Yu. Lermontov. We remember his poem "Prophet".

Since the eternal judgment

I gave me all the prophet,

I read people in the eyes of people

Pages of malice and vice.

Difference with the "Prophet" A.S. Pushkin deep. Pushkin, it was a vision of God and the world, a moment that was worried about the prophet; Lermontov has another topic: the vision of human sin. This is the bitter gift that poisons the Prophet life on Earth. This also corresponds to the biblical model, because the prophets saw the evil of the world and pounded him mercilessly.

Perhaps with M.Yu. Lermontov in Russian literature of the XIX century begins a sharp increase in the role of the Bible in verbal creativity: ideas, plots, images, the Style of Holy Scriptures acquire such power of impact on verbal art that many of the most wonderful works cannot be fully read and adequately understand without referring to biblical texts.

Believers see in the Lermontov of the spiritual poet and allocate in its multifaceted work such religious and spiritual peaks, as "in the sky midnight angel flew ..."; Two "prayers" (1837 and 1839) and other poetic masterpieces, testifying to the high and bright faith of the poet.

God for him is an absolute reality. But the attitude towards it in different contexts is manifested and perceived in different ways. The obsession of poetry takes away the poet far from the paths of God, puts his hearing for the verb of the Lord, seduces the mind, overshadows eyes. Lermontov himself realizes this as a short, disastrous in himself and the molite of the omnipotent is not accused and not to punish him for that. He understands the whole degree of guilt for his in front of him - hence the fear of appearing before his eyes:

Well, I'm afraid to penetrate.

The contradiction between the "man inner" (spiritual) and the "man of external" (soul-bodily) remains in M.Yu. Lermontov is sharp and dramatic. It affected and in the poem "I go out on the road."

The influence of the Bible has affected not only on the content of the works of Lermontov (the use of biblical names, images, plots), but also on the form of his literary creations. So, the prayer genre received a new one, special development. He was not a discovery, but became an important link of his poetic system. Biblical motifs at M.Yu. Lermontov is a complex, multidimensional phenomenon. Their use in the same context is contradictory and designed for a reader familiar with the Bible, who can figure out the intricacies of their ideological-semantic orientation.

Actual and important for us Rich Spiritual Heritage N.V. Gogol. "Gogol," according to Professor Archpriest Vasily Zenkovsky, - the first prophet of return to the holistic religious culture, the prophet of Orthodox culture, ... He feels like the main thing about the modernity of its departure from the church, and he sees the main way in returning to the church and restructuring Life in her spirit. "

Gogol prophetically foresaw the spiritual state of modern Western society, he wrote in the Western Church: "Now that humanity began to achieve the development of the utmost one in all its strength ... The Western Church only repels it from Christ: the more it makes a bit of reconciliation, the more contributes Odor. " And indeed, the conciliation and adapted procession of the Western Church towards the world, the creeping appeals to the unprincipled association with different religious groups led to the extinguishing of the spirit in the Western Church, to the spiritual crisis of Western society.

In their socio-philosophical views N.V. Gogol was neither Western nor Slavophil. He loved his people and saw that he was "stronger than others hearing God's hand."

Unfortunately, N.V. Gogol is one of the most ascetic figures of our literature. His whole life indicates ascent to the heights of the Spirit; But they knew about this side of his personality only the nearest spiritual faces and some of the friends. In the consciousness of most contemporaries, Gogol was a classic type of Satirik writer, an accuser of public and human defects. Other Gogol, follower of the holy tradition in Russian literature, an Orthodox religious thinker and publicist, the author of prayers, contemporaries did not know. With the exception of "selected places from correspondence with friends", a spiritual prose with his life remained unpublished. And if by the beginning of the XX century the spiritual appearance of Gogol was to some extent restored, then in soviet time His spiritual heritage (however, as spiritual compositions of other authors) was carefully hidden from the reader for many decades.

The Great Writer was deeply religious. In January 1845, Gogol lived in Paris at Count A.P. Tolstoy. He wrote about this period: "I lived internally, as in the monastery, and in addition to this, I did not miss almost a single dinner in our church." He carefully studied the Greek texts of the chin-surgery of the Liturgy of St. John of Zlatoust and the liturgy of St. Vasily of the Great. Gogol creates one of the best samples of the spiritual prose of the XIX century - "Reflections on the Divine Liturgy", where the theological and artistic sides are organically combined. In the work on this book, a pious author used the works on the liturgical of the ancients and modern theologianBut they all served him only as benefits. In "Reflections" is embodied by personal experience N.V. Gogol, his desire to comprehend the liturgical word. "For anyone who only wants to go ahead and become better," he wrote in "CONCLUSION", "it is necessary to frequent as possible, a visit to the Divine Liturgy and attentive listening: it is insensitive and creates a person. And if the society has not yet fully broke, if people do not breathe full, irreconcilable hatred between them, then the innermost reason for this is the divine Liturgy, which resembles a person about the Holy heavenly Love to my brother. "

Unfortunately, in our days, the spiritual essays of Gogol "Rule of life in the world", "Light Sunday", "Christian go ahead", "a few words about our church and clergy". These works are a real storehouse of Orthodox wisdom, still hidden under proud.

In the writings of religious thinkers, philosophers and priests N.V. Gogol appears a bright example of a spiritual attachment, modesty and honesty in self-esteem of his works on a literary and public field.

High recognition of the history of writing merit and human significance N.V. Gogol is still expressive and brighter highlights the greatness of his spiritual quest, moral lesions and moral victories, and the impact of his personality in our contemporaries will continue to appear.

Among the great poets of the XIX century, whose creativity is painted biblical motifs, be called F.I. Tyutchev.

Tyutchev in his work acts not only as a large master of the poetic word, but also as a thinker. In relation to him, we are entitled to speak not only about the worldview, minorasania, but also about its ideological system, which received a kind of expression and was not embodied in the philosophical composition, but in full artistic perfection of verses. In the poetic philosophical contemplations and thoughts of the poet there is an internal connection, and in verses intensity philosophical thought It has a certain focus.

Man and nature are usually revealed in verses F.I. Tyutchev not only as a whole, but also as it were in primacy. His poetic consciousness is fascinated by the natural elements that stood at the very beginning of the creation of the world: water, fire and air (see everyday life. 1).

Poems F.I. Tyutcheva "These poor villages ..." (1855) made a strongest impression on the contemporaries and had long caused feedback in the literature. In it, the poet creates the image of Christ - a wanderer in Russia, as if he raised his shoulders with all the imminency of people's suffering:

Gaga

All of you, the land is native,

In slavish form king heavenly

He proceeded, blessed.

The image of Christ is internally and in the center of creativity F.M. Dostoevsky. In his diaries there is an entry: "Write a novel about Jesus Christ." He did not write a novel, but in a broad sense he wrote him all his life. Dostoevsky tried to recreate the image of Christ in the modern setting. In the legend about the Great Inquisitor in the "Karamazovy Brothers", the Inquisitor talks about the happiness of mankind, about the future of the world: people will find happiness, but freedom will be taken away. The old man inquisitor says and says - and Christ is silent. And in this silence, the authenticity of the image of Christ: the Lord did not say a single word, as well as standing in front of the Pilate (Matt. 27, 13-14, MK. 15, 2-5, in. 18, 37-38). And this is the wondrous reality of God's presence.

