Without exception, all parents must raise their children morally. This important criterion combines a complex of all the positive feelings and skills of any person. Those children who were raised in an atmosphere of morality easily go to the aid of another person, feel comfortable in a team, they persistently pursue their dream, turning it into a goal, while remaining honest. These children have self-confidence, they are brave and courageous, polite towards everyone around them without restrictions, and adequately perceive criticism.
Moral education of preschool children: the role of the family
A preschooler is a child 4-6 years old. During this period, adults can actively influence the child's views and some personality traits.
Many children attend kindergartens, but it is still the parents who have the maximum moral authority for the kids. Therefore, the moral education of preschool children rests almost entirely with the family.
The values that will mean a lot to a child in the future are determined by his environment. In order for children to grow up honest, humane, and responsible, they need a worthy role model before their eyes. The moral education of preschool children is based, first of all, on the personal example of loved ones. If parents make a sincere choice in favor of spiritual values, then the child will be able to follow them in doing the same.
Unfortunately, many mothers and fathers do not have the opportunity to spend much time with their children. A busy work schedule can greatly limit communication with the younger generation. Does this reduce the role of the family in the moral education of preschool children? Of course not.
Try to make the most of the time you spend with your baby. It sounds trite to say that children grow up quickly. But this fact is directly related to moral education. In just a few years, your preschooler will gain other authorities besides his parents, his opinion will depend on the words of many strangers, and family approval will not be decisive. It is necessary to use all opportunities for the moral education of preschool children in order to have time to invest spiritual values in the child.
Mistakes that interfere with the development of morality
- When trying to raise a moral recipient, there is no need to force him to do something, saying that this is a moral matter. Children must be led in the family to the point that they themselves really want to always act honestly and justly; this is what moral education means.
- You cannot tell your children that good deeds should be done only for the family, and that you can act differently with other people.
- People who make mistakes are those who do not allow their children to let other children play with their things or give a treat to a family member or someone else.
- It is a mistake to pay money or gifts for excellent studies or good deeds.
Goals of moral education of preschool children
The goal of moral education of preschool children, as well as any education in general, is to prepare a worthy member of society. Think about how you would like to see your child in the future. The moral aspect of your baby's personality is of great importance. Almost all parents would like to see their child strong, responsible, humane, kind, and honest.
The goal of moral education of preschool children is to familiarize the child with moral laws and basic spiritual values. The child must make the choice in favor of a good start sincerely and independently, but under the strict guidance of adults.
Nowadays, there are parents who protest against the moral education of children. Their main argument is that it will be extremely difficult for a child with a high moral level to survive in our cruel society. In general, this approach is understandable, but it is very controversial.
Firstly, morality is a sincere commitment to the internal ideals of society, which means it helps to live in a team. Secondly, even if an immoral person manages to achieve a lot in life, it will be, first of all, material values. It is almost impossible to create a strong family, make friends, and maintain communication with relatives without observing moral laws. Perhaps, in the complete absence of spiritual principles, such a person will not feel his own loneliness and inferiority. But will parents who raised an immoral child be happy? Most likely no.
Moral education of children is a movement towards a happy future for your child. Based on traditional values, the child will be able to overcome any difficulties in the future.
What it is
How to choose the right position of moral education?
To do this, adults must know the definition of the concepts of morality, morality, and education .
Education refers to the assimilation of certain skills of social behavior instilled in the surrounding social environment, parents, and teachers.
A person uses these skills in social life. For example, he learns the rules of behavior at school, on vacation, etc.
Morality is the moral qualities of an individual , which set the boundaries of behavior, his spiritual qualities necessary for adaptation to the social environment.
That is, moral principles are the boundary that a person will never cross. Without these principles, humanity becomes like animals, guided only by instincts.
An individual may be well-mannered, know all the rules of etiquette, but his actions will be immoral, immoral.
Moral education of younger preschoolers
Young children have certain characteristics in their perception of our world. The younger the baby, the more imaginative thinking he has. The moral education of younger preschoolers is built taking into account these features.
