Epel T. A. Children and traditions of the Orthodox family. Orthodox traditions as an element of preserving family values, the special spiritual significance of the sacrament of marriage

Traditions and holidays

Traditions are usually associated with holidays. Before the revolution, they were tied to the church year, and this was beautifully described by I. Shmelev in the book “Summer of the Lord”, which became an anthology of Christian life for us, those who came to the Church after a long Soviet “pause” of unbelief.

We tried our best to imitate the family structure that had developed over the centuries in Tsarist Russia, but often without success. Why? Because times have changed a lot. And if in Soviet times the holidays were still tied to church holidays - the same New Year - to Christmas, March 8 - to Maslenitsa, May 1 - to Easter - then the post-Soviet time began to gravitate towards Western European values. It suddenly turned out that young people are celebrating Halloween and Valentine's Day with pleasure, about which there was neither a rumor nor a spirit before. Note that these holidays are in no way tied to Russian, traditional holidays. However, there was obviously an internal need to consolidate them, since they took root in our land.

Traditions and internal needs of the family

And yet, the creation of intra-family traditions depends only on the family itself: on its capabilities, on its orientation. The people of believers are inevitably fixed church traditions. For example, we always bake our own Easter cakes and paint eggs ourselves for Easter, despite the fact that many mothers of my age remark with surprise: “Why? You can still buy it in the supermarket, and quite inexpensively!”

To understand that these very actions and efforts to prepare your own special meal are a family tradition, you must try to accomplish this small feat yourself, at least once in your life! Here, my relatives have no questions about the appropriateness of such actions - and precisely because from year to year for more than ten years we have been preparing for the main Holiday of the year. And if Christmas traditionally still remains a universal holiday, according to its traditions - world-wide, then Easter and name days are already a purely our, Orthodox tradition. That is why it is interesting in the context of this article.

Church traditions as an established value

By the way, it is church holidays that bring into the life of a believing family many beautiful traditions fixed for centuries: birch twigs for the Trinity and fluffy willow for the Week of Vay, a Christmas tree and Easter cakes, birthday cakes and apples for Spas. But what a beautiful women's tradition - to wear blue headscarves for the Mother of God holidays, green - for the Trinity, etc.

All this came or passed on from those very prosperous times when family traditions fit perfectly into national politics. It was good for our ancestors to fast, when the markets all switched to the sale of lean products, meat was not served in taverns, even theaters stopped their work. By the way, my friend, who visited Greece during Lent, said that she could not visit the theater in Athens under the open sky, because the performances began only after Easter.

Family tradition strengthens the “cell of society”

I note that even such simple traditions did not appear as a result of the desire to consolidate them in our family, but arose naturally, based on the needs of our particular family, from its daily life, from the repetition of the annual cycle. It is all the more important for everyone to understand that only traditions, only repeated common actions can strengthen a family, connect everyone with each other by common interests and common values.

The Russian family has never been distinguished by individualism, like the Western one. It has always been strange for us to see people who lived in a family, each on his own, each with his own, separate and independent life. Our family has never been a free meeting of individuals contemplating each other at a distance, on the contrary, it is a joint common being, albeit forced in some way and not always easily tolerated, but living according to common laws.

The family is a reliable rear, this is what will always support, endure, calm and help in difficult times. That is why in a moment of joy - this is a common and inexpressibly multiplied by the number of participants, the joint joy of communication. Family tradition not only strengthens the family, it gives it the necessary impetus to live on, to love each other in sorrow and joy. Children, of course, do not make such vows to their parents, but relationships of mutual assistance are consolidated in joint actions and also become a good tradition.

We are the creators of modern traditions

I will only repeat once again: planting traditions from the outside is a completely useless exercise. Only those of them that are backed up by internal necessity take root, and therefore each family now has to develop its traditions - personally. Only with time can such traditions acquire a nationwide scale, as was the case with pre-revolutionary church traditions or with the tradition of celebrating Women's Day, about which so many copies were broken by church people, but which still remained the only women's holiday of such a general scale.

Now there are practically no such national traditions left. What is celebrated - by inertia and without the former scope. This speaks of the crisis of the state, but also of the crisis of the family as a whole. We must not allow our family to become an accidental place of residence for individuals. This state of affairs will gradually but steadily destroy our society from within.

To take all the best from the past experience of the Russian family and rework it in relation to specific modern conditions - this is the task that every family faces if it wants to remain friendly and strong.

So, it turns out that today we are the creators of new good family traditions. It is both pleasant and responsible at the same time. It turns out that it depends on us what the family of our child will celebrate later - Halloween or Easter.

The family is a certain fundamental sign of a person, the same as reason and religiosity. Saint Philaret, Metropolitan of Moscow said:“God, having co-created the first people, entrusted them and their descendants with the further creation of people into the world, entrusted, as it were, the continuation of His creative action. What a great gift!"

Modern society is divided into people of believers and atheists, into true Christians who live according to the rules of the Church and honor God, and people who are far from faith, vegetating in worldly fuss. Family and spiritual values ​​are passed on from generation to generation, but many families are just starting their Orthodox path from the very beginning, having lost continuity due to almost a century of persecution of the Church. How to create an Orthodox family in modern society and preserve the traditions of an Orthodox family? This question is asked by many truly believing Christians who are striving to create a Small Church out of the family.

Family traditions are a huge workshop in which everything is intertwined – inspiration, play, joy, creativity, skill, precision, art… Traditions inspire the space of events and create the atmosphere of our home… What is the atmosphere of our family like?

Children in an Orthodox family for the first time in their lives encounter submission to the authority of their father and mother, and this experience is the most important on a difficult life path, softened by love for a person who rules and demands submission. By following the instructions of the parents and observing the prohibitions, the child gains inner freedom, realizing that the authority of an older person is not intended to break his character, humiliate or enslave. Taking punishment not as a punishment, but as an indication, the child learns to live correctly. In an Orthodox family, parents must learn to restrain and suppress their anger, not to be irritated, and to be able to punish with love.

Seeing how his parents love him in a Christian way, the child learns the experience that will be useful to him in the future: how to create an Orthodox family, create in it an atmosphere of striving for God, i.e. to realize the statement - "family - Small Church".

There are often many children in an Orthodox family, and every child is loved. Each of our days consists of many events, and the family day, like a large collage, is written out with all the colors of its events, feelings, deeds, moods, weather. The upbringing of children in an Orthodox family is based on love and trust in each other. The elders help their parents to educate the younger ones, while gaining experience for their future family life, and the younger ones take an example from them. Babies live and grow up with a sense of Faith instilled in them by their parents. In shaping the child's soul, it is important to bring up the right attitude to work. We teach children to help their parents in everything: collect their toys, sweep the floor, wash the dishes, help with cooking.

Joint prayers support the traditions of the Russian Orthodox family, unite it and allow children to get used to the fact that it is impossible to live without talking to God. One of the most important pious traditions of the Orthodox family is the participation in home prayer of ALL its members. Morning, evening prayers, reading the Gospel spiritually unites the family into a single whole. In our family, they were very fond of singing akathists in chant, in addition to reading prayers together, this is the most unifying custom of our family, started by my grandfather and continued by my parents.