In the same novel, Dostoevsky has a beautiful chapter "From the notes of the senior Zosima" - the head of the Bible, about the sacred Scripture in the life of the senior Zosima. Recall the words that the writer says to the mouth of his hero: "What a book is a sacred writing, what a miracle and what power, data with her man! ... the death of the people without the word of God."

For Dostoevsky, the Bible was a faithful guideline on the path of spiritual searches. "What kind of book is a sacred writing ... The exact sculpture of the world and the person, and the characters of human, and is called everything, and indicated on the eyelids. And how many secreted and frank secrets ... This book is invincible ... This is a book of mankind, "he writes in the article" Socialism and Christianity ". For him, the world of the Bible is not the world of ancient mythologies at all, but quite a real world, which is a tangible part of his own life. In the book of books, Dostoevsky sees the level of the goodplace. For a writer, this is a peculiar fullness of books, the seed, in the depths of which are beautiful fruits of Christian literature and culture as a whole. Holy Scripture for Dostoevsky is the "spiritual alphabet", without the knowledge of which the work of this artist is impossible. The Bible in recent years becomes one of the main sources of ideas creating a philosophical and religious subtext of its works.

The Holy Bible, presented by the Dostoevian wives of the Decembrists in Tobolsk along the way to Ostrog, was the only one, allowed for him to read at Katorga. "Fedor Mikhailovich," his wife writes, "holy book did not part with this, the holy book at all four years of stay in religious works. Subsequently, she always lay in sight, on his desk, and he often, thinking or doubting something, discovered the gospel of the gospel and read what stood on the first page ... ". In the Bible, the writer scream strength and vigor, and at the same time, and willingness to fight difficulties. It was the deep faith in God, for Dostoevsky, gives a firm support in all the transformations of fate. Thanks to her, the man's soul arises peace of mind for the fate of the world and his personal life.

Throughout the life of F.M. Dostoevsky accompanied the personal direct sense of the presence of Christ in the earthly human existence, comprehending and elevating this existence to his heavenly goal - the result.

In the center of the entire world of Dostoevsky is God - "The most important world question". The initial principle of the immediate worldview of Dostoevsky, the foregoing of his artistic creativity, is to deploy the earthly human existence in the face of the "worlds of others", and not an abstract, "other measurement", and specifically, before the living "ledge face of Bozhochlovka." The meaning of the presence of the New Testament text in the artwork works of the writer is that he makes the "incident", which happens with the heroes, "events", which takes place before Christ, in his presence, as the answer to Christ. Gospel text contributes to the plot of works F.M. Dostoevsky some metasyuzet, a new dimension, a vision in Christ, the image of the real stay of Christ in human existence.

The unconditional sincere and deep religiosity of Dostoevsky is expressed in his approach to national identification, in its famous formula: "Russian means Orthodox." For atheism, he treated all his life sharply negatively, considering it "stupidity and intense". "None of you is infected with rotten and stupid atheism," he says confidently in a letter to her sister. The writer in general doubted the existence of this atheism. In a letter to C. Leader (1880), he notices: "No one can be convinced of the existence of God. I think that even atheists retain this conviction, although they are not confessed in this, from shame something. "

FM Dostoevsky passed a long difficult and painful path of spiritual search for answers to world questions about the place of man in the real world, the meaning of human being. At the same time, the Holy Scriptures and the personality of Christ have always performed for him the main spiritual guidelines defining the moral, religious and artistic principles of the Great Russian Writer.

In his book "Basics of art. About perfect in art "I.A. Ilyin expressed the idea that the roots of genuine art are spiritual and religious. Speaking of Russian classics, Ilyin not without reason argued: "The XIX century gave Russia the flourishing of spiritual culture. And the flourishing of this was created by people, the "enveloped" spirit of Orthodoxy ... And if we pass the thought of Pushkin to Lermontov, Gogol, Tyutchev, L. Tolstoy, Dostoevsky, Turgenev, Leskov, Chekhov, then we will see the brilliant flowering of the Russian spirit from the roots Orthodoxy. And we will see the same thing in other branches of Russian art, in Russian science, in Russian lawmakers, in Russian medicine, in Russian pedagogy and in everything. "

Next to F.M. Dostoevsky stands the name of another giant literature of the XIX century - L.N. Tolstoy, who also considered the problem of human happiness and also seeking answers to these questions in the Bible.

Dostoevsky is trying to distinguish the image of God in a person, as it is conjugate with the burden and with the salvation of man. Tolstoy finds the natural principles in man, as it can contribute to earthly happiness of a person.

Many people underestimate the religious searches of Tolstoy. They are undoubtedly deeply sincere, painful. But the fact that a person, almost for almost thirty years, who considered himself a preacher of the Gospel, was in conflict with Christianity, even overheated from the church, shows that L.N. Tolstoy was a very complex figure, tragic and disharmonic. He singing such powerful harmonious characters, he himself was a man suffering from the deep mental crisis.

Even in the youth, Tolstoy recorded in the diary: "I have a goal, the most important goal that I am willing to give all my life: to create a new religion that would have been practical and promised good here on Earth." Already in the initial reflection of Tolstoy, all the main content of his religion was laid, nothing in common with Christianity. Strictly speaking, it is not at all religion. This idea, until the pore, ripe in his soul, did not give sprouts at the turn of the 70s and 1980s, at the time of the spiritual crisis, Nastigigal L.N. Tolstoy. It should be noted that there is nothing new in the hunter: about earthly bliss, about the earthly kingdom, created on a rational basis, dreamed and reasoned to him after.

In the history of world culture, Lion Tolstoy entered, above all, as one of the brilliant artists - Creators. But perhaps even greater importance for human history has its experience of rubberity, requiring enough close understanding.

At first, when he applied to the Holy Scriptures, his, like Dostoevsky, captivated the epic power of the Bible. Tolstoy plunged into the Old Testament, even studied Hebrew to read it in the original, then he throws it and adds only to the New Testament. The Old Testament for the Writer becomes just one of the ancient religions. But in the New Testament, much does not satisfy a lot. The messages of the Apostle Paul seem to him with the church perversion of truth, and it is limited to a four-year-old. Then, in the gospels, he does not seem to him, and he throws the wonderful, supernatural for himself. He throws higher theological concepts: "In the beginning there was a word," the word as the divine cosmic mind - Tolstoy says: "In the beginning it was reasoned"; The glory of Christ, that is, the reflection of eternity in the personality of Christ - for Tolstoy, this is the teaching of Christ.

According to the views of Tolstoy, there is some mysterious higher force and it can hardly be considered personal: Most likely, she is impersonal, because the personality is something limited. The writer who created wonderful images of a person, the former bright personality of a global scale, was a fundamental impersonalist, that is, did not recognize the values \u200b\u200bof the person and hence his idea of \u200b\u200ban insignificant role of a person in history. The writer represented by the writer some higher principle on his concept some incomprehensible way encourages a person to be kind.

Summarizing theological views of L.N. Tolstoy, it can be argued: God is determined by him, first of all through the denial of all those properties that are revealed in Orthodox feedback. Tolstoy his understanding of God, and it, according to his own admission, existed from the very beginning in it and before. He initially inclined to consider his concepts to the point of reference in the study of Orthodoxy, and its misunderstanding of the creed, he builds an absolute.

"This point of view, - I.A. notes Ilyin, - can be called autism (outos in GARTY means himself), that is, by closing within himself, the judgment about other people and things from the point of view of one's own understanding, that is, the subjectivist freeness in contemplation and evaluation. Tolstoy - Autist: in worldview, culture, philosophy, contemplation, estimates. In this autism essence of his doctrine. " L.N. Tolstoy perceives Christ outwardly - as a third-party moral preacher. Connection with Christ, life in Christ does not think, from which there are meaninglessness and the uselessness of life in the Church of Christ, burning and salvation in it. This is where the source of the spiritual tragedy of Tolstoy is observed. As you know, in 1901, Count L.N. Tolstoy holy synod was excommunicated from the church.

At the very end of his life, Graph Tolstoy experienced strong embarrassment, he fled from himself and his ideas, tried to find help from that church, which was so passionately denied. This attempt remained failed, but she was still.

From the clear Polyana Tolstoy headed to Optio desert, where there was more than once. Many writers and thinkers, starting with the Kiereyevsky and Gogol brothers, were looking for and gained support, consolation, faith. Tolstoy communicated in this monastery with a great old man - Reverend Amvros. The reverend elder, according to N.A. Berdyaev, "was tired" the pride writer. From the station Astapovo from the deadly patient, the telegram came to Optio Telegram asking for an old Joseph to arrive at the sore. The telegram was sent until the writer was still free in his actions, but when the old man of Warconius (the old man of Joseph could not leave the monastery) reached Astapov, the dark ministers of evil from among his environments led by Chertkov. They were not allowed to die or a wife, Sophia Andreevna, nor the elder-priest. "The iron ring was sideways the deceased Tolstoy, although the lion was, but he could not break the rings, could not get out of it ..." - so later the old man of Wormophyus said about the writer. This tragedy of the exodus of a great person from life causes horror and bitter regret.

"The story of the soul of Tolstoy, - wrote Archpriest Vasily Zenkovsky shortly after death writer- from her first phase of unguideness to the last wandering and unnecessary-evil struggle against the church - there is a stern and formidable lesson to us all. " "And therefore, not irritation or angry, but the repentance and consciousness of all his guilt in front of the church should cause us that Tolstoy died in alienation from her, - Mudro celebrated the Father of Sergius Bulgakov. - Tolstoy pushed himself not only from the church, but also from the indercions of our life, which we close the light of the church truth. "

Opinions about the degree of religiousness A.P. Chekhov and his contemporaries, and the current researchers of his creativity are ambiguous. Perhaps everyone converges in the thoughts that Chekhov was never "fundamentally outside religion." He did not inherit the Domostroevian intolerant religiosity, which reigned in his father's house, and he had no religion in this sense. There was something deeper, meaningful and difficult, which should be called Christian civilization - with a special attitude to national history, to the story in general; With faith in the fact that in its movement is progress and is continuity - starting from the initial spiritual effort, which he wrote about his student's favorite story.

The most objectively about this is the professor M.M. Danube. In his book "Orthodoxy and Russian literature", the creativity of A.P. Chekhova is dedicated to the big chapter. Professor of the Moscow Spiritual Academy believes that "the connection of flour on God with a torment about man ... determined the entire system of the worldview of the Orthodox in the spirit of the writer."

A.P. Chekhov was a man and writer of Orthodox culture, he loved church singing, walked perfectly. In his works, he repeatedly turned to the church theme, preached Christian ethics and morality.

Rubbrozh XIX - XX centuries filled Russian literature alarming premonitions and predictions. In this era, the appeal of literature towards the Bible often expresses the idea of \u200b\u200bcommunication of times, the continuity of cultures, which has become a certain preparation of spiritual protection against threatening gaps and failures in human memory, against the danger of the dissolution of human individuality in the political and social waters of the impending era, against the danger of human absorption, the achievements of civilization .

The bright constellation of the literary skyscla pin of the silver century was the names A.A. Akhmatova, D.S. Merezhkovsky, B.L. Pasternak and many others. Obviously, Anna Akhmatova was a Christian poet, this clearly shows the Christian tonality of her poetry. It is quite clearly evidence of this in its own statements and in evidence of contemporaries. In his letter 1940 B.L. Pasternak calls her "true Christian" and notes: "She, and in this its exclusivity, there was no evolution in religious views. She did not become a Christian, she was invariably every life. "

Religious motifs in Akhmatova poetry have a certain cultural and historical and ideological basis of the relevant realities: biblical quotes and names mentioned by church-calendar dates and shrines create a special atmosphere in its work.

Along with verses, in something close to prayer and prophetic chill, there are works with manifestations of household religiosity, superstition, and sometimes even involuntary almost blasphemy. In verses of such a plan manifests the spirit and character inherent in the atmosphere itself silver century. In them we see a lot of premonitions, take, dreams and fortunes. Over the years, its poetry is becoming more suspended and strict in the spiritual plan, the strengthening of civil sound is accompanied by the deepening of Christian maidos inherent in it, the thought of a deliberately elected sacrificial path.

Religiosity A.A. Akhmatova was a poetic, transforming world. Religion expanded the sphere of beauty, including the beauty of feelings, the beauty of holiness, the beauty of church adventure.

A special place in the poetry of Akhmatova occupies the subject of the passions of Christ and Resurrection. Passionate themes are associated with the poetess with the understanding of the personal sacrifice, the life of both the godfather, the ideas of the atonement and the high meaning of suffering.

The body is wounded

Mat lots about your riza.

This is a direct crossing of the lines from Psaltiri: "The dividing rhizes is my ourselves, and about the clothes of my Metasha lot" (Ps. 21, 19). The execution of this Old Testament prophecy about the suffering of the Lord Jesus Christ is repeated in one of 12 Passionate gospels (passages) read on the morning of the Great Heel (performed in the evening of the Great Quarter): "The warriors, when they crucified Jesus, took clothes and divided into four parts, to each warrior in terms of part, and chiton; Hiton was not stitched, but the whole woven on top. So, they said to each other: "I will not tease him, but throw lots about him, whose will be," will come true in Scripture: we divided the rhesis of my between them and about my clothes threw the lot "(John 19, 23-24) . We hear these words in prisoner in the morning of the Great Heel.

In the early period of his creativity, A. Akhmatova is rethinking the tasks and the feat of the Christian Poet and Patriot. In the light tragic events Wars of 1914, the All-Russian collapse of 1917 and the versatile-theme of the "recent times", the appointment of the Antichrist, the end of the world and the terrible court, the theme of the "executive courts", the end of the world and the terrible judgment, the topic of the executable deadlines and sales of the prophecies.

In the Soviet period loyalty historical memory, the deceic faith, national, nationwide, universal feasure demanded courage from the creative people of Russia, sometimes sacrifice, testified of internal freedom in denominations, terror and totalitarianism.

Perennial relentless torture by fear that seemed worse than death itself, expressed in lines of bold poetess:

It would be better on the green square

On the reliever

And under the cry of joy and moans

Red blood until the end expire.

Click to heart cross smooth:

God, the world is my soul to return!

The smell of the quench fainted sweet

Veins from a cool sheet.