At the age of 3-4 years, a child mainly learns about the world through play. By introducing elements of moral education into the gameplay, you can achieve colossal success. You can use different characters to demonstrate kindness, compassion, courage, and honesty. Your assessment of the behavior and actions of fictional characters is important to your child.
Games with peers are also important for the moral education of preschool children. Adults need to monitor these activities of children and unobtrusively intervene in the process if necessary.
Special classes in moral education at this age are practically not needed. The personal example of adults and properly organized games contribute to familiarization with the basics of the moral laws of society.
Primary social adaptation and its features
As we have already established, early childhood is the age when the basic moral qualities of children begin to form. A unique starting point in the process of moral education is the first moral demands presented to him by his immediate environment and society as a whole. The leading role in the development of a child’s morality is still played by an adult, whose behavior becomes a model for further actions for the child.
Stages of socialization of young children
Thanks to all this, the child is included in a phenomenon called primary adaptation in society. In order for primary social adaptation and its foundations to be as effective as possible, the child must develop a need for communication and interaction with parents. Based on this, in the future he will develop a friendly attitude towards his peers and close people in general. The child begins to “read” verbal and non-verbal signals from them, understand them, and later react and respond to them. In his life, permissions and prohibitions appear and play an increasingly significant role.
The mechanism of understanding what is possible and what is not possible in the future will form the basis for the formation of correct behavior and useful habits.
Moral education of older preschoolers
Older children already have a large amount of knowledge about human society and its laws. A 5-6 year old preschooler not only perfectly understands the difference between good and evil deeds, but also has enough self-control to limit himself.
The moral education of older preschoolers is a difficult task, as it requires maximum sincerity and passion from an adult.
However, in some ways it becomes easier with older children. For example, humane books, cartoons, and plays come to the aid of adults. Good works of art affect children at the emotional and intellectual level. Moral education of preschool children through art is a traditional method. Parents need to choose the right works and discuss the impressions received with their child. The role of conversation at this age gradually becomes greater.
Principles of Christian pedagogy and moral education of Russian children - Rev. Boris Nichiporov
Christian pedagogy is imbued with faith in man, in any person. There is one place in the life of John the Theologian: he happened to meet a robber who had previously been a completely respectable Christian. Seeing the saint, the robber suddenly saw himself with his spiritual gaze and, burning with shame, tried to run away. But John the Theologian ran after him as long as he could. When he was exhausted, he stopped, took a breath and simply began to call him. The robber stopped, spoke, and then, having sincerely repented, returned to a good and righteous life.
This episode contains an image of our hope. A true teacher not only believes, he firmly believes that the image of God in man is indestructible. And while a person is alive, there is hope.
I. Fundamental Dogma.
The fundamental establishment, which is revealed to the teacher at the same time by both mystical and rational spiritual law, is the dogma of the dual nature in Christ. The divine and human natures in Christ are united, unconfused, but inseparably.
They reproach dogmatic church thinking for being inert and unprogressive. Any mental attitude is dogmatic. The same atheistic humanism is rigidly and even cruelly dogmatic. Don't be fooled by his smiling façade.
Its dogmas: 1) There is no God. 2) Man, but a godless man, deprived of his own core, is the center of the Universe. 3) Dogma is a projection of the previous one and is almost not realized, but essentially the most important. Its content may vary, but the meaning is the same: it is I, who is losing not only the image of God, but also a human face, who is the center of the Universe. 4) There is no death, there is only life. But death cannot be abolished by our desire. With this dogma, lifelessness and deadness, which have not gone anywhere, enter into life itself.5) Let us conclude, although we could continue further, with the dogma of the priority of youth consciousness, youth subculture, the purpose of which is to prevent the deepening of the world, to not allow one to pause and think, to deprive a person of concentrated experience and spiritual potential of generations. It is not for nothing that the culture of non-religious humanism does not know the institution of eldership, spirituality, in contrast to all spiritually developed civilizations.
In Russia, the culture of old age knew the highest rises. Let us remember the century of St. Sergius, abbot of Radonezh. Let us remember St. Seraphim of Sarov, John of Kronstadt, the elders of Optina Hermitage...