In my family, I try to constantly engage children in needlework. We draw, do stained glass painting, batik, decoupage, sculpt from plasticine and salt dough, work with plaster, make applications from paper and natural materials. We also make music with our eldest daughter, and our daughters learn songs and poems together. By the days of the angel and birthdays, we make gifts with our own hands - we paint mugs and vases, we sculpt pictures from salt dough, we made beads from dough for grandmother, we make photo frames, we sculpt flowers from plasticine and seeds with the youngest.

We also prepare for church holidays with the whole family. For example, for the feast of the Nativity of Christ, we make a nativity scene with all the gospel heroes, straw and animals. We make souvenir angels for congratulations of loved ones, acquaintances in the temple and Sunday school. By Easter with children, we germinate wheat, make chickens, paint and paste ornamental eggs. Working with natural materials instills love and respect for nature and all living things in children.

All these activities take a huge amount of time, and many believe that such activities are not so important. And it is very important that children do it with great pleasure. The finished work, something made with your own hands, causes so much joy in the child. In fact, aesthetic taste, love of work, perseverance, purposefulness, the ability to bring things started to the end (which is very difficult, but extremely necessary for a person throughout his life) - all this is formed in a person in the process of these activities.

The family becomes a source of love for children. The atmosphere of the family strongly influences the formation of the spiritual image of the child, determines the development of children's feelings, children's thinking. This general atmosphere can be called "the worldview of the family." Children who have grown up in an atmosphere of love carry it in themselves further, creating their families, filling the earth with this love. Love is the only creative force.

But even with the proper and correct upbringing of children in an Orthodox family, there are great difficulties in communicating children in a secular society. How to explain to a child that what he sees and what he has to face is wrong? How to instill immunity to everything that can negatively affect the formation of a child's soul? It is necessary to invest in the child a conscious understanding of his Christianity. Here is an example, a real life situation.

My sister's eldest daughter is 8 years old, now she goes to the 2nd grade of an Orthodox gymnasium in the city of Serpukhov. But 2 years ago they sent her to a kindergarten to prepare for school, and problems immediately began. At home, the children played certain games with strictly selected toys. But there the girls played with completely different dolls and other games. Favorite game is witches. Although the child was explained why it was impossible to play it, how could he be in a team all day long in which she had no one to play with, and she spent the whole day alone? It was a big stress for the child, and I had to take her out of there.

It is necessary to return the process of educating the younger generation to the traditional Orthodox course. With an appeal to Orthodoxy, the family includes such traditional forms of spiritual life and life for Russian culture as: visiting the temple, prayer at home, fasting, pilgrimage trips, holidays of the liturgical circle and name day, and, in addition, the consecration of the family life cycle in the sacraments weddings, baptisms of children, funerals and regular commemoration of the dead. The developed culture of life of believers has another name - "confessional practice", that is, forms of serving God, proven by generations, forms of communication with the shrine. Numerous studies show that faith and participation in the life of the Church have a consolidating effect on the family. The churched family actively cooperates with the outside world - both with its Orthodox part and with the secular one.

Frequent visits to the temple are also an opportunity to meet and communicate with like-minded people.

Joint trips to nature, family viewing of a new children's film, trips to grandmother's birthday, making gifts for her with her own hands - these are the necessary components of a family, a guarantee of mental health, and the preservation of a favorable microclimate.

In my family, for example, there were nightly readings before bedtime. The Pope read to us the lives of the saints for the past day, and then other books. So we learned to understand the thoughts of relatives, in intimate conversations we became closer and dearer to each other. This is one of the warmest childhood memories. Now we are trying to introduce this practice with our children. This does not depend on the age of the baby. Believe me, the child's psyche perfectly perceives the information that is given to it, and in due time your child will surprise others with his erudition and level of development. And if personal development takes place in the family, be sure that you will not have problems understanding your own child even when he grows up.

My father, grandfather and great-grandfather were priests. Therefore, the most important tradition was and remains the meeting of all holidays in the temple. These are all church holidays and Angel Day, and birthdays ...

most revered children Christmas is a holiday in our family. After the Nativity Fast, we happily go to the church for the night service to celebrate this celebration. The holiday is associated with the birth of the God-man, the Son of God Jesus Christ. All Orthodox people rejoice at this event, singing the glory of the Lord. After the Divine Liturgy, we went home and, upon entering, immediately sang the troparion and kontakion of the feast. Christmas is always a special joy for a Christian. And later, at Christmas time, they went to visit relatives and friends of Christ to glorify. Children sang the troparion of the holiday, carols, recited poems prepared for the holiday. This is indeed a bright and solemn action. In my soul, this holiday will remain the best memory of childhood and family.

But with special spiritual warmth and trepidation, we are preparing for the feast of the Resurrection of Christ, Easter. Children learn poetry, make crafts and prepare gifts and greeting cards. We create beauty around ourselves in order to feel the Holiday even more strongly. In this way, we try to express our state of mind of joy and happiness through our actions and deeds. Orthodox Christians do this with reverence and awe in their souls, because they understand the importance and significance of these actions. Man cannot live without harmony with himself, and he can achieve this harmony only with God.

During the First Week of Great Lent and Holy Week, every day is filled with a special meaning. We wholeheartedly experience the Suffering and Death of the Savior, during Holy Week we try to strictly observe Great Lent and limit ourselves not only in food, but also in entertainment. Communion on Maundy Thursday was also very reverent for us. Indeed, on this day, the events of the Last Supper are remembered. On Good Friday, our hearts are filled with sorrow for the Savior. In our church, they always wove a large wreath of fresh flowers for the Shroud, and the children carried it during the procession. These very touching and unforgettable feelings of our children's involvement in the service penetrated deeply into children's hearts. On Holy Saturday we consecrate Easter cakes, Easter and colorful eggs, and on Easter we celebrate the Resurrection of Christ with the whole Orthodox world!

During the Easter week, matinees were held at home, where everyone showed what they managed to prepare for the holiday, and received gifts from a strict but loving judge - our grandfather and wise grandmother.

There is much more to remember. This is the Trinity, when not only the temple, but the whole house was decorated with greenery, these are larks baked for the Annunciation, and also the very memorable service of the Burial of the Most Holy Theotokos, when only girls carried a wreath woven for a shroud during the procession. But I want to say one more thing. Even great-grandfather started in our family that everyone, especially children, leaving home, said: “Forgive me and bless.” It seems to me that it is very important to receive a parental blessing when leaving the house.

The topic I touched upon today is extremely relevant in modern society - a society in which all traditions and the spiritual experience of previous generations have depreciated. Every Christian in his life and in his family must revive pious Christian traditions, inculcate to my children love for them, so that they live a full-blooded Christian, church life. After all, a society that does not keep good examples in its historical memory does not have a foundation for building its future.

T. A. Epel,

mother of Priest Dmitry Epel,

cleric of the temple Al. Nevsky,

N. Tagil.

1. INTRODUCTION

Tasks:

Define the concepts of "Family", "Christian family", "traditions";

To acquaint parents with the traditions and culture in a Christian family;

To form the need to observe Christian traditions in the family.