A real poet cannot live and create fear under the authority, otherwise he ceases to be a poet. In the years when Akhmatov was poisoned and not printed, depriving words and bread, it creates a cycle of "biblical poems" (1921-1924), which is the protest, call the dictatorial atmosphere and the refusal of fear. She represents himself in the image of the wife of a biblical lot, which Angel brings from the dying for his serious sins of the city of Sodom, banning her to look back (Gen. 19, 1-23), but this is over her forces:

On the red towers of their native sodom,

On the square, where she sang on the courtyard where

On the windows empty high house,

Where a cute husband gave birth to children

Looked and, made a lot of death,

Her eyes could not watch her;

And there was a body transparent salt,

And rapid legs to the ground increased.

For many years A.A. Ahmatova wrote without hope for publication, often burned written. The poem "Requiem" (1935-1940) the author did not happen to see printed in his homeland, the first domestic publication appeared in the perestroika 1987.

Russian writers who remained "in the country of the winning socialism" or forced to leave it, were one in their attitude towards the biblical tradition. Regardless of personal attitude to religion, they were disgustingly exhausted power by pre-warning abuse over the father's faith, the so-called "exposure" of the Bible, mockery over her - blasphemy, which was called "scientific atheism", and in fact defiled the genuine science that was always Treaty of respect for the freedom of conscience and to the greatest treasures of culture.

To such real, honest and bold writers, fulfilled with genuine civil debt, should be attributed by B.L. Pasternak. Born and educated in jewish familyHe independently and meaningfully comes to Orthodoxy. This path for the future poet and the writer began with the influence of its Orthodox deep religious nanny.

From the first literary experiments (in the Almana "Lyrics"; 1913) to Gamlet, which opens the cycle of poems to gospel themes, is the path in half every cell. The poet passed the passion for symbolism, moderate futurism, temporarily became close to the lef association. But the person of the poet has never been to the end of these ideological programs and false concepts. Even during this period, the Christian topic was not completely alien to him. So, the poem "Balzac" (1927), dedicated to the exhausting works and serious everyday concerns french writer, unexpectedly ends with stanza:

When, when, we lose sweat

And we have a coffee disagreement,

He will go to worries

Matthew's sixth groaway?

In the sixth chapter of the Gospel of Matthew contains part of the Nagorno Protection of Christ. The Lord here gives a perfect sample of prayer ("Our Father") and indicates the path to salvation: I am also looking for the kingdom of God and the truth of it, and this will all apply to you (Matt. 6, 33).

Even in the poem on a revolutionary topic, written in 1927, when a new period of persecution on the church began in Soviet Russia, the poet finds such a reminiscence relevant:

About the state of the Istkan,

Freedom Eternal Benever!

There are centuries from the cells,

By the colision roam beasts,

And preacher hand

Fearlessly baptized cage raw

Panther Vera Tracing,

And always takes a step

From Roman circuses to the Roman Church,

And we live by the same measure

We, people of catacombs and mines.

It is not even important to an episodic appeal to the New Testament, and the permeating all the work of these decades is joyful, sometimes enthusiastic, attitude to life. The poetic image of the "sister is my life" is raised in the name of a whole collection (1923), which Boris Pasternak considered the beginning of his poetic life. In verses, it does not have that unattricible selflessness, which can be observed in many poets of the so-called "silver century". There is also a demonic gloomy and tragic breakingness.

Years of cruel defeat and terror of the 30s were for all people the time of moral testing and choice. B. Pasternak found such an arrangement of a soul, which inevitably had to lead him to the conscious adoption of Christianity. War years finally determined and formed a Christian worldview B.L. Pasternak. The Evangelical Thought is imbued with the poem "Death of the Spaire". The poet talks about the immortality of the female of a warrior who sacrifices his life for the sake of others. This is not an illusory and rhetorical immortality that atheists love to speak, and the real immortality: who fulfilled the Divine Commandment becomes the heir of eternal life. In the poem "Scouts" refers to three fearless warriors, which prayer keeps:

They were three, frankly

Desperate to the youth,

Riddled from bullets and captivity

Prayers in depths of the Fatherland.

In the poem "revived fresco" when describing the battle, images are used directly church Life:

Land buzzed like prayer

About disgusting bombs

Cadylonia smoke and crushed stone

Throwing out of traveling.

The warrior between the battles recalls the mural on the walls of the chapel, where his mother drove, and in his imagination the image of Saint Great Martyr and Victorious Georgia, as if coming out of her and amazing the enemy:

Oh, how he remembered those clearing

Now that his pursuit

He is bicker enemy tanks

With their terrible scales dragon!

He crossed the land of the border,

And future, like width of heaven,

Already raging, not dream

Approximate, wonderful.

In the poem "Neoglyness", in which Pasternak writes about the valiant Russian sailors, it uses a church language:

Invincible - multiple,

Greked to use!

Razdly live on white light,

And without the end of the marine smooth.

Be useless - a reduction from the bishop multilay: "I used these despot" (Greek. - For many years, Lord).

Roman "Dr. Zhivago" (1946-1955) was the result of not only a big creative path, but also an attempt in the light of the Christian worldview to comprehend the living life. In a letter to his cousin Olga Freudenberg (October 13, 1946) wrote: "Actually, this is the first true work. I want to give it a historical image of Russia for the last forty-ficiency, and at the same time with all sides of his story, hard, sad and detailed, as ideally, at Dickens and Dostoevsky, - this thing will be the expression of my views on art, on Gospel, a person in history and much more. Roman is still called "Boys and Girls". I bring in it abacus with Jewry, with all kinds of nationalism (and in internationalism), with all the shades of antichristism and its assumptions, as if there are some peoples after the fall of the Roman Empire, and there is an opportunity to build a culture on their crude national essence. The atmosphere of the thing is my Christianity. " Jewry is not mentioned by chance. For a person born in a traditional Jewish family, a national idea becomes a kind of religion, being the cause of harmonious immunity to the New Testament. In the novel, "Dr. Zhivago", who accepted Orthodoxy, Mikhail Gordon, expresses the thoughts of B. Pasternak himself: "The national thought is entrusted to him the dead need to be and remain the people and only the people during the centuries, in which the power released once out of his ranks, the whole world is delighted from This detrimental task. How amazing it! How could this happen? This holiday ... This takeoff over the scorement of everyday life, all this was born on their land, spoke in their tongue and belonged to their tribe. And they saw and heard it and missed it? As they could give to escape the soul of such absorbing beauty and strength, as they could think that next to her celebration and acceleration, they will remain in the form of an empty shell of this miracle ... "(Dr. Zhivago. Part fourth. Top inevitability). Mentioned in the letter O. Freudenberg Anti-Christianity was the main element of the Company in which the writer lived in the last 40 years. The militant atheism in the USSR peculiarly connected with the neo-diversity (the cult of party leaders and numerous monuments-idols, quasi-religious Soviet rituals, etc.).

Work on the novel writer perceived as his Christian debt and saw the Divine Will in this. From a religious point of view, the most important topic in the novel "Dr. Zhivago" is the theme of life, death and resurrection. The first name of the novel in the manuscript of 1946 - "death will not be". B. Pasternak took these words from the apocalypse of the Holy Apostle John the Bogoslov: "And the delay of God all tears with the eyes of them, and death will not be; Neither cry, nor the scream, no illness will no longer be, because the former passed "(Rev. 21, 4). The surname of the main character of Roman - Zhivago (the church-Slavic form of the Pivaging case of the word "alive") - also indicates the main idea. The work begins with death (Mother's funeral of Yuri) and ends with the death of the principal hero. However, at the end of the book and the poetic application of the novel, the poem "Hepsey-Mansk Garden", which speaks about the great victory over death.