However, even among Orthodox people you can hear talk that the elders are no longer there. It must be said that such conversations took place a thousand years ago - long before the age of St. Sergius. This is mentioned by Simeon the New Theologian, who lived in the tenth century; Rus' had not yet been baptized, and Simeon the New Theologian wrote something like this: So, they say, monks walk around our monastery and say that there will be no more true elders. He further pointed out that it is better to have a simply pious monk or an ordinary parish priest as a confessor than to live arbitrarily, to live without blessings and advice.
It is good if from childhood a person is accustomed to confessing and consulting with a confessor. This is a normal spiritual activity . The confessor is the same family doctor. Having known for many years the peculiarities of the mental structure of a boy or girl, he can quickly and correctly recognize the history of one or another vice, the background of a spiritual crisis. An elementary truth for any real Christian family and completely unknown to outside people.
Apparently the most important and most difficult thing for a confessor is his transparency to God. In his own person, the confessor should not block the Light of God’s Grace for his spiritual son. And he also needs to mystically feel the peculiarities of the life path of this particular person. There are no stencil paths. Every path to Christ is unique.
With the help of a confessor, having acquired the first skills of confession, the child is able to take the first steps in that spiritual work, which in Orthodox asceticism is called “invisible warfare” (Reverend Nicodemus the Svyatogorets), to master the rules of combating sinful thoughts - feelings - actions.
Christianity has a comprehensive mastered program of practice of spiritual self-education and correction . It is in the field of overcoming “oneself, a sinner,” that the will is formed, giving birth to courage and patience, the ability to cope with everyday difficulties and not desecrate one’s soul.
The freedom of a teacher, the freedom of a confessor lies in the fact that they must only sow, sow skillfully, and it is not for us to choose fertile or rocky soil.
II. Didactic principles.
Everything that relates to God, to religion, refers to the highest in man, to the image of God in his soul and must necessarily be associated with a feeling of reverence.
Naked awareness does not and cannot solve any moral and spiritual problems. Without reverence, in my opinion, spiritual education is meaningless. It's even worse than nothing. Information approach: information about Abraham, St. Sergius, etc. can only become fuel for disgusting “Soviet” cynicism, even more vile against the backdrop of a certain education, “well-read” and “mastery.” It would be more appropriate to call such education “education”, there is so much stupidity, arrogance and deepest ignorance in it. As the apostle says: such knowledge only puffs up, but love edifies (I Cor. 8:1).
Reverence is a feeling, on the one hand, that is completely understandable, but on the other hand, it is difficult to describe. One ascetic said that reverence is a combination of the fear of God and joy in God and the Savior. Apparently it (reverence) is connected with the structure of the soul, which, when approaching certain objects, feels the co-presence of God. At the same time, something needs to be done, both external and internal. As Moses was told by God when he saw a bush that was burning and was not consumed: Do not come near here, put off your shoes from your feet, for the place on which you stand is holy ground (Ex. 3:5).
Reverence within the framework of religious education is formed through participation or experience of this or that reality as a shrine.
The Supreme Shrine is the Lord Himself. “Holy, Holy, Holy is the Lord of Hosts,” sings the Church. The shrine and the Church itself, icons and other sacred objects. The shrine is the Cathedral of the Holy Church, headed by our Most Holy Lady Theotokos and Ever-Virgin Mary. The shrines that are certainly associated with the above are “mother”, “father”, “bread”, “Motherland”, “my city”, “my home”...
Finally, one’s own soul and even body should become a shrine.
You need to learn such concepts as “defilement (of soul and body) through sin”, “purification through repentance”.
All this is poorly understood if it is only taught in lessons and is in no way connected with real entry into the liturgical life of the Church of Christ.
1. The principle of developing the heritage of the region.
As has already been said, the native land is a shrine. The concept of native land is both mystical and generic (native). It becomes mystical through the standing of a temple on earth, as a living and concrete place of connection between the Divine and the human. The temple is a place of reunification between what is above and what is below. It is ancestral through the mysticism of the earth, for our ancestors were taken from this earth. Here are their graves and houses. Here we are today. We came from the earth and will return to the earth in body.