Conduct form: teacher's report, discussion

Preparatory work: questioning of children and parents, preparation and design of the class, preparation of the scenario.

Our contemporary, scientist and priest Gleb Kaleda, in his book on the Christian family, says that monasticism is useful for those who are rich in love, and an ordinary person learns love in marriage. People of modern culture most often, without thinking about it, are looking for in marriage not a school of love, but self-affirmation and satisfaction of their passions.

In the Orthodox tradition, family life is understood as "the path to Salvation", the ascent along which is associated with the bearing of the "cross" of everyday duties of mutual care, cooperation, understanding and harmony.

According to the Apostle Paul, man has three parts: body, soul and spirit. Marriage consecrated by the Church unites all three components of human nature. Modern Orthodox theology defines the essence of marriage and its role in the transformation of a person in this way:

- "The Christian is called, already in this world, to have the experience of a new life, to become a citizen of the Kingdom; and this is possible for him in marriage. Thus, marriage ceases to be only the satisfaction of temporary natural impulses ... Marriage is a unique union of two beings in love, two beings who can transcend their own human nature and be united not only "to each other" but also "in Christ."

- "In marriage, there is a transformation of a person, overcoming loneliness and isolation, expansion, completion and completion of his personality."

The spiritual growth of a husband and wife in marriage is helped by conjugal love, which extends to children and warms everyone around.

The special role of the family - the "home church" in Christian culture - lies in the performance of the original function - the spiritual and moral education of children. According to the teachings of the Church, "childbearing" (meaning not only the birth, but also the upbringing of children) is saving for parents. Children are perceived not as an accidental acquisition, but as a gift from God, which parents are called to cherish and "multiply", helping to reveal all the forces and talents of the child, leading him to a virtuous Christian life.

In the upbringing of children, the family cannot be replaced by any other social institution; it has an exceptional role in promoting the formation of a child's personality. In family communication, a person learns to overcome his sinful egoism, in the family he learns "what is good and what is bad."

Main part.

2.1. Methodological development of a parent meeting on the topic:

"Traditions and culture of the Christian family"

Proceedings of the meeting

Teacher's report.

In order to talk about a Christian family, about traditions and culture in a Christian family, it is necessary to define the meaning of the concept of the concept of "family":

Family - a set of close relatives living together, a small group based on marriage or consanguinity, whose members are connected by a common life, mutual moral responsibility and mutual assistance.

A family is a union of two people (a man and a woman), based on love and mutual understanding. The hallmark of a family is the love that underlies it; the family is the visible embodiment of the love of several people for each other. Legal registration does not create families; it does not matter to her the similarity of tastes, ages, professions or the number of people. The family is based on the mutual love of husband and wife and on the love of parents and children.

Family in the Christian sense there is a domestic Church, a single organism whose members live and build their relationships on the basis of the law of love.

The fact that the concept of "family" has both a moral and spiritual nature is confirmed by religious-philosophical and theological studies.

The family begins with marriage, but marriage in the Christian tradition, "is a sacrament in which, with the free promise of true love, the marital union of the bride and groom is sanctified for the pure birth and upbringing of children and for mutual assistance in salvation."

According to St. John Chrysostom, marriage has become for Christians a "sacrament of love" in which spouses, their children, and the Lord Himself participate. The fulfillment of this mysterious union of love is possible only in the spirit of the Christian faith, in the feat of voluntary and sacrificial service to each other.

For each of its members, the family is a school of love as a constant readiness to give oneself to others, to take care of them, to protect them. On the basis of the mutual love of spouses, parental love is born, the reciprocal love of children for parents, grandparents, brothers and sisters. Joy and sorrow in a spiritually healthy family become common: all the events of family life unite, strengthen and deepen the feeling of mutual love.

I.A. Ilyin calls the family "the primary womb of human culture." In the family, the child learns the basics of material and spiritual culture. In communication with close adults, the child develops actually human forms of behavior: skills of thinking and speech, orientation and activity in the world of objects and human relations, moral qualities, life values, aspirations, ideals.

A sense of living continuity of generations is born in the family, a sense of involvement in the history of their people, the past, present and future of their homeland.

Only a family can raise a family man: according to the wise word of I.A. Ilyina, a kind family to give a person "two sacred prototypes, in a living relation to which his soul grows and his spirit strengthens:

The prototype of a pure mother, carrying love, mercy and protection;

And the prototype of a good father, who gives food, justice and understanding.

The philosopher calls these parental images the sources of spiritual love and spiritual faith of a person.

From time immemorial, the upbringing of a good disposition of a child, the development of his ability for a virtuous life, was determined by the way of life of the mother and father, by the extent to which the parents themselves could set a good example for him. Without an example and guidance in goodness, a child loses the ability to form as a person. The holy fathers and pastors of the Church write about this:

Saint Basil the Great: "If you want to educate others, educate yourself first in God";

Saint Theophan the Recluse: "The father and mother disappear into the child and, as they say, do not have a soul. And if their spirit is imbued with piety, then it cannot be that it, in its own way, does not affect the soul of the child";

Saint Ignatius Brianchaninov, addressing the mother of a little girl: "Know that more than all your instructions with words, your life will be the most powerful instruction for your daughter";

Priest Alexander Elchaninov: "For the upbringing of children, the most important thing is that they see their parents living a great inner life."

This is evidenced in the proverbs by the wisdom of the Orthodox Russian people: “A righteous mother is a stone fence”, “A father teaches his son not badly” and many other examples ...

The traditional way of family life and modern problems of spiritual and moral education in the family:

Without being ashamed or afraid of the world, try to give your children a true Christian upbringing, imparting to them the same Christian concepts in everything, accustoming them to Christian rules of life, kindling love for the Church of God and all church orders...

Saint Theophan the Recluse

The paternal and maternal lines of behavior in the Russian family were organically combined in a hierarchically built family structure (established order, structure of life), they had a beneficial effect on the formation of the child's soul and the strengthening of family ties.

The traditional family way of life helped the child learn about life in its various manifestations and taught him to join this life to the best of his ability. On the basis of the traditional spiritual and moral foundations of the family, the subsequent social and spiritual viability of the individual was laid. Honoring parents, obedience to them was perceived by children as God's commandment and a necessary condition for successful growing up. And the mother and father, realizing the peculiarities of their family ministry and their duty of good upbringing of children, understood both the worldly and spiritual significance of wise pedagogical communication in the family.

The modern order of life is completely different, it provokes the destruction of traditional family ties. For both men and women, work, success in the professional field, and the desire for prosperity are becoming increasingly important. Modern parents do not have any physical or mental strength to raise children. And even believers often do not perceive communication with a spouse and children as something spiritually significant in life.

Due to what the traditional structure of the family made it possible for people not to waste their vital forces, to increase them, to share them with their weak neighbors?

A brief description of the components of the family structure will help us answer this question. The traditional family structure includes five components:

1. Customs (established, habitual forms of behavior),

2. Traditions (passing from generation to generation a way of transferring the value-significant content of culture, family life),

3. Relationships: heartfelt feelings and moods,

4. Rules (way of thinking, norms of behavior, customs, habits) of a good and pious life,

5. Routine (established order in the course of affairs) of the day, week, year; in Russian Orthodox culture, this routine was set by the structure of the pious life of a Christian, the range of church services, and seasonal changes in everyday life and work.