The All-Russian catastrophe of 1917 had one of his consequences to return the part of the Russian intelligentsia to the deceo Orthodox faith, in the Lono of the Mother of the Church. Already in the "first wave" of Russian emigration a number of writers appeared, with a different measure of the artistic talent, which entered the world of Russian Orthodoxy and embodied it on the pages of their works. The commercial mission of the Russian exilets was to show compatriots and reveal the spiritual treasures of "Saint Rus" to the world. B.K. Zaitsev confessed that suffering and shocks, survived by him during the revolution, allowed him to discover "Russia of St. Rus", which, without these tests, he would never see.

Ivan Sergeevich Shmelev belongs to Russian writers who deeply imbued with the Spirit of Orthodoxy and reliably reflected him in their works. He was from among those Russian emigrants who, being torn off from hotly beloved Russia, all the greatness of her spirituality were comprehended in heavy meditations about separation from their homeland.

After the defeat of the volunteer army of Wrangel in the Crimea, where in those years Civil War The bumblebees lived, the Bolsheviks spared the writer, but shot his only son-officer. This tragedy deeply shocked I.S. Shmeleva. Subsequently, he wrote: "I testify: I saw and experienced all the horrors, surviving in the Crimea from November 1920 to February 1922. If a random miracle and the powerful international commission could get the right to make a consequence in the field, she would collect such a material that all crimes would excrete and all the horrors of beatings ever were on Earth! " On November 20, 1922, Schmelev left Moscow to Berlin, and after two months they moved to Paris.

All the creative heritage of Shmeleva is imbued with Christian ideas, his whole creative way testifies to the gradual, but steady spiritual ascent, about the inclusive merger in the works of earthly and heaven. Already in the earliest works created in the homeland, there are Christian motives.

The image of Russia - Saint Rus - Central in the work of I.S. Shmeleva. He is the reader a harmonious world, in which his own series "go holidays, joy, grief", the world of the Lord, and at the same time as close as possible everyday life Human, his life. But the world's open writer at the same time spiritually exalted, because it is based on an Orthodox view, Christian world-world, the maintenance of the human heart and soul, the path of a separate person and all of Russia as a whole.

In 1930-1931, Shmelev created "Bogomol". This is a wonderful story about pilgrimage in the Holy Trinity Sergiev Lavra, a child, with sincere and pious people - an old man Gorkine and with his father. Here the writer draws a living contact with the world of Russian holiness, shows the eldest service of the devotee - the elder of Garnava Hepsimansky, describes his works. The picture of the pilgrimage in the monastery to the monastery to St. Sergia and the Batyushka Varnava of many different people from different social layers is deployed. All believing Russia appears before end XIX. century. "Bogomol" is a reflection of the pure childhood perception of the world.

In 1932-1933 I.S. The bumblebees work above the novel "Nanny from Moscow", on the pages of which the heartfelt image of the Russian believing old woman is revealed.

Vertex creativity and stage spiritual path Schmelev was the book "Summer Lord" (part 1 - 1927-1931, Part 2 and 3 - 1934-1944). It is quite applicable to the words of Christ "... if not referring and you will not be like children, you will not enter the kingdom of heaven" (Matthew 18, 3). In order to somehow soften the pain from the contemplation of the ruined, ruined Russia, get rid of painful paintings of the campaign of the Bloody Nightmare of the Civil War, the writer appeals by the years of its distant childhood.

In the "summer of the Lord", the shmelev is bright, fully and deeply recreates the church-religious reservoir of popular being. He draws the life of people who is inextricably linked with the life of church and worship. The writer shows the life of a person not in the change of the seasons of the year, but in the Church of the Savrobuby Circle - a man goes in time marked by the events of church life. The meaning and beauty of the Orthodox holidays, rites, customs remaining unchanged from the century to the century, disclose so exactly that the book and in emigration, and reaching the modern domestic reader became for many believers a kind of encyclopedia. In addition, psychological experiences, emotions, the prayer states of the Orthodox Christian are revealed here. "Summer Lord" - the narration of the truth of Orthodoxy in the soul of the man.

Last Masterpiece I.S. Shmeleva Roman "Ways of Heaven" (I Tom came out in Paris in 1937, II Tom - in 1948) - a unique phenomenon in Russian literature. A pious author created a work in which human life is inextricably linked with the action of divine fishery. About this new features In Russian literature writes I.A. Ilyin. "And since there is Russian literature since there is Russian literature, for the first time the artist showed this wonderful meeting of the peace-congent Orthodoxy with a deplaimed and responsive-tender children's soul. For the first time, a lyrical poem about this meeting, which is not in dogmat, and not in the sacrament, and not in worship, but in everyday life. For life is pierced by the currents of the Orthodox contemplation. "

Shmelev left us a clear understanding that nothing is scary, because Christ is everywhere. The writer lined up this truth and calls us to see it and feel constantly. This is what the artistic requirement finds a covered beauty under the grimers of life. This saving world is Beauty - Christ. Before he was looking for her on earthly ways, it turned out - only turned out to "heavenly". These ways I.S. Shmelev left the earthly life.

In December 1949, he said: "God gave a sinner with life, and this obliges it. I want to live by a real Christian and I can realize it only in church life. " June 24, 1950 Shmelev goes to a small monastery of Pokrov God's Mother 150 kilometers from Paris. His desire for monastic peace and silence, unhurried prayer and quiet holidays came true. He unpacked things, stood, breathing in the fresh air of the summer evening under a quiet bell ringing, and, after a few hours, died. Such a cum is God's gift: not in malice and confusion, and his Lord ended in the world and spiritual flashes.

"The Bible is a book addressed to all of humanity," said the Patriarch of Moscow and All Russia of Alexy II. "The Bible spoke to our ancestors, tells us and will speak to our descendants about the relationship of God and man, about the past, present and the future of the Earth on which we live."

THESIS

Orthodoxy and culture -

Unity or collision?

Program Pot educational work Igumen Nikita (Ananiev)

Preface

PART ONE

Chapter 1. Creative human activity before the fall

Chapter 2. Consequence of the Fall and creative Dar. In man

Chapter 3. Language as a means of cultural exchange

Babylonian tower

Causes of culture

Chapter 4. PROetContra: Two sides of one culture

Apologetics of culture

Fathers opinion: "Contra"?

Chapter 5. Christian Culture

Art and freedom

¨ canon in art

¨ New inventions of postmodernism?

The top of the creative activity of man

Chapter 6. Some conclusions

PART TWO

Chapter 1. Experience reading: "Master and Margarita"

Portrait of an era

Atheistic worldview

Biblical characters in the novel

Freedom of man

Margarita

Responsibility of freedom

Black mass

Where did the Master's Novel

Price inspiration and mystery name

Bracket

Where leads the reader's romance

Chapter 2. Music Pop Culture

Historical Overview

¨ "Canon" rock culture

¨ Spiritual components of the East and West

the end domestic culture and "seven worst"

Is it terrible rock culture as her "Male"?