Patriotism is, first of all, awareness of the Russian land as one’s own, awareness of oneself as responsible for this land, for its well-being, awareness of oneself in dialogue with the living history of the land. This is finally awareness of oneself among the generations that inhabited this land. Clarifying the latter, we can talk about the formation of responsibility for the direct inheritance of land management. This is, finally, the formation of a willingness to forgive (not condemn) the mistakes of fathers and grandfathers and the desire to atone for them with one’s life. The latter can be called straightening the path of the clan (family) and the people as a whole.
Patriotism should not be aggressive. This is a force that in the Church is called benevolent.
Apparently the time is coming when the world will recognize itself as a single organism. And we should not at all try to hide this or that religious teaching, this or that spiritual content from children. On the contrary, they need to show other religious traditions as fully as possible. There is no need to build such courses through sweeping criticism and anathematization of everything and everyone. It is necessary to strive to ensure that the conclusion about the depth and truth of Orthodoxy is the conclusion of the student himself.
One should clearly distinguish between formal, external knowledge and spiritual, mystical knowledge - it is always mysterious and completely incomprehensible, especially from the outside. A Christian may know (read) something about Buddhism, but he cannot know and is hardly even able to know what it means to pray like a Buddhist. The same is true with other religions, even, perhaps, with other Christian denominations.
We cannot say anything about their salvation or non-salvation. We firmly know the truth of the Orthodox path to God. Whether there are other ways - God knows. God knows. We, while remaining Christians, must, according to the commandment, love everyone and judge no one.
However, individual sectarian associations must be subjected to harsh criticism. But this criticism must necessarily be accompanied by compassionate love for lost people.
But the basis of real education should always be love for the Motherland, for its history, for its shrines and its saints. A person is incomplete if he does not experience the feeling of “native ashes”, if he is not created by “love for his father’s tombs.” One can only feel sorry for such a person from the heart, he is deprived of so much in life.
For us Russians, the homeland is, firstly, a specific place of birth or formation (city, village), and, secondly, Russia. It is difficult to imagine that anyone would call Europe their homeland. Except that from the American continent we sometimes hear nostalgic sighs from aging emigrants about “good old Europe.”
2. The principle of measure.
All great teachers pointed to this principle. It was formulated in a figurative and beautiful form back in the fourth century by Anthony the Great. The Egyptian patericon says: “Someone came into the desert to hunt wild animals and found Abba Anthony when he was speaking serious words to the brethren, and thought well of him. And the elder, wanting to explain to him that sometimes the brethren should be shown leniency, says to him: Put an arrow on your bow and strain the string. He did according to his word. The elder says again: “Train yourself even more!” He strained with all his might, and the elder again did his thing: - Strain! The hunter answers him: “You know, if I strain too much, the bowstring will break.” And then the elder said to him: “That’s how it is with God’s work.” If, when talking with brothers, you strain the bowstring beyond the limit given to them, they will soon break. So, for once, we need to show them a little leniency. And the hunter, having received many spiritual benefits, left.”
The principle of measure also has an ascetic aspect. This is especially true for the prayer load of our children. It should be, so to speak, strictly dosed - no more and no less. There is a moment of difficulty in prayer, but for a child, first of all, it should be a joy.
Often we build various educational programs (especially of the alternative type), without taking into account the levels of fatigue and exhaustion of our quite modern cyanotic and diathesis children. In particular, it would not hurt to think about this - how necessary it is for our children today to study Greek and Latin. Isn't there a blind, purely mechanical, restoration approach behind this? Take it down to the level of the last century! We forget that a century ago the air and water and cabbage were of a different quality!
It is important to achieve the right combination, balance of the mystical and the real in the child’s soul. The predominance of mysticism gives rise to mental illness, and realism in itself, without a deep spiritual orientation, becomes the cause of cynicism, skepticism and commercialism.
By the way, the Russian intellectual has always had doubts. And this is quite normal! A person can have doubts not only because they are groundless. Doubt can lead him to finding the Truth. Doubt is fruitful until the Truth is revealed in full. However, if doubt becomes a way of thinking and even a way of life, this inevitably leads to the degeneration of the personality. To cynicism, despondency and despair.
Regarding the quality and content of educational programs, one cannot help but consolidate with the point of view of Metropolitan Anthony (Bloom) of Sourozh, who wrote that “children need not awareness, but live contact that can excite the soul, inspire, they need not just a story.” And under no circumstances should parents “turn (the child’s) experiential knowledge into a cerebral catechism.”
Is it possible to sow seeds of faith, hope and love if the story is hopelessly uninteresting?
3. The principle of the unity of the mystical and rational.
We have already noted in the previous paragraph the need for a balance between the mystical and the real. The principle of a healthy, sober entry into spiritual life is the basis of Orthodox asceticism. The depth of faith must be combined with formless prayer. This means that during prayer you do not need to imagine anything. The Fathers of the Church say: if a young ascetic has climbed to Heaven, drag him by the feet from there. Therefore, in everyday monastic life there is a lot of very specific physical labor. The highest stages of spiritual life are entrusted only to those who have passed the so-called monastic test. There is great wisdom in this. The Church warned people against spiritual dangers. The ancient practice of gradually entering the spiritual sphere protected people from mental disorders, from states of obsession and delusion, seduction, immersion in a world that does not exist.
In sectarian groups that have deviated from the path of sobriety, people fall into slavery to the thirst for constant visions and revelations. We must not forget that the Apostle Paul says that Satan himself can appear before us in the form of an angel of light. There are no energies at all - “from outer space,” as psychics currently like to say. Only a person who has advanced along the path of asceticism and Orthodox sobriety is able to discern spiritual energies.
At the same time, there is no need to constantly scare with Satan. On the contrary, it must always be emphasized that God defeated the demonic forces on the Cross. And what Satan fears is the Cross of the Lord.
And the spiritual strength that a child so needs should be drawn from the holy Sacraments and, most importantly, from Holy Communion at the Divine Liturgy.
It is necessary to instill in children that we are not worthy of Divine Revelations. Phenomena may also be false. “Do not believe every spirit,” said the apostle (I John 4:1).
Other religious movements, primarily Protestants, on the contrary, tend to deny the Sacraments of the Church and extremely rationalize and simplify worship. They focus on the moral side of faith, often turning out to be an unattainable example for us. And there would be nothing wrong with this if the bright truth of the Church were not lost along the way, and the person were not deprived of spiritual strength and depth, and did not come close to unbelief and indifference to faith. Atheism, strictly speaking, is an extreme form of rationalism. However, a holy place is not empty for a long time. From the soil of unbelief, superstitions and occultism grow like lush grass.
Let's take our social consciousness. Astrological forecasts today are taken for granted. The average person does not even suspect that astrology is an ancient demonological discipline that is cursed by God. In the Bible, the prophet Isaiah, speaking about the Last Judgment and predicting a terrible death for harlots, writes: “You (the harlot) are directed by the multitude of your counsels; Let the observer of the sky and the astrologers and the foretellers of the new moons come forward and tell you what is about to happen to you. Behold, they are like stubble; the fire has burned them up; they have not delivered their souls from the flames... no one will save you” (Isa. 47:13-15). None (of them) will save you. These words are very relevant and important today.
The troublemaker, the demon uncle, teaches his nephew in the wonderful book by K.S. Lewis. He admonishes him on how to more skillfully tempt people: “If it is most possible to create a product (i.e., a modern person) of the highest quality - a materialist magician who not only uses, but also reveres what he vaguely and vaguely denies... we will be close to to a victorious end... "Devils" are comic characters for modern people, and this will help you..." It seems that the devils are doing well at the moment.