Perhaps, some (often unstable and not based on genuine spiritual and moral values) customs, traditions, relationships, rules, routines exist in the life of a modern family. The conscious filling of these components of the life system with traditional content will provide effective assistance in the spiritual awakening of modern children living in a vain, unstable and aggressive world.

The restoration of the traditional way of life will help the family return to solving the problem of spiritual and moral family education. The meaning of this task is, according to I.A. Ilyin, in "so that the child gains access to all spheres of spiritual experience; so that his spiritual eye is opened to everything significant and sacred in life; so that his heart, so tender and receptive, learns to respond to every manifestation of the Divine in the world and in people."

I.A. Ilyin also designates the means of spiritual education, with the help of which a child can gain access to where "the Spirit of God breathes, calls and opens":

Nature in all her beauty, grandeur and mysterious expediency,

True art, which makes it possible to experience a feeling of blessed joy,

Genuine sympathy for all who suffer,

Real love for neighbor

Blessed power of the conscientious act,

The courage of a national hero,

The creative life of the national genius with his sacrificial responsibility,

– direct prayer appeal to God, "Who hears, and loves, and helps."

It is interesting to compare (and make sure of their consonance) the lists of means of spiritual and moral education by I.A. Ilyin and the famous pastor of the Church of the middle of the 20th century, Archpriest Sergius Chetverikov. Father Sergius reflects on what favors the return of a soul that has lost faith to religious life; he names the following means:

Religious childhood memories

influence of nature,

Influence of fiction,

Meeting with truly religious people,

Visiting centers of religious life (monasteries, elders, holy places),

Reading religious literature.

In the modern situation, awareness of the effectiveness of these means is especially important, since we are not talking about individual souls, but about generations that have lost or never had time to gain faith. A feature of modern conditions of spiritual and moral education is that parents will have to master its traditions not only in pedagogical (as applied to children), but also in personal terms (as applied to themselves). They will have to solve a double problem:

1. become bearers of that spiritual and moral culture and way of life that they strive to instill in children;

2. to create and continuously maintain in the family such a cultural, psychological and spiritual atmosphere in which the child's initial desire for the sublime, holy and good would be formed and consolidated.

Difficulties on the way of solving these problems are

1) modern secularized socio-cultural environment,

2) the paucity of public experience in mastering the traditions of Orthodox education,

3) the lack of clear, systematized ideas of parents about the traditions of the domestic family pedagogical culture and the lack of personal spiritual experience,

4) lack of a system of spiritual and moral education of parents, pedagogical and spiritual and moral assistance to the family in raising children,

5) the spiritual weakness of today's children and parents.

In a society whose ideal is success, prosperity, any infirmity causes irritation, a desire to somehow get rid of a burdensome problem as soon as possible. Therefore, modern parents have to experience with great difficulty

– gain an essential understanding of fatherhood and motherhood,

Master your parenthood as a patient and merciful service to God and neighbors,

Learning to respond to problems that arise in the development and behavior of the child, not with irritation and active rejection, but, on the contrary, with her increase in patience and love. The spiritual poverty of a hardened child's soul can only be filled with gracious and cordial parental love. Such a lively and creative love that does not accept stereotypes, we all need to learn today.

2. Scenario meeting

Dear parents! Today we have gathered to talk about family traditions and culture of the Christian family..
Family is a big word!
Family is a ringing word!
Family is an important word
Everyone will tell you this.
Family is the sun that shines
Family is the stars in the sky
Family is all about love.
The love of sons and fathers
The love of daughters and mothers.
We give you our love...
A.V. Sidorova

We have considered and discussed all your proposals and essays. We really liked the tradition of the family _ (the names of the parents are called) ________________________________________:

“We are always together…” With your permission, I will read an excerpt from your essay. This is a very touching story. Please tell us about this tradition.

^ In preparation for the meeting, the parents answered the QUESTIONNAIRE, now we have analyzed and will report the results.

Do you think that children's holidays in the family are a good tradition? Do our children need them? (listen to the answers of the parents and summarize)

3. ANALYSIS OF THE QUESTIONNAIRE.

Yes, for the full development of a child, a holiday is necessary like air. A holiday for a child is not the same as for us adults. A holiday is an event in a child's life, and a child counts his days from holiday to holiday, just as we count our years from one important event to another. And vice versa, “this childhood would be dull and gray if holidays were thrown out of it,” wrote K.D. Ushinsky.

4. CREATIVE ACTIVITY

^ Game "Question - answer".

We offer parents a flower - Flower-semitsvetik. Parents, if they wish, tear off the petal, read the question, and together we discuss the answer.Parallel to some questions include a tape recording with the answers of the children .

1. Can holidays help in raising positive character traits in a child?
^ 2. Is it possible to seat children at the same festive table with adults? In what cases yes, no?
3. Offer children's fun - a game for celebrating a birthday.
4. What holidays, besides a birthday, do you arrange for a child?

^ 5. You are invited to visit. What rules and in what form do you remind your child?
6. You are waiting for guests, friends of your child. What do you remind him about before the guests arrive?
^ 7. Children who came to visit scattered toys. What should the owners do?
8. Your child was given a toy that he already has. How will he act?
^ 9. What gifts do you give to children?
10. How do you arrange children's holidays in your family?

RESULTS after the Q&A GAME.
Holidays for a child are a good family tradition. Riddles, quizzes, educational games - develop the child's mind. There is a holiday in the house - you need to prepare gifts, decorate the room, wash everything, clean it - this is how work enters the life of a child. And when we sing, draw, read poetry, dance, put on make-up, listen to music - don't we educate our children aesthetically?
What holiday will take place without fun outdoor games, where dexterity and ingenuity contribute to healthy growth?

5. SUMMARY OF THE MEETING
-I would like to summarize the meeting: the family is a team. Let a small, mixed-age, but the team. And in festive cares the educational richness of collective work is clearly manifested. The family is the basis of everything good, positive, that is, in a child. Respect and love for family traditions are laid in the family! Love your children, respect their opinions, desires and they will answer you the same! Make friends with kids!

^ Reading a poem by A. Lopatina “Be friends with children ».

Do not spare time for children,
Look at the adults in them
stop fighting and getting angry
Try to befriend them.
Try not to blame them
Learn to listen and understand.
Warm them up with your warmth

Let their home be their fortress.
Together with them try, search,
Talk about everything in the world
Always direct them invisibly
And help them in everything they do.
Learn to trust children
Each step does not need to be checked,
Respect their opinion and advice,
Children are wise, don't forget.
Adults, rely on children
And love them with all your soul
In a way that is impossible to describe.
Then you won't lose your children!

And I want to add about the family

^ Family - protection from resentment,
For kids, she is like a shield.
How strong is the armor
From cold and from fire.
There was a problem with the baby
The family will always understand him;
Sometimes scolded for a prank
But he'll forgive you anyway.
Family is a magical land of love,

She's like a precious paradise
In which faith and dream
She never runs out.
All children on earth need
Families are a magical land,
To love and regret
So that they can take off .
^ Listen, here's my family:
Grandpa, grandma and brother.
We have order in the house, okay
And purity, why?
We have two mothers in our house
Two dads, two sons,
Sister, daughter-in-law, daughter,
And the youngest is me
What kind of family do we have?