¨ "Electricity", leaving for the ground

¨ Rock culture and dialectical materialism

¨ "Powered" rock culture. Rock in life and books

¨ Problem "Unknown Address"

P.S

Sources and used literature

Preface

This work is an attempt to give answers to some questions arising from people both believers and non-church related to the problem of the relationship between the Church and Culture.

The first part is devoted to the consideration of the issues of the place and role of culture in the church, as well as about the influence of the Church in secular culture and art.

The second part is practical - it is an attempt from the standpoint marked in the first part of the work, to analyze literary work, which is based on religious plots, as well as evaluate such a phenomenon of modern mass culturelike rock music.

Chapter 1

Creative activity of man

Before the sin

The Book of Being (1:27) speaks of the creation of the man of man in his image. Traditionally, the concept of "image" includes such divine properties as freedom, without which "no personality and no love; The creative abilities of a person (since the Lord himself is the Creator of Heaven and Earth) and his desire for perfection in all areas. "

The person was not only endowed with the ability to work, he was called for the development of this gift. So, the Lord did not just gave a person to possession, but demanded the cultivation of him (Gen. 2:15), although all the created them was already "well quite" (Gen. 1:31). Paradise did not need him to cultivate him: he already made fruit, needless person. In the cultivation of Paradise, the man itself needed: he had to learn how to work. Unlike God, a person could not create "from nothing," but he could improve the God's gifts, bring them to even greater beauty and harmony. Through this creative activity, a person was likened to the Creator, which is challenged to the divine likeness. Like a priest, who during the liturgy, uttering "yours from yours", returns to God His gifts with Thanksgiving, people were introduced into possession of this world in order to return the world through the execution of the commandments, this gift of God, the Creator himself, who set man lord and king over the universe.

In the first chapters of Genesis (2: 19,20) there is a story about how God led all animals to a person to give everyone a name. The name is the symbol of his carrier, an attempt in several sounds to characterize the essence of who belongs to. Animal can not give the name to another living being; It can only respond to given name. The person is able to give the names to everything that he sees around himself, that is, it is capable of penetrating the essence of things. Not being the creator of the world of material, the world of animals, he becomes a co-creator of God, sharing with God-Creator the joy of possession of the world. And precisely because the person is intelligent, has the features of a creative start, divine Logo, he becomes the king of the universe.

Obviously, the Lord from the beginning had some idea about the role of man in the universe. The man "Only one of all the creations was endowed except the mind and reason, also feelings." They, "naturally connected to the mind, discovered the opportunity to create a variety of multiple arts, sciences and knowledge. It was given only to a person. " Creativity, thus, was the idea of \u200b\u200bGod about Adam, the vocation and obedience of man. It was on the execution of this idea that all the quality and abilities communicated by God should be sent to the man. "The Holy Maxim confessor with an incomparable force and completeness outlined the mission assigned to humans. Adam was supposed to be a clean life, the union is more absolute than the exterior connection of the floors, overcome their separation in such a chastity, which would be integrity. At the second stage, he had to love to God, from everything renuncing and at the same time comprehensive, to connect the paradise with the rest of the earth Space: Wearing a paradise in myself, he would have turned into paradise all the land. Thirdly, his spirit and his body would triumph at the space, connecting the entire set of sensory world: the land with his heavenly firm firm. At the next stage, he had to penetrate the heavenly cosmos, to live the life of angels, to learn their understanding and combine the world speculative with the world sensual. And finally, the Space Adam, irrevocably giving all of himself to God, would give him all his creation and would receive from him on the reciprocity of love - by grace - everything that God possesses in nature; So, in overcoming the primary separation onto the tweak and non-resident would be accomplished by the burden of a person and through it - the whole space. "

From the words of the Holy Maxim, the confessor can be seen that, for the execution of the Divine plan, the human oblivion was necessary, since the rest of the universe was filled with the divine grace through him. Consequently, the main object of the application of the creative forces of Adam was his own personality, his soul. It is to improve this person, this soul and God came to talk with Adam and Eve "In Paradise during the coolness of the day" (Gen. 3: 8), since "Spiritual Life - Human Herriage, Higher Creativity, is impossible without Aid over ".

Chapter 2.

The consequences of the fall and the creative gift in man

Virtue - Mrs. Talent.

Talent - servant virtue.

If there is no owner in the house and the servant disposes to everyone,

doesn't the Beschenism and Permanent come across it?

Hong Zychcheng

To this and serve art,

to enable the knowledge of good and evil.

A. Durer

The cultural space of mankind before the sin joined everything and all with his source - God. It was limited only to the limits of Divine Love, that is, essentially was limitless. It was part of the whole, but was not allocated in something separate, private, and therefore cultural space Humanity to the sin can only be said conditionally. The man perceived the divine grace and, like a mirror, reflected her, transforming the whole world. The fall of this mirror led to the "tipping" of this mirror: from now on, nature, matter, and man himself began to reflect. Instead of the Light of the Divine Grace, the flow of sin broke into the world and in his own way illuminated the creation. "Sin entered there, where he had to reign grace, and, instead of the divine completeness, the abyss of God was expressed in the creation of God - the Gate of Adov, which opened on the free will of man." A source appeared in the world creative designsopposed to the intention of God, the source is a ghost itself because of its involvement in non-existence, but real thanks to the free will of man and the presence of the creator's image in it.

The reason for the creative activity of man has changed, this change occurred due to the impossibility of direct contemplation, the admission of a person to beauty and harmony. In the world, the reason for the emergence of the "cultural initiative" was different from the same in the world before the sin. Just as the angels sing in the sky before the throne of the Almighty, singing and singing in the temple. But the singing of the first is a natural reaction to the contemplation of the Creator, and the singing of the latter is caused by the desire and simultaneous impossibility of such contemplation. In one case, the "Magnify" from the transaction of grace, other than the experience of its absence and the desire of admission to it.

Without the possibility of direct admission to harmony and beauty, a man from a girlfriend began to create something that the particles and items guessed, since the attraction and the desire for harmony and beauty ontologically inherent in human nature. But with the distortion of the will of the person changed and the vector of his aspirations. The possibilities of admiration for non-resident energies and grace person prefers to exist among the "beauty" and "splendor" of their own creations: the incompleteness of such images of being is realized, but in the process of self-deception, which is necessary to calm conscience, due to the refusal of truth, is explained and suggested in incomparably more easy way Achievement.

Obviously, the goggleless path of such creativity is by self-deception, complacency, and no wonder the activities on the social and aesthetic improvement of the world after the fall, the descendants of Cain were headed. Building cities Instead of the Eden Garden, Hearing Singing Singing and the game on tools Instead of hearing the voice of God, the creation of various tools that help relieve the punishment of God, indicate that Cainits were purposefully equipped on Earth, not particularly repenting to retreat from God and seeking new, individual (that is, different from the divine plan) forms and spheres of implementing the studies of the custody. Apparently, from the point of view of the development of civilization, such activities of Cainites brought the greatest result with the smallest spiritual costs, since he drove the call of the soul in the divine direction, which reminded of the need for a ascetic lifestyle, primarily the life of the inner, spiritual, and at the same time allowed to strengthen its position on Earth Compared to other peoples.

The role of Orthodoxy in Russian culture

Performed: Student 63g.

Evening Faculty of SGAP

The culture of Russia has historically formed under the influence of Orthodoxy, and all its spheres are deeply connected with Orthodoxy. Being historically the core of traditional Russian culture, Orthodox culture is closely related to the national cultures of many people of Russia in their historical development and modern state.