4. The principle of subordination of the spiritual, mental and physical in the structure of the personality.
The Gospel tells us that there are carnal people. These are those, as the Apostle Peter says, who follow the evil lusts of the flesh (2 Peter 2:10). There are soulful people, and there are spiritual people. This is what the Apostle James says about them: “Whether any of you is wise and understanding, prove this by actual good behavior and wisdom.” But if you have bitter envy and contentiousness in your heart, do not boast or lie about the truth. This is not wisdom that descends from above, but earthly, spiritual wisdom, where there is disorder and everything bad. But the wisdom that comes from above is first pure, then peaceful, modest, obedient, full of mercy and good fruits, impartial and unfeigned. The fruit of righteousness in peace is sown to those who keep peace” (James 3:13-18).
Of course, as long as a person is alive, the boundaries of the spiritual, mental and physical remain surmountable. The path upward, that is, to the spiritual, is the path of repentance in God. We need to discover in children the ability to “look into themselves.” Not just self-observation, but self-observation in God, which, on the one hand, inclines to repentance, and on the other, does not allow one to lose heart, but gives grace, joy and peace.
Purity of language and a special feeling and love for the Word are extremely important. This is not just a moral problem. To a much greater extent this is an energy problem, in modern terms. Vulgarity and obscene language have much greater energy than everyday and literary language. That is why swearing is conquering more and more new social groups of people. We Christians can observe with bitterness the extent to which our cities are desecrated by swearing.
Foul language has a demonic nature. The spiritual meaning of obscene language is an insult to the Mother of God and shrines in general. It weakens a person spiritually and pushes him onto the path of sin. Reconciles a person with cruelty, lies, betrayal.
A child who has experience in sincere prayer cannot be involved in obscene language. According to the words of St. Seraphim: he will hear “these” words and as if not hear them, know them and as if not know them. Man, the only one living on earth, knows the word. You cannot humiliate a person, he has the image of God, but you cannot humiliate him with a word. “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).
But there is another aspect of this triad: spiritual, mental and physical. If religious needs and corresponding activities (say, prayer, liturgical) correspond to spiritual needs, then the sphere of art, etc. corresponds to spiritual needs, and the sphere of sports, physical labor, etc. corresponds to spiritual needs. A spiritual person can be called a person who tries to with God’s help to subordinate (not at all destroy) the mental and physical spheres to the spiritual foundations of your life.
The task is not to suppress the spiritual and physical for the sake of the spiritual. The highest task is to balance all three spheres so that the spiritual guides and enlightens our mental and physical life.
III. Moral foundations of life.
1. Fundamental or basic moral feelings.
V. Soloviev identified three fundamental feelings that characterize the moral principle of an individual. These are feelings of shame, pity and reverence for the shrine. This is not about emotions and feelings, as they are usually understood. Rather, these are emotional moral attitudes that penetrate all spheres of the personality, including the unconscious sphere.
We have already talked about the feeling of reverence. Shame must be understood as an attitude towards chastity and spiritual purity. It is necessary to distinguish a real feeling of shame from the pathological shyness that we see within the framework of neuroses. Shame is not yielding to vulgarity, standing in purity. The ideal of chastity and purity for us is the image of the Most Holy Theotokos and Ever-Virgin Mary.
An ideal that is gaining enormous popularity today, despite its obvious immorality, is the girl as a harlot. The point, of course, is not to anathematize or curse these unfortunates. Sometimes among them there are sincerely suffering and deep natures. In the Gospel itself we see images of repentant harlots. And the life of the Venerable Mary of Egypt for many centuries has testified to the enormous potential of the human spirit, striving for rebirth in God.
However, we cannot help but condemn the reasons for the spiritual ill health of society. Our social consciousness is morally unrooted; it lacks the concept of sin. The widespread preaching of pornography and violence, debauchery and fornication, which does not meet any obstacles, is a direct consequence of the fact that for many leaders of the thoughts of society, the concept of freedom is outside any moral law, for them it is absolute. A.S. Pushkin has a simply brilliant expression on this matter - “the madness of disastrous freedom.”