The modern family is strengthened by the emotional bonds between parents and children. The nature of the child's emotional well-being or distress is determined by his emotional relationships with adults in the family. Communication with adults is one of the most important factors that affect the development of the child.

Family traditions - of course, these are holidays that are celebrated by all family members, gala dinners on weekends, when the whole family is assembled and a festive service is delivered. It can be a tradition to plant a tree or decorate a live Christmas tree on New Year's Eve. It is a tradition to visit exhibitions, theaters, museums with the child. These are joint games. This is a congratulations to relatives. These are traditional hikes, walks and picnics in nature. This is the compilation of one's pedigree, and the compilation of family albums. These are the holidays for the birthday of the child.

3. CONCLUSION

Tradition is translated as forms of activity and behavior that have developed historically and are passed down from generation to generation, and their corresponding customs, rules, values. PreciselyTraditions act as a factor in the regulation of people's life, it is the foundation of raising children

The upbringing of a child begins with the relationship that reigns in the family between the parents. In the minds of children, habits similar to adults, tastes, addictions, preferences are deposited long before the process of understanding what is happening begins. After all, the construction of children's behavior is underwaycopying example.

Children are brought up not only by parents as such, but also by the family life that develops. Attach tofamily traditionscan be on the personal example of the parents themselves.

It is with the family that the introduction to culture begins, the child masters the basics of material and spiritual culture. In the conditions of the family, human forms of behavior are also formed: thinking and speech, orientation in the world of objects and relationships, moral qualities, aspirations, ideals.

It is the family that gives rise to a sense of the continuity of generations, and through this, involvement in the history of a kind, and the development of the ideals of patriotism. The family, having provided stability, reveals the abilities, strengths in a family member. And when raising children, no other institution can replace the family, it belongs to herleading role in the development of the personality of the child.