In the Russian Federation, the Orthodox Christian religion is the main traditional religion, belonging or the preferred attitude to which most Russians express. In the scientific community, the Orthodox religion is characterized as a culture-forming in relation to the historically established over a millennial period russian cultureSince it has had a decisive impact on the formation of Russian national cultural identity, the specifics of the culture of our country in the space of world civilization.

Orthodox culture hugs a large circle of social phenomena affecting almost all the main areas of public life, primarily the sphere of the spiritual life of society. The spiritual sphere of life of society and culture is in a narrow understanding, worldview phenomena culture: religion, philosophy, ideology, and wide - all specifically human forms of vital activity and culture. The worldview of the personality, the system of value orientations, adopted attitudes of attitudes and behaviors determine the focus and results of the expedient human activity in society. The spiritual and ideological sphere of culture has a decisive impact on the content and specifics of people, creativity, any material and spiritual production. This circumstance is connected with the importance of Orthodox culture in the moral, aesthetic education of children and young people, the qualities of citizenship, patriotism, culture of inter-ethnic and interfaith communication in them.

The significance and influence of Orthodox culture in society is not exhausted by the sphere of spiritual life. In the framework of the Orthodox cultural tradition, a unique civilization phenomenon was formed in its historical development - the Orthodox Image (Lifting) of Life. This is the area of \u200b\u200bculture and everyday life of millions of Russians throughout dozen generations, interpersonal and civil relations, sustainable stereotypes of social behavior that have become an integral part of Russian reality. Orthodox culture of attitudes towards nature, work and production was obtained by a large-scale material embodiment. Most of our national cultural heritage expressed in the material culture of the Russian people - historical buildings and structures, material monuments of history and culture, objects of everyday life and production, folk creativity, art, etc. belong to Orthodox culture or carry its imprint.

Each national culture is a form of self-expression of the people. It manifests the features of a national character, minorasania, mentality. Any culture is unique and passes its own, a unique path of development. This fully applies to Russian Orthodox culture. It can be compared with the cultures of the East and the West only to the extent that they interact with her have an impact on its genesis and evolution, are associated with Russian culture of a common destiny.

In the spirit of Russian culture of the latitude and extremes in the expression of the emotional state. A.K. Tolstoy, the author of the novel "Prince Silver", one of the co-authors of the works of Kozma Prutkov "perfectly expressed this feature of a national character:

Kohl love, so without reason,

Kohl threatening, so not for a joke,

Kohl blunt, so dried

Kohl cut, so glossing!

If you argue, so boldly

Karah, so for the work,

Kohl to forgive, so with all the soul,

If a feast, so feast Mountain!

"To the primary, the main properties of the Russian people belongs to an outstanding kindness of it, - writes N.O. Lossky - it is supported and deepened by the search for absolute good and related to her religiosity of the people. " Noting the importance of national spiritual values \u200b\u200bfor understanding the specifics of national culture, N.A. Berdyaev wrote: "The nation includes not only human generations, but also the stones of churches, palaces and ussers, gravestones, old manuscripts and books. And to catch the will of the nation, you need to hear these stones, read the exilepal pages "

In the sphere of attention of scientists, the phenomenon of Russian religiosity has always been, a special type of folk spirituality, which was also called "duals", "terrorism", etc. Indeed, the folk religiousness of contradictory: on the one hand, Orthodoxy for the peasants clearly made up a rather high spiritual value, On the other hand, the weak interest and knowledge of church dogmas, liturgical texts, etc. and strict adherence to the ritual side of the creed.

Russian culture has always found recognition, high assessment and worthy place in world culture, being a significant and integral part. The greatness of Russian culture for the ten centuries of development was determined by its deep spiritual content, ascending to the Orthodox morality and the history of Christianity. The spiritual system, as well as ideas, and the figurative language of the best works of contemporary art of Russia have the same basis.

Orthodoxy is a traditional and cultural (forming culture) of religion in Russian land since 988. This means that since the end of the years, Orthodoxy becomes a spiritual and moral rod of society, forming the worldview, the nature of the Russian people, cultural traditions and lifestyle, ethical norms, aesthetic ideals. Christian ethics for centuries regulates human relations in the family, everyday life, in production, in public places, determining the attitude of Russians to the state, people, the item to the world, nature. Legislation and international relations are also developing under the strong influence of the Orthodox Church. Christian theme. nourishes images, ideals, ideas creative sphere; art, literature, philosophy use religious concepts And symbols, periodically return to Orthodox values, study and rethink them.

The Orthodox Church unites people on weekdays and on holidays, in the years of testing, deprivation, grief and in the years of great creatures and spiritual revival. Any people have the ideas of state dispensing and public, civilian, national ideals are inextricably associated with the ideals of spiritual and moral. This very accurately wrote the great Russian writer and philosopher F. M. Dostoevsky:

"When all sorts of people, any nationality, the idea of \u200b\u200bmoral has always been preceded by the emergence of nationality, for it also created it. This idea has also proceeded from mystical ideas, from beliefs that a person is eternal that he is not a simple earthly animal, but is associated with other worlds and eternity. These beliefs were always formulated and everywhere in religion, to confess the new idea, and always, as soon as it started new religionSo immediately created a civilian new nationality. Take a look at the Jews and Muslims: the nationality of the Jews developed only after the Law of Moiseeva, although it began from the law of Abrahamov, and Muslim nationalities appeared only after the Quran. (...) And notice as soon as after the time and centuries (because here, too, our law, I was unknown) I began to get treated and weakened in this nationality, the spiritual ideal, so the nationality immediately began to fall, and all of her Civil Charter, and fused all the civil ideals that have time to work out in it. In which nature, a religion was made in the people, and civil forms of this people were born and formulated. Therefore, civil ideals are always directly and organically connected with the ideals of moral, and the main thing is that it is undoubtedly among them alone and go out. "

Ideals of Orthodoxy in Russian Culture

People who are not familiar with the basics of Orthodox culture, there are many questions about the relations of Russians to other peoples and to the material world. Why does Patriotism and loyalty to Orthodoxy in the Russian people naturally combine with tolerance to other religions and with some indifference to material losses? Why does Orthodoxy nobody forcing anyone for contacting the Orthodox faith and at the same time so open? Why does the Orthodox Russian people do not close themselves from communicating with other peoples and nationalities, and hospitably takes them into their church, state and civil society, despite the fact that this is most often "unprofitable"?

The origins of respectful and friendly attitudes to all people and at the same time willing to come to the rescue to the need for protection go back to the teachings of Christ:

"... who wants to sue you and take your shirt, give him and upper clothes. You give you to you, and you don't get away from the thought. You heard that it was said: Love your neighbor and hate your enemy. And I tell you: Love your enemies, bless you curse you, the charity hate you and pray for those who have been offending you and drive you, let you be the sons of your heavenly, for he commands the sun to be ascended over evil and kind and sends the rain on the righteous and unrighteous. For if you love those who love you, what is your reward? Is it not doing and sootari [*]? And if you welcome only your brothers, what do you do? Does the pagans do not come? So, be perfect, as your Heavenly Father is committed. "(Matt. 5:40, 42 - 48).

These great Christian ideals are pushing the Russian people through all the tests, trying to show mercy and patience to each person, entered by the material benefits for the good, universal, all-industrial fag in the name of Christ.

At the same time, for Russian people, the defense of Orthodoxy and Fatherland has always been considered the sacred duty of Christian, because in this case the shrines were defended.

Adequately carry and embody these the highest ideals in human worldwhere many other personal, national, political and socio-cultural ideas are being implemented, very difficult. On this occasion, F. M. Dostoevsky wrote:

"... Russian people are in the vast majority of Orthodox and lives the idea of \u200b\u200bOrthodoxy in completeness, although it does not understand this idea clearly and scientifically. In essence, our people except this "idea" and there is no, and everything comes from it, at least our people wants, with their own deep conviction of their own. He wants everything that he has and what gives him, of this only one idea and proceeded. And this is despite the fact that much the very same people is and goes to absurdity not from this idea, but a ramp, ugly, criminal, barbarian and sinful. But also the most criminal and barbarian, even though sin, and still pray to God, in the top minutes of their spiritual life, so that the sin of them and Smera, and everything would have come out again from the favorite "idea" of them. "

It says about the presence of forces for the revival of the people and everyone (even perishing) man. These forces are in the correct understanding of salvation as liberation from sins the grace of God, in the ability to repent as the necessary condition for salvation and in hot prayer as a manifestation of the will of the soul to salvation.

The formation and development of Orthodoxy

Our ancestors to the century were pagans, but not Christians. The year 988 entered the history of the Russian people as the Year of the Baptism of Russia.

Since that time, Orthodoxy became officially state religion in Russia. Only the Orthodox Monarch could stand at the head of state, weddowed by the reign or reign on the Orthodox tradition. The official acts of the state (birth, marriage, wedding for the kingdom, death) were registered only by the Church, and therefore the relevant sacraments were made (baptism, wedding) and worship.

All state ceremonies were accompanied by prayers (special worship services). The Orthodox Church played a crucial role in state affairs And in the life of the people.

In the XVI - XVII centuries, many innovative (confessions of other religions) were included in the Russian state (Catholics, Protestants) peoples and states. The Russian Orthodox Church did not conduct the violent appeal of the peoples in Orthodoxy, but the transition to Orthodoxy was supported and encouraged. Cruising B. Orthodox church People gave various benefits, in particular, taxes were filmed.

The concepts of "Russian" and "Orthodox" in Russia until the XX century were inseparable and mean the same thing, namely: belonging to Russian Orthodox culture.

Orthodox, and therefore belonging to Russian Orthodox culture, a person of any nationality could become, ready to take through Holy Baptism And faith in Christ an Orthodox worldview and lifestyle. And so happened often: representatives of other nationalities and religions took Orthodoxy as faith, the worldview and, accordingly, Christian Being and became the true sons of the Orthodox Fatherland for them. Often, these people left a bright mark in the history of our culture, seeking faith and truth to serve a new homeland in the glory of God, as they said in Russia, which meant honest ministry not for personal careers and their own interests, but for the glorification of the Lord. Thus, civil community in Russia was formed not by national sign, but according to belonging to Orthodoxy and attitude to the Orthodox state.

After the October Revolution, January 23, 1918, the new Soviet government adopted the decree "On the Church Department from the State and School from the Church". The principle of "Freedom of conscience and religious beliefs" was proclaimed, which in fact turned into a real terror against the Orthodox Church, clergymen and parishioners. The state and society were declared atheistic (atheism - the denial of God), and instead of ensuring the rights of citizens to freedom of conscience and religious beliefs, a policy of struggle with religion was carried out. The temples were closed and destroyed, the priests were arrested, subjected to tortures, killed. Concentration camps arranged in the monasteries. In 1930, the bell ringing was banned in Moscow. Such terrible, cruel and immoral pages of our history were caused by a new atheistic ideology, completely alien to traditional Russian culture, which formed centuries on the Orthodox ideals of love, good and humility.

However, the Orthodox traditions were deep, and the Orthodox religion remained the most common in Russia. And in closed temples, often it is often not safely bold to touch the saints.

Since the 90s of the XX century, the Orthodox culture in Russia began to be intensely reborn. The official attitude towards the Church, and the consciousness of citizens changed. The bells rang, in open and restored temples and the monasteries were serving worship. Thousands of Russians came to the temples for the first time, gaining spiritual protection and support.

The revival of the Orthodox Culture could not prevent and even "contributed" the activities of the preachers-sectants, various kinds of "healers", as well as missionaries (distributors) of other religions. Since the beginning of the 90s, they actively promoted their "ways to salvation", "educational programs", the methods of "recovery and spiritual aid", distributed literature and a variety of fetishes (fetish - the subject, allegedly endowed with supernatural properties). Multical harm caused by them, drew many Russians behind the oven protecting native traditions.

Currently, the traditions of Orthodox religion remained in Russia and reflected in all areas of Russia's existence, including legislation, public, family, domestic relations, as well as literature and art.

In Moscow and other original Russian cities, among mostly Russian population, and earlier, people of various nationalities and religions continue to emerge and continue to emerge and they do not seek to return to the birth of ancestors. This means that the Great Russian Culture, based on Orthodox traditions and morality, attracts other nations not only by high spiritual and aesthetic and scientific achievements, but also the excellent traditions of human hostel, peace and fraternal relations to all people. It is very important in the modern world to show nobility, hospitality, kindness and skill even everyday worries and personal problems comprehend and subjugate the highest spiritual ideals.

Without God, the nation is a crowd,

Combined by defect

Or blind, or stupid

Il, which is still scary, - cruel.

And let anyone go to the throne

The verbal high syllable.

The crowd will remain a crowd

Until you turn to God!

Who does not understand the people of our Orthodoxy and the final goals of him, he will never understand our people.

F. M. Dostoevsky

List of used literature

Milyukov P.N. Essays on the history of Russian culture: at 3 t. M., 1993. T. 1. P. 61.

Klyuchevsky V.O. So.: In 9 t. M., 1987. T. 1. P. 315

Berdyaev N.A. The story and meaning of Russian communism. M., 1990. S. 7.

Lossky N.O. The conditions of absolute good. M., 1991. P. 289.

Berdyaev N.A. New Middle Ages. Berlin, 1924. P. 28.

Tolstoy L.N. The path of life. M., 1993. P. 157.

Milyukov P.N. Essays ... M., 1994. T.2, Part 2. P. 467-468.

Essay in the development of Russian philosophy. M, 1989. P. 28.

Cyt. By: Voloshina T.A., Astapov S.N. Pagan mythology of Slavs. Rostov N / d., 1996. P. 26.

Spet G.G. M., 1989. P. 28-29.

Economy I. (Igumen John) Orthodoxy. Byzantium. Russia. M., 1992. P. 28.

Lotman Yu.M. The problem of the Byzantine influence on Russian culture in typological lighting // Byzantium and Russia. M., 1989. P. 229, 231.

Literature Ancient Russia. P. 190-191.

Stepun F.A. Thoughts about Russia // New world. 1991. No. 6. P. 223.

Basics of Orthodox culture. A. V. Borodina.

Tutorial for the main and high steps of secondary schools, lyceums, gymnasiums.

Edition 2nd, 2003, Moscow, Publishing House "Pokrov", 288 c., Tver. per.