At first everything is “simple and easy,” events unfold “with extraordinary ease.” But in fact, by the age of 25–30, such a woman cannot help but feel devastation, loneliness and melancholy. Let us remember that in a crowd of strangers, loneliness always feels more acute and hopeless. The path to the rebirth of the soul is never completely blocked, but it is very difficult to enter it. After all, for this you need to admit your moral defeat, bitterly repent and be in heartfelt contrition from your uncleanness, lack of chastity, desecration of the holy, trampling on the image of God in your soul.
Pity - according to V. Solovyov, is identical to love. In the Orthodox consciousness, pity is what covers the world. An Orthodox person feels sorry for everyone. “For we know,” says the Apostle Paul, “that the whole creation groans and suffers together until now, and not only it, but we ourselves, having the firstfruits of the Spirit, and we groan within ourselves, waiting for adoption as sons, the redemption of our body” (Rom. 8 :22–23).
“Greater love has no one than this, that someone lay down his life for his friends,” says the Lord (John 15:13). Sacrifice, contempt for death, standing to the end for one’s people were the distinctive features of the Russian army. It was Christ-loving, that is, loving our Lord Jesus Christ, and good-victoring. The victories that the Russian army delivered to its people were victories of good over evil. At the same time, Russian soldiers in their generosity rose to pity for their enemies.
The Russian army was famous for its discipline, obedience, which did not allow disobedience, and in its disciplinary forms it was in many ways like a monastery - the highest ideal of Russian life. During the Soviet period, the task of maintaining organization and order remained, but in the absence of real spiritual content, disciplinary forms became increasingly dead. The army, having become less like a monastery, took the prison, the principles and laws of the zone, as a model for its structure. Is it surprising that hazing and aimless, unjustified cruelty prevailed in it.
2. The conciliar principle of the Church and the Christian brotherhood of people.
In Russian theology and philosophy, the focus of attention has always been the church community of people. It was described by the difficult-to-translate word conciliarity; they spoke of conciliar consciousness.
The idea of the latest pedagogy about the priority of individual education is obviously a dead end and dooms us to failure. Individualism carries no less dangers than the hateful Soviet collectivism. One child is in no way able to resist the semi-, proto- and pro-criminal teenage groups that are emerging in huge numbers today on the streets of Russian cities. Every parish is a family. In this family there are always difficulties, mutual tension between people, and intractable problems. But the ideal, the standard for a Christian always remains the spirit of unity, which was revealed in the primacy, apostolic Church. The Spirit, the amazingly bright, transparent and pure atmosphere of apostolic conciliarity, always serve as an unattainable model for us. The high image of Christian life calls us to repentance, to prayer, to a life of hard work, to God’s work.
Messenger of spiritual enlightenment. M.: 1994 No. 1
Classes on moral education of preschoolers
Children's educational institutions also contribute to the moral education of children. A lot depends on the personal qualities of teachers and on the atmosphere prevailing in the team. Special classes on the moral education of preschoolers have a supporting role.
As part of the educational program of the kindergarten, children are introduced to some poems, fairy tales, and stories. During morality classes, the teacher discusses with children the characters in works, their behavior and character. It is advisable to approach such activities creatively. For children, small theatrical performances based on books will seem more visual. You can also organize a drawing competition based on the work. When discussing characters, you need to help children decide on a moral assessment of their actions.
Classes on moral education of preschoolers can also be held in the form of ceremonial events. So children may be interested in productions on the theme “Lessons of Politeness”, “Friendship”. If invited parents are present at the performance and during the discussion, then such activities will bring maximum benefit.
The role of the game in the formation of moral qualities
Not forgetting the extremely important role of play at this stage of development, it is necessary to actively use it in instilling in the child norms of morality and morality. Games allow you not only to simulate situations in which the child will have to show his best qualities and make a choice in favor of a fairer and more correct decision. But also to become accustomed to such phenomena as the distribution of roles, discipline, the rights and responsibilities of each participant in the game action.
Role-playing games - teaching adult life
The education of moral qualities in the family will be simplified if you use the simplest role-playing games.
Over time, the gaming repertoire expands significantly and becomes more complex and varied. leave a comment