The theme of tradition and religious traditions in modern Russia contains a problem. This problem has a strong influence on the development of relations between the various branches of the Church of Christ. But the problem lies not within tradition or tradition, but between Holy Tradition (tradition) and Holy Scripture. It sounds like this: what is the authority for a Christian - only Holy Scripture or the entire church tradition, that is, Holy Tradition. The topic is relevant for the development of relations between Orthodox and Protestants in Russia, but it arose a very long time ago, was practically incorporated into Russian Christianity when it appeared in Russia, since Christianity came, accompanied by a written source in the native language. The written source was the Cyrillic and Methodius translation of the Gospels, the Acts of the Apostles, the Psalter, the book of Proverbs, and the experienced practice of spiritual life was the tradition of Byzantium. The Russians, who adopted a new religion by the decision of Prince Vladimir, had to master both the structure of the spiritual culture of Byzantism and the way of thinking of Christianity. The image of thoughts is best fixed in the texts. The Russian princes had no intention of being vassals of Byzantium, for this reason they themselves read the original source and encouraged Russian theological thought. Noteworthy in this regard is the statement of Metropolitan Hilarion in the "Sermon on Law and Grace": "Faith is from God, not from the Greeks!" He repels in his thinking from the ideas of a written text, which is natural when mastering a new spiritual culture. But, of course, in general, Russian spirituality followed the path of mastering the Byzantine model. The further complex development of Russian spirituality led to the establishment, first of all, of ritual belief, which was natural for the "spiritual" in its inner essence of Russia. When Christianity, spiritual in its essence, came to the spiritual soil of Russia, Russia accepted in Christianity what it was ready for - its spiritual side. The process of "growing" into the spirit of the Gospel of Christ began, but continued in a natural way for the culture of Russian society - through the gradual experience of communion with God on the paths of one's own spiritual choice, moreover, unevenly. If the southeastern part of Russia, which was under the Tatar yoke, was based on the ascetic contemplation of monks, then in the northwest, where there were no Tatars, but continued natural development based on the assimilation of book teachings, criticism arose of the structure of Russian religious life, and in such areas , as a denial of the church hierarchy, ritual belief, money-grubbing. These ideas could be obtained in a simple and natural way - through the reading of the Gospel and the Acts of the Apostles. Thus, the movement of bookish Orthodox Christians of the XIV century (“Strigolnikov”) was destroyed physically, but continued to influence the spirit of Orthodox Christians in Northwestern Russia, since ideas can only be overcome by higher spirituality, and not by prohibition. For this reason, in the 15th century they “resurrected” in the movement of “Judaizers” during the annexation of Novgorod to the Muscovite state of Ivan the Third. The basis was the same “bookishness” of the faith of the Novgorodians and Pskovians, passed down from century to century. Surprisingly, the main line of criticism from the official church of these "heretics" was that they used the Old Testament. Indeed, they knew him, since translations in the Old Slavonic form already existed. Archbishop Gennady solved the issue on the merits! He began to collect Bible translations from all over Russia, which were then published in the Gennadiev Bible1. And a deeper study of it began already within the framework of the official church, although, of course, the forced nature of these actions, the tradition of a different way of church life caused a passive attitude towards the Bible among a large number of clergymen. However, it was important for the Russian people that the texts from the Gospels and the Acts of the Apostles were included in the circle of temple church reading2. A little later, the positions of official Orthodoxy clashed with “bookish” Christianity in Moscow, now right at the court of Ivan the Third. The leader of this pseudo-heresy was the clerk-diplomat Fyodor Kuritsyn (an entry about whose genus was included in the Velvet Book of the highest clans of Russia). From the lips of Fyodor there was criticism of Tradition, but based on Scripture. Joseph Volotsky at the council of 1504 achieved the rejection of the position of heretics. It is important to note that the evangelical movement in Russia followed its own path, but a path parallel to the conciliar movement in Western Europe. Both in the West and in Russia, initiatives to reform the Church from within have proved fruitless. But at the moment it is important to show that the approach of the evangelical movement, oriented for the authority of Holy Scripture as opposed to Holy Tradition, for Russia is natural and original. The evangelical tradition is called evangelical because it found a very important idea for the revitalization of Christian life, an idea that formed the basis of the Reformation several centuries later, namely, a return to the model of the 1st century, to the word of Christ and the apostles through the text of Holy Scripture. The history of the evangelical movement in Russia later (two centuries after the Strigolnikovs) included the influence of Protestantism proper (Lutheranism, reformism and even Anglicanism). But the main issue of the theological discussion between the Evangelical and Orthodox Christianity of our country continued to be in opposition to adherence to either the total church practice (Tradition, Tradition), or exclusively to the Holy Scriptures. As can be seen from the above examples, the Tradition-Scripture opposition is of a general Christian character. It was born as an attempt to solve the problem of the adequacy of the practice of the Church of Christ to the teachings of its Founder, Jesus Christ. The issue remains relevant in the 21st century, as it has not been resolved. The opposition to the Orthodox and Evangelical approaches continues, causing serious damage to the fulfillment of the will of God in our country. 2. The current state of the problem The root of the problem lies in the fact that the paradigms that have developed historically have their basis in the movements of human hearts (in the language of science - passions), that is, in the historical aspirations of feelings. This idea was first expressed by Eugen Rosenstock-Hüssy3. Passions, on the other hand, are sometimes due to unique combinations of factors that influenced people's attitudes in a particular era. One of the discussed paradigms, the Orthodox one (essentially “Old Christian”, having its beginning in apostolic times, but revealed in its fullness, starting from the end of the 1st century), was based on the idea of ​​life with God, with Christ, in the Holy Spirit, emanating from assimilation of the Gospel as an idea, not a letter (“And now I commit you, brothers, to God and to the Word of His grace, who is able to edify you more and give you an inheritance with all the sanctified ones” - Acts 20:32). For her, the New Testament Scriptures of the apostles and disciples of Christ were only brief, partial, and often accidental records of the basic values ​​of the new life in Christ. The essence of the movement of hearts in this direction can be framed as follows: "Life, not a letter." But for the Christians of the first centuries, the records were also important (they reread them), which became a tradition of attitude towards them - the records recorded the unanimous opinion of the listeners about their spiritual experience; they could be the arbiter of the controversy. Such was the feeling of life in those distant times, and, of course, it corresponded to it. Another - evangelical (often - "Protestant", as it is perceived by many), - the paradigm was formed during the time of criticism of historical church practice. Practice as a result of people's creativity has gone so far from written sources, which, of course, limitedly recorded reality, but preserved the ideas and values ​​​​of the New Testament, the apostolic time in comparative invariance, that the question involuntarily arose: what is practiced by modern Christians of the XIV-XVI centuries (or later), is it even Christianity? And the written Word said: there has been a departure from the original spirit and letter of the Gospel. The bearers of these beliefs were people who could read and think on the basis of what they read. The movement of their hearts was loyalty to the original gospel. Of course, this is also a passion, although it adequately corresponded to the time, but, in turn, has the limits of life coverage. So, two paradigms collided: the paradigm of the fullness of life in God, Christ, the Holy Spirit, which encompassed all Christian life, and the paradigm of fidelity to God's Word as opposed to human customs. Opponents saw each other's weaknesses and pointed to them publicly. The old church theologians spoke of the limited reliance on Scripture alone as the main weakness of the evangelical position; evangelical theologians - about the fundamental damage of a person in the assimilation and fulfillment of God's will, which inevitably leads to distortions and even a turn towards "human godhood" as a result of the historical development of Tradition. The modernity of the 21st century testifies to the intensified conflict of global worldview systems (atheism, theism, pantheism) and various confessions that have grown within these systems, but have become very strong and are trying to win in order to dominate even on a global scale. Christianity, attracted by the ruling elite of the world to justify its activities, was largely reduced to the interests of the ruling elite, revealing significant flaws in its worldview in this form of its existence, which led to a direct contradiction to the will of God. But under the terms of God's Revelation, Christians are strong only when they are faithful to the truth that comes from the Lord Himself. Thus, the internal ecclesiastical reason for the need to investigate the nature of the crisis in the practice of the Church of Christ is supplemented by an external one. Critics of Christianity are successful when they “hit” the real weaknesses of the Church, which has consolidated in its practice, custom, and tradition that which was close to the hearts of people in ancient times, but at present is blatantly dissonant with the Gospel. The problem of Scripture-Tradition is very important, its solution either destroys or strengthens the foundation of the modern Christian worldview. It must be investigated so that the solution found, like the decision of the Jerusalem Council of the 1st century (Acts 15), satisfies the aspirations of Christians, calms their conscience in the Lord, corresponds to the will of God and thereby ensures the victory of the Kingdom of God (naturally, not in the physical, but in spiritual sense of the victory of truth over falsehood). 3. Scientific and theological approaches The concepts of Tradition and Tradition are deeply developed in Orthodox theology (in view of the need to defend the theological position of the Orthodox Church) and in sociological science/sciences that explore all spheres of the transmission of human experience to new generations. The basis for the theological attraction of the data of science is the position that everything discovered by people is intended for them on behalf of God Himself. This is His General revelation. Christian theology takes God's Special Revelation as the methodological basis for approaching human discoveries regarding God's General Revelation. The data of the General Revelation are absorbed by Christians into the integral picture of the world they create, which God intended for human cognition. Cognition is followed by the process of managing the earth (Gen. 1:26: “And God said: Let us make man in Our image, according to Our likeness, and let them rule ... over all the earth ...”), which is natural as the transition of the theory into practice. The attraction of the data of science by Christian theology makes it possible to have some intermediary so that a way out can be found in the case of sharp opposition to the traditions of theological thought of the old church and evangelical movements. It should be noted that the term "Old Church" seems to be more useful for discussion than the term "Orthodox", since the term "Orthodox" contains a large amount of evaluativeness, which in theological research is not only not useful, but also harmful. In this article, there is no need to present the old church, gospel and scientific definitions of tradition, tradition. Numerous articles and books have been written on this subject. But there is a need to propose some other approach that would allow one to respect the achievements of Orthodox thought regarding Tradition and, at the same time, would open a way out of the vicious circle of reasoning only in the paradigm of Orthodoxy (or Old Churchness). It seems that the gospel find and the independent approach of science can be fruitfully combined with the achievements of Orthodox theologians. 4. Suggestions for a new approach to the analysis of Christian tradition and tradition 4.1. About Revelation and Opening So, all the proofs of the opposing parties come from the practice of applying two paradigm settings: 1. life, not a letter; 2. fidelity to Scripture. Their rapprochement in practice turned out to be impossible. The reason is the wrong methodological approach. The parties use the artifacts of the established theological cultures, which fundamentally “do not hear” each other. In fact, we are not talking about the search for the truth of God, but about establishing the dominance of one of the already formed positions. But the Lord said through the mouth of the Apostle Paul that we must "know what is the good will of God, acceptable, perfect" (Rom. 12:2). It is she, the will of God, that should become the "common denominator" in the dialogue. How does this or that culture of church practice relate to the will of God? It seems necessary to detail the concept of "God's will". The Will of God is the Revelation of God (General and Special), but passed through the perception of man - the Revelation. Revelation to people cannot be expressed in any other way than through their perception. This perception gives rise to a Discovery about Revelation, imposing a "frame" of human hypothesis on the perceived phenomenon (in this case, Revelation). All the weaknesses of human nature are revealed in this act. God's Revelation is always distorted in human Revelation. But the historical process of the development of mankind takes place in such a way that the Discovery, being applied in practice, receives approbation, in which there is a refinement of the Discovery in relation to the Revelation. Human discovery is always dynamic, exponential. God also expands Revelation, but in a special way, when He Himself wants it. There are two logics of human knowledge of God's will: 1. Revelation for a long, though limited period, is constant. Under these conditions, the Discovery only refines its perception (for example, the Law of Moses as the Discovery that conveyed the Revelation, for a long time (i.e. before the coming of Jesus Christ) was only known and experienced with the help of the Discovery); 2. Revelation is expanding, and Revelation must take into account both this circumstance and the imperfection of human nature, knowing Revelation (a person needs to overcome two difficulties at the same time; an example is the time of the New Testament for Israel, when there is a sharp leap in God's Revelation, and it had to be mastered through cognition and experience in the form of Discovery). The Church of Christ in the post-Apostolic period again found itself in the situation of the constant Revelation of God. She can refine his understanding and engage in the practice of application, but there has been no new Revelation since the time of the last apostle. Thus, one can speak, comparing the views of Israel and the Church as a whole, as differences based on the revolutionary expansion of Revelation (produced by Jesus Christ), and differences within the views of the Church - as having the nature of a refinement of the Revelation with respect to the constant Revelation given by the Messiah. 4.2. About Discovery and Culture Discovery is always a step of faith, but faith in the general psychological sense of the word. The nature of human thinking requires the establishment of axioms, foundations, which are mere observations, which are given preference after a certain mental work and which subsequently do not change. Discovery regarding Revelation forms Dogma (ancient Greek dogma - opinion, teaching, decision)4. This is an action similar to the action of a judge choosing the most appropriate decision for the situation. It is the decision of faith in the general psychological sense. Faith accepts something as true (i.e., an adequate reflection of reality), but the difference between faith and superstition is that true faith has sufficient grounds, while superstition does not. The concept of Dogma is narrower than the concept of Discovery, since it fixes the decision of specific people in a specific situation. The discovery appears in the form of Dogma. For human practice, thinkers develop a multitude of Dogmas. Tenets appear in various ways, for example, through the reflections of the most gifted people, which are accepted by the community as being quite consistent with the practice of the community. Dogmas are often more movements of the heart (passions) than arguments of the mind, but they begin to work as unchanging foundations. A repeated practice - a custom - can become a dogma. In turn, the decisions of a judge or a public leader become Dogmas, etc. In large centralized systems, Dogmas are coordinated. Dogmas are the pillars of culture, its framework. The actions of people in a community is cultural creativity (of individuals or subcommunities). Many factors of historical reality affect people, and they, guided by customs, decisions of judges, rulers, dogmas of faith and other factors of this series, live, making many decisions secondary to the framework of culture. Naturally, when problematic situations arise within a culture, there is an appeal to the authorities of the dogmatic level (in the broad sense of the word, which refers not only to religious life, but to the entire practice of the community). However, correlating arguments from different cultures with different dogmatic foundations and, moreover, different experiences cannot be productive. It is this process that takes place in the discussion of Orthodox, Catholics and Protestants. The matter is further complicated by the fact that all of these religious cultures are guided by God's will, Revelation, but at the same time are unable to recognize the right of Christians from other cultures to hear God in their original way, as well as to act in accordance with the Discoveries made. 4.3. The Dynamics of the Life of Church Cultures and Their Changes Church cultures are in most cases tied to and part of broader human cultures. It cannot be otherwise, since relations with God are a property of man as a being. For this reason, it is necessary to take into account the influence on a person of all factors of life reality, which are then reflected in religious practice proper. Naturally, the cultures of the countries (or groups of countries) in which Orthodoxy, Catholicism, and Protestantism were predominantly developed each time were significantly influenced by these forms of Christianity. But it turns out to be a sad fact that the emerging churches value their own cultural identity more than the common spiritual basis of the Gospel. What matters is how the cultural forms of Christianity are formed. They, as countries connected with the culture, are necessarily influenced by all factors influencing the development of peoples - economic, geographical, political, social. Each time, historical situations provide not only different sets of factors and their contributions to the culture of the historical moment, but also a spiritual reaction to them (new passions). The established national cultures "feel" the new situation in accordance with the spiritual paradigm underlying the spiritual genotype of the people and only correct the idea of ​​life on its basis (correct the Discovery). However, the emergence of new cultures is also possible, which are most often sprouts, shoots from the old ones, but assimilating the new paradigm of time. There is a gap, new foundations for the Discovery, new Dogmas, new cultural creativity. In humanity, there are cultures that go back thousands of years (for example, Chinese, Indian, Jewish), and there are cultures that are not just derivatives of them, but are revolutionary opposed to them. Revolutions were made under the influence of changing geography, type of economic activity, worldview updates. In Christianity, all these events were reflected in national church cultures. If in cultures of the imperial type, old and modern, the state itself was interested in the unity of the worldview, social culture, then Christian cultures also strove for the unification of dogma and church practice. When within the framework of political alliances there was an interaction of already established Christian cultures (for example, Orthodoxy and Catholicism, expressed in the resulting form of Uniatism; or Catholicism and Protestantism in the USA), the Discoveries and Dogmas regarding God's will and Revelation began to include new influences from other Discoveries and Dogmatov. Recall that the subject of this article is not so much the study of unique historical practices-cultures, but the question "What are the possibilities for fruitful coexistence and interaction of various church practices, traditions, traditions? "The historical fact of our time is the rapidly increasing variety of ideological reactions to life. All of them, in one way or another, strive to give the right reaction to the global situation. Under these conditions, Christians cannot more easily feel within the framework of personal, family, community, denominational, confessional Church (mega-confessional) worldview.Challenges to Christianity are challenges to alternative worldview systems, which in other cases generally reject the existence of God, in others remove the task of responsibility before Him.The struggle of worldview paradigms accompanies the struggle of cultures of communities for dominance.And for opponents it is no longer important the victory of truth, how much political self-affirmation.But Christianity realizes itself faithful to God's destiny of humanity in its history, rushing into the future, into the Kingdom of God.This is not only loyalty to God, it is loyalty to the project of the Great Commission of Jesus Christ (Matt. 28:18-20) is the faithful preparation of the Church-Bride for the heavenly marriage of the Lamb of Christ. In other words, the Church cannot simply follow the struggle of national or global elites; she must, knowing God's will, salt human society, directing it towards the realization of God's mandate to Adam, the owner of the earth. Mankind must give an account to God of the government of the earth in the time God has provided, and the Church is the leader of this process, as it is made up of people who are reconciled to God, filled with the Holy Spirit, and dedicated to the fulfillment of God's purpose. The unity of the dissimilar is the principle for solving the contemporary problem of the Church. 5. Modern Russian spiritual Christian culture within itself and in the culture of society (what are the challenges, how to seek God's revelation for modern Christian culture) Modern Christian culture includes three main Christian churches - Orthodox, Catholic and Protestant. The dominant national branch, formed from the Byzantine impulse, is the Russian Orthodox Church. Its tradition is most directly connected with the life of the Russian state, the Russian people. The tradition of the Russian Orthodox Church absorbed not only the Byzantine approach to God's Revelation, but also the old church one. At the same time, the Slavic origin itself, associated with the Cyrillo-Methodian Bible, and then the activities of the Muscovite state and the Russian Empire had a great influence. This example of Christian culture experienced its own crises. Perhaps the most severe was the crisis of the communist period, as there was a massive departure of Russians from Christianity and religion in general. The adequacy of the new reality of the post-Soviet time, the adequacy in accordance with God's will is a great challenge of the times. It can be assumed that the traditional recipes of previous centuries can provide only partial help. But the search must, first of all, be initiated by the Russian Orthodox Church itself, because otherwise even kind help from other Christian churches will be perceived by it as an attempt to dominate. The Catholic tradition in Russia (especially after the destruction of the Soviet Union) is more about the presence of individual representatives of Catholicism on the territory of another religion than the functioning of real Russian Catholicism. After the withdrawal of the Baltic states, Ukraine and Belarus, there is no active participation of Catholicism in the Russian Federation. But, of course, Russian Catholics must develop the paradigm of the national Russian Catholic Church, because otherwise it is difficult to expect not even growth, but simply the existence of a Catholic model of Christianity in Russia. The Protestant tradition in our country could be in the position of the Catholic one, but its nature is more complicated than the Catholic one. As mentioned above, Catholicism is the development of the same old Christian paradigm as Orthodoxy, and evangelism is an alternative to this paradigm. Protestantism entered the evangelical tradition two centuries after its emergence in Russia. In the evangelical tradition there is a response to the burning challenge that sounds to the old Christian churches - a protest against the departure of the Church from the Gospel. The point is not the authority of tradition (evangelical Christians have their established and already obsolete traditions), the point is that the human practice of Discovery, the process of dogmatization and culture must constantly be verified by Revelation. And Holy Scripture is closest to all the written sources used by the Church, standing closer to God's revelation (especially the revelation of the New Testament type). In the Old Testament, the voice of the prophets sounded constantly so that an assessment could be made of the conformity of the life of Israel to the Law of Moses. There is a principle of some inferiority of the authority of human practice, and this inferiority is overcome by the intervention of God's word, once fixed in an unchanged form as a standard. Thus, Protestantism continues to use to answer the essential request of the Church as an integral organism, “Is she faithful to the Revelation of Jesus Christ? » reference to the Holy Scriptures. But, as noted above, the Russian Christian Church cannot be content with the peaceful coexistence of its various mega-confessional forms. God has included members of the Church in society, and His will for human society has not been cancelled. Adam was called to be in charge of the whole earth; Russian Christians should be responsible for the fulfillment of God's command to Adam on the territory of Russia. The challenges of our time are that there can be no more mono-church country. Nor can there be mono-religiousness. The Church of Christ is in a competitive relationship with other religions and worldviews. For this reason, the basic settings of her church paradigm should include the entire Russian people as an object (from an atheist and postmodernist to a shamanist, Buddhist, Muslim, Jew). The Church must show how a person, created in the image of God, fulfills the will of the Lord on earth, the will that the entire population of Russia unconsciously or consciously fulfills. The fulfillment of the will of God in contact with God is always more productive than by the forces of the human person alone. The Church should, knowing God, show an example of God's attitude towards man (free to do good and evil). In the person of Christians, it should show that it is not a predatory attitude of a man-god towards the reality given to him by God, but a masterful, diligent, caring attitude of a being to whom God entrusted responsibility for a part of the world He created. Methods of dominance (state, ideological) have become obsolete. Postmodern people want recognition for their right to choose their own path, and any other - only because of free persuasion, not violence. For this reason, it is necessary to preserve and develop everything that works in already established traditions, and create a new answer, based primarily on Revelation. The promise of God’s blessing on all who desire to do the will of God is His support (“And this is the confidence we have in Him, that when we ask anything according to His will, He listens to us. And when we know that He listens to us in everything, what would we we have not asked, we also know that we receive what we ask from Him” - 1 John 5:15). The call of the Lausanne Conference in 1974 – “The whole Church bears the whole Gospel to the whole world”5 – is justified, and can be a solution for the contemporary Russian Church. 1 The Gennadius Bible includes the Cyrillic and Methodian translations of the Pentateuch, the books of Kings, Job, Zephaniah, Haggai, Zechariah, Malachi, Proverbs, Ecclesiastes, the Gospels, the Apostle, Judges, Joshua, Ruth and the Psalter. Some of the books could not be found (Chronicles, the books of Ezra, Maccabees, Tobit, Judith), and they were translated from the Latin Vulgate by the Croatian monk Benjamin. 2 The Orthodox Liturgy contains 98 quotations from the Old Testament and 114 from the New Testament. 3 Rosenstock-Hyussy O. Great revolutions. Autobiography of a Western Man. BBI St. Apostle Andrew. M., 2002. S. 3.2 4 Dogma in Orthodox theology has a specific meaning. 5 Lausanne Manifesto. Lausanne. 1974. Alexander Fedichkin

Modern society is divided into people of believers and atheists, into true Christians who live according to the laws of the church and honor God and people who are far from the Faith, vegetating in worldly fuss. Family spiritual values ​​are passed on from generation to generation, but many families are just starting their Orthodox path from the very beginning, having lost continuity due to almost a century of persecution of the Church. How to create an Orthodox family in modern society and preserve the traditions of an Orthodox family, this question is asked by many truly believing Christians who seek to create a Small Church out of the family.

Orthodox marriage

The Russian Orthodox family implies the union of a baptized man and woman, blessed by the Church, and living according to the laws of the Orthodox faith. The bride and groom who are in love with each other gradually come to mutual love in Christ. One of the most important goals of the Orthodox family is the goal of maintaining an honest immaculate marriage, which consists in avoiding lust, carnal pleasures and adultery. The undeniable wisdom of Christian marriage lies in the fact that the husband and wife do not exert pressure and do not limit the freedom of action of each other, that is, such a marriage is built on the absolute trust of the husband and wife. And this trust and confidence in each other is secured by the blessing of God on marriage.

How are children brought up in an Orthodox family?

There are often many children in an Orthodox family, and every child is loved. The upbringing of children in an Orthodox family is based on love and trust in each other. The elders help their parents to educate the younger ones, while gaining experience for their future family life, and the younger ones take an example from them. Children who are baptized at an older age have a harder time accepting the Church than children who are baptized as infants. Babies live and grow up with a sense of Faith instilled in them by their parents. Joint prayers support the traditions of the Russian Orthodox family, unite it and allow children to get used to the fact that it is impossible to live without talking to God. Children in an Orthodox family for the first time in their lives encounter submission to the authority of their father and mother, and this experience is the most important on a difficult life path, softened by love for a person who rules and demands submission. By following the instructions of the parents and observing the prohibitions, the child gains inner freedom, realizing that the authority of an older person is not intended to break his character, humiliate or enslave. Accepting punishment not as a punishment, but as an indication, the child learns to live correctly. In an Orthodox family, parents must learn to restrain and suppress their anger, not to be irritated, and to be able to punish with love.

Seeing how parents love him in a Christian way, the child learns the experience that will be useful to him in the future in the matter of how to create an orthodox family, to create in it an atmosphere of striving for God, i.e. to approve the statement "family - Small Church".

Unchanging traditions of the Orthodox family

Keeping Orthodox family traditions, we become a part of the body of the Church and pass on from generation to generation the national characteristics of the Russian Orthodox Church. The behavior of each member of the Orthodox family in everyday life, at feasts, holidays should be of a religious nature with the preservation of spiritual values. It is difficult to imagine a Christian family without the traditions and customs handed down by great-grandfathers. The culture of patriotic fidelity and national feeling was brought up in the family, having in its basis a special relation to the veneration of ancestors and paternal graves. The main goal of the Orthodox family today, as at all times, remains the preservation and transmission of spiritual and religious values ​​from generation to generation.