Change of spiritual guidelines. Changing the value guidelines of spiritual life

The cult of “positive knowledge”. A society experiencing the process of industrialization required people with not only practical skills, but also theoretical knowledge. It was impossible for those whose occupation was related to machine production to do without the ability to count, read and write. The production process has been constantly improved and updated. To use new mechanisms, and even more so to create them, special knowledge was required. Other, no less complex and varied knowledge was needed to organize production and trade. Without this knowledge, obtained from books related to understanding various aspects of life in the surrounding world, it was difficult to achieve success in new conditions. Knowledge began to be valued not just as something that adorns a person, it became a vital necessity. Therefore, a previously unknown respect for knowledge has developed in society. The desire for knowledge and learning brought material wealth and made it possible to achieve a higher position in society. At the same time, knowledge that had direct practical use in industry, agriculture, trade. This time is called "the era of positive values." Even philosophy, the most abstract of sciences, became positive (positive) philosophy in this era. And it is very important that the widest possible dissemination of knowledge and its popularization was considered desirable. It is no coincidence that at this time it was noted that the influence of Homer was supplanted by the influence of Hekeli, the most famous scientist and popularizer of scientific knowledge.

Scientific discoveries: quantitative and qualitative characteristics. Scientists have calculated that during the 19th century. more than 8500 were made major discoveries and inventions. Many scientific studies have been aimed at establishing patterns in certain phenomena. For example, astronomers made such a thorough description solar system that it suggested the presence of a planet, which was discovered later during targeted searches.

Of particular importance for the formation of a new view of the life of nature and society were two of the most important scientific discoveries made public in the middle of the century: discoveries theory of evolution by Charles Darwin (1859) And periodic table chemical elements D. Mendeleev (1869) gave an explanation, and most importantly showed the orderliness of the existing diversity of natural forms. Society reacted more calmly to Mendeleev's discovery, because it did not affect the usual ideas about what seemed inviolable to humans - the role of man in nature. But Darwin’s theory seemed offensive to many, and even questioned the usual religious ideas. One can list for a long time the discoveries made in various scientific fields during this period; one can recall the numerous theories developed to confirm or refute Darwin’s theory of evolution, but it is more important to note that the concepts of “evolution” and “progress” become key and fundamental, and science gains meaning never seen before.

Reverence for science scientific knowledge turns into a kind of cult. The impression was created that evolution, development, improvement are the main distinctive feature the entire existing world. Translated into the life of society, this was understood as follows: human society is gradually and steadily improving, moving along the path of progress that will make people’s lives easier, make it happier and fairer. Based on the fact that renewal is inherent in everything, progress determines all aspects of the existence of society, everything changes, and change is equivalent to improvement, perfection, it was necessary to recognize the effectiveness of progress in the sphere of culture and art. But in this area, the tradition of admiration for the authority of the “old masters” was preserved.

Science and religion. The problem of a new relationship between science and religion arose. If during the previous centuries there was secularization public consciousness: worldly, secular thought won a place in the consciousness of society, the place and role of faith and religion in the life of the human individual and society changed in essence - the changes that took place required internal comprehension. Problems religious life XIX century cannot be reduced only to the confrontation between “knowledge” and “misconception,” between progress and what slows it down. All this happened, but behind these external processes one cannot help but notice something else - the internal renewal of religion, the search for forms acceptable to the new society, carried out by various faiths. Perhaps this need of society was formulated most succinctly by English poet Tennyson: “Let thought and soul find one language.” To reconcile or oppose science and religion - this problem runs like a red thread through the entire history of spiritual life of the period under consideration.

The process of secularization of Western consciousness that began since the Renaissance (in in this case This definition includes almost all countries of Europe and America) society ends in the 19th century. Religion has lost its role as a regulator of all aspects of mental and emotional life. This does not mean that the majority of people have become non-believers - the place of religion in the life of society has changed. For each individual, religion has become more of a personal feeling. It has become important for society integral part state ideology.

Education. Society's need for educated people and the mass desire for education have forced almost all Western countries to begin creating an education system. This was reflected in the increase in the number of schools. A characteristic feature of the second half of the 19th century V. was the emergence of specialized educational institutions. Their difference from old universities was that they trained professionals, specialists in a certain field of activity. In a number of countries elementary education has become mandatory. For example, in Great Britain it was introduced in 1870. They began to accept people into government service based on the results of special exams. The desire to acquire knowledge was manifested, in particular, in the widespread dissemination of various courses and studios. Giving public lectures on a variety of problems was widely practiced. The prestige of knowledge was so high that many learned to read and write on their own - after all, a literate person with a variety of knowledge had a chance to achieve success in any field of activity.

Museums. Museums sprang up all over the Western world. Acting as repositories for monuments of the past and works of art, they at the same time became unique educational institutions. A museum is a multifunctional institution of social memory, through which the social need for the selection, preservation and representation of cultural or natural objects, recognized by society as a value to be removed from the environment and preserved for transmission to descendants, is realized. Along with the traditionally existing private museum collections museums emerged as public institutions. It is noteworthy that if the first museums intended for the public, such as Peter’s Kunstkamera or British museum, were predominantly of a natural science nature, then in the 19th century. Many art galleries are being created. It now became prestigious for artists to have their work included in a public museum.

"Reading civilization". The role of books in the lives of people of this period is evidenced by the following figures: in 1848 there were about 400 libraries in Europe, and thirty years later their number increased 12 times. Books of a very different nature, both educational and scientific, and entertaining, are becoming increasingly important in people’s lives.

After improvement in the first quarter of the 19th century. book printing systems, the publication of books has increased rapidly. The publication of “continued” novels, which were published as the author completed the next part of his work, became fashionable. It was as “novels with a continuation” that all the works of Charles Dickens, O. Balzac, V. Hugo, A. Dumas, E. Sue, L. Tolstoy, F. Dostoevsky, and later L. Boussenard, R.-L. Stevenson and many other authors. The level of talent could be different, but the path to the reader was the same: in small portions as the next piece of work was written.

The process of eroding old social structures Most of his victims were perceived as tragic - children forced to leave their families in search of food and income, in search of a place in life - one of the most common themes in the literature of this time. To escape in order to succeed or perish, or to vegetate, remaining on the land of their ancestors - this question faced many heroes and heroines of the heyday of the classical realistic novel. The close comfort of home and the dangerous attraction of the big world - this motif is constantly present in literature.

The level of education of readers also varied, but the desire for reading was enormous and covered almost all levels of society. It is enough to note that among the most vivid memories of childhood, the first books read and the first visit to the theater are always mentioned. At the same time, most often we're talking about about adventure literature (about unknown lands and their inhabitants, about travelers discovering and exploring). It was at this time that new literary genres took shape: science fiction, which grew on the soil of utopian novels (the genealogy goes back to T. More’s “Utopia”), and detective fiction, the origins of which can be seen in the popularity of brochures about famous criminals, many of which were published in England on at the turn of the 17th and 18th centuries.

The most famous author of the first movement was undoubtedly the Frenchman Jules Verne (1828-1905 ), and the second is American Edgar Poe (1809-1849 ) and Englishman Arthur Conan Doyle (1859-1930 ). The evolution that the emerging literary genres underwent is noteworthy: descriptions of ideally organized societies turned into stories about how brave travelers, with the help of ingenuity and knowledge, overcome difficulties and create. And the biographies of criminals are transformed into stories about how valiant and cunning detectives restore justice and order. The craving for reading was a manifestation of one of the facets of the desire that gripped society at that time to join knowledge (no matter what, best of all, it is easily accessible and interesting), to advance, to assert oneself. Of course, there is a huge distance between the passion for adventure literature and the desire to establish oneself in this world (many boys who were engrossed in Treasure Island sat quietly through the entire adult life in some office), but such reading contributed to the formation of a certain system of values, ideals and virtues. At the same time, the flourishing of book culture made it not just popular, but practically mandatory, the approach according to which any work of art, be it a novel, poem, painting, drawing or symphony, must have a plot, talk about something, and carry information that can be retold.

It is necessary to note the general creative pathos and optimism characteristic of the mass literature of this time. The book had to end “well” or “almost well,” so that the reader would feel that justice had been done. If it was impossible to save someone, then it was necessary to at least somehow reward him posthumously: to restore good name, continue the work he started, etc. Accordingly, heroes (and to some extent heroines) had to have the qualities necessary to solve problems of overcoming and creation. They must be courageous, honest, unselfish, enterprising and enterprising, devoted to what they considered their duty and to those to whom they considered themselves responsible. Creative pathos and the spirit to overcome, characteristic of literature, was a reflection of the general spiritual atmosphere of the time, a general optimistic belief in the necessity and possibility of overcoming external difficulties.

Numerous technical improvements in printing have made the book, magazine, newspaper accessible a huge number of people. A notable feature of this time was the proliferation of various periodicals - newspapers and magazines. They contained a variety of information, printed works of art. The press not only informed readers, but shaped their views on what was happening, instilled in them a certain attitude towards all phenomena of life, and to a large extent formed a system for assessing these phenomena. Moreover, works of other arts began to be viewed and evaluated through the prism of literature and storytelling.

Photo. The flourishing of sciences led to a change in society's attitude towards other spheres of spiritual life, including art. Now science seemed to be the force that could provide answers to the main questions of people’s lives, while art at the same time lost a number of functions. The simplest example: previously only the eye and hand of the artist had the ability to convey visible information about this or that object, person, phenomenon. It is no coincidence that they tried to take an artist on any long-distance expedition - only his imagination could create a visible image of something that no one had seen. That is why the importance of religious art was so great. Art explained the world. Now what could be recreated based on scientific experiments and accurate knowledge was much more valued. And it has become more reliable to convey visible information using photography.

In the first decades of the 19th century. a series of experiments ended with the discovery made Louis Jacques Daguerre (1787-1851 ), who, using silver plates treated with iodine vapor, was able to make the first images. A few decades later, photography entered into widespread use in European society, and since the 50s.

has already become a special business. Photography studios opened in every city; there were several dozen of them in capital cities. This was done by unsuccessful artists, amateur experimenters, and enterprising small businessmen.

Photography was cheaper than any commissioned painting portrait, and therefore was accessible to most of the urban and rural population. Everyone was in a hurry to capture their appearance using photographic plates. In the photographs you can see images of celebrities and unknown people, street scenes, group photographs of families, members of cabinets of ministers, student sports teams, art clubs.

It is worth comparing two views on this phenomenon. One opinion was expressed by the poet Charles Baudelaire in the article “Modern Public and Photography,” which appeared in 1859: “A technical trick capable of accurately reproducing nature will become the highest art. Some vengeful god fulfilled the wishes of the crowd. The inventor Daguerre became her messiah. And then the whole crowd of vile ordinary people rushed, like Narcissus, to look at their ordinary faces imprinted on metal.”

Another opinion was expressed in one of the English magazines of the 70s: “Whoever has seen small photographs of those whom life has already scattered, collected under one frame hanging over the worker’s hearth... perhaps you will agree... that, counteracting social trends and industrial, which... undermine the strongest family attachments, the sixpenny photograph has done more for the poor than all the philanthropists in the world."

It is interesting to note that the English journalist E. Eastlake, in an article in 1857 regarding photography, expressed the opinion that it was unlikely to become art, but its appearance would allow liberation art from applied problems.

Here is an episode typical of a society living according to the laws of a “legal worldview.” As a result of a lawsuit in 1862 between two photographers, one of whom copied the other's photographs of political celebrities (Palmerston and Cavour), photography was recognized as an art. As for people of art, their opinions were divided: some, like Charles Baudelaire, saw in photography the intervention of technical progress in an alien sphere; others, for example, E. Zola, believed that photography opened up new opportunities for the development of art. Some artists began to use photographs when working on paintings.

Artistic life under the dictatorship of “average taste.”

The position of the artist in an industrializing society was as follows: he, of course, belonged to private entrepreneurs (mostly small), but at the same time he was perceived by others as an extraordinary, extraordinary being, involved in the secrets and wonders of the beautiful and eternal. In the words of one historian, “in bourgeois society, the artist became a “genius,” which was tantamount to a moneyless type of entrepreneur.” An artist could calmly go about his business, acting as he considered correct, if he was financially secure. Otherwise, he had to submit to the demands dictated by society. It has always been this way. After all, an artist creates (works) among people and for people. But to mid-19th V. A situation arose in which the internal needs of the art sphere and the demands placed on art by society did not coincide.

The theory of progress established in science as applied to the sphere of beauty demanded constant update, suggested that art, like the sciences, should constantly change, especially since technical improvements (photography) deprived the fine arts of a monopoly in solving traditional problems: clearly show images of objects that cannot be seen “live”. And many artists were ready to look for something new. But the question arose about the attitude of consumers, viewers, customers, and buyers to this. And here a conflict arose.

It is worth remembering that the greatest influence in an industrializing society comes from middle class, especially that part of it that makes up the bourgeoisie. This category of the population is not just growing in numbers, but determines public tastes, shapes morals and lifestyle. Modest bourgeois of average income, average abilities and average education, well informed in business, but poorly oriented in everything that is beautiful and useless from a business point of view, determined the cultural appearance of the era. French poet P. Verlaine gave an expressive verbal portrait the owner of a new life: “He loves order and pompous style, / A businessman and a family man, he is very sober in mind” Trevelyan D.M. Decree. op. P. 568.

17th century

"Worldization" of Russian culture

Architecture

Russian patterned (Moscow patterned) is an architectural style that was formed in the 17th century in Russia.

Girka

Church of St. Nicholas the Wonderworker in Bersenev

"Russian pattern"

Church of the Transfiguration in Kizhi

Church of the Nativity of the Virgin Mary in Putinki

"Naryshkin Baroque"

Contemporaries called it “the eighth wonder of the world.”

Rostov Kremlin

Painting

Simon Ushakov

Simon Ushakov. Trinity Old Testament

Parsun of Prince M. Skopin-Shuisky

Tsar Alexei Mikhailovich

The purpose of the course is to form in students a holistic understanding of historical traditions and the values ​​of the artistic culture of the peoples of the world.
The author selected from the works foreign art and cultural facts, that which most closely came into contact with Russian culture, nourished it, interacted with it, that which is the relevant artistic heritage of our time.
The textbook for grade 10 includes topics on the history of cultures of the Ancient and Medieval East, the formation of the European cultural tradition, and the foundations of Russian national culture.

Artistic culture XVII c.: change of spiritual guidelines.
Contemporaries called the 17th century. "rebellious time" And this is no coincidence: a complex, contradictory period of history was marked by numerous large and small riots, palace coups, the dashing years of the Troubles, the change of the ruling royal dynasty, the fight against external enemies, and, finally, a church schism, which one of the scientists called “the first Russian civil war.” Art, of course, could not remain aloof from social struggles and reflected all the discordant voices of Russian life. But still, this is not the main essence of the changes that have clearly affected all types of artistic creativity. First of all, there was a change in the spiritual guidelines of society, which was clearly captured in literature, painting, architecture, and music. The priorities and values ​​of the old, medieval temple art were gradually pushed aside by new secular ideals. And this process had its own struggles, no less passionate than in politics. The result is known: XVII century. became the final stage in the development of ancient Russian artistic culture.

IN art XVII V. different, sometimes mutually exclusive, trends intertwined. “Ancient and new are mixed,” people said, characterizing the cultural situation of their era, when the medieval artistic canon was still quite stable, but the new secularism had already invaded the work of icon painters, singers, writers and architects. And it should also be emphasized: it was in the 17th century. The process of rapprochement between Russian and European cultures begins, which ultimately led to radical transformations of “Holy Rus'”, carried out later by Peter the Great. But the first results of the emerging dialogue between “Russian” and “European” are already visible in the works of art of the “rebellious time”.

Table of contents
Introduction 5
Topic 1. Artistic culture Ancient Egypt: personification of eternity 11
Topic 2. Artistic culture of Ancient and Medieval India: loyalty to tradition 31
Topic 3. Artistic culture of Ancient and Medieval China: the legacy of the wisdom of bygone generations 47
Topic 4. Japanese artistic culture: achieving harmony with nature 67
Topic 5. Artistic culture of the Muslim East: logic abstract beauty 79
Topic b. Antiquity: the cradle of European artistic culture 95
Topic 7. From the wisdom of the East to European Christian culture: Bible 121
Topic 8. Artistic culture of the European Middle Ages: mastering Christian imagery 135
Topic 9. Artistic culture of the Italian Renaissance: the difficult path of humanism 163
Topic 10. Northern Renaissance: in search of the truth about man 195
Topic 11. Artistic culture of the 17th century: polyphony of schools and styles 217
Topic 12. Artistic cultures European Enlightenment: affirmation of the cult of reason 257
Topic 13. Artistic cultures Kievan Rus: experience illuminated by the spiritual light of Christianity 287
Topic 14. Novgorod Rus': affirmation of original beauty 299
Topic 15. From fragmented principalities to Muscovite Rus': the establishment of a common Russian artistic style
Topic 16. Artistic culture of the 17th century: change of spiritual guidelines 333
Topic 17. Russian artistic culture in the Age of Enlightenment: the formation of humanistic ideals 349
Literature 375.

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Topic: Artistic culture of the 17th century: change of spiritual guidelines. (MHC, 10th grade)

Target: Expanding students' knowledge about the art of the 17th-18th centuries, updating previously acquired knowledge.

During the classes

1.Organizing moment.

2. Studying a new topic.

Not only for changing the holy books,

But also for worldly truth...

It is fitting to lay down your soul. Archpriest Avvakum

"Rebellious Age"
The 17th century is the most controversial period in history. It was marked by numerous riots, palace coups, years of Troubles and changes in the royal dynasty. Russia had to fight external enemies (Poland, Sweden), and a church schism in Rus' itself.
The 17th century is the beginning of a new period in the history of Russian culture. The struggle between the old and the new.

It is characterized by the beginning of awareness by the whole society and the individual of their important role in the destinies of the country. As in many other things, the events of the Time of Troubles, wars and advancement into the vast expanses of Siberia played a big role in this. These epoch-making events, extremely important for the destinies of the state and the people, drew huge masses of people into their whirlpool and showed their power, inspired in them new ideas about the “power of the earth”, the “zemstvo principle”.
In the art of the 17th century. various trends intertwined
“Ancient and new were mixed”: the medieval artistic canon was still stable, but a new secular principle had already invaded the work of icon painters, writers, and architects. At this time, the rapprochement of Russian and European cultures began.
Numerous shocks in Russia early XVII century, its entry into the modern era also affected culture, the main feature of which was the departure from church canonicity. In all areas of culture there was a struggle between the old church and new secular forms, which gradually won, which led to a further strengthening of realistic trends in art. Novelty - secular perception of the world, European thinking and way of life.

His Holiness Patriarch Nikon (Nikita Minov)
Having lost his mother early and having suffered a lot of grief from evil stepmother, the clever boy learned to read and write, became familiar with the gifts of church grace, and became jealous of monastic service. At the age of twelve, he secretly went to the Trinity Macarius Monastery and spent eight years there as a novice, preparing to take monastic vows. During this time, the youth studied church services well, acquired extensive knowledge in the monastery library, gained spiritual experience, surprising the brethren with the strength of his character and the severity of his life.

Church split: When Nikon was elevated to the patriarchal throne, he did not try to protect Rus' from foreign influences that threatened the purity of the Orthodox faith. Nikon acted as an ardent enemy of his customs and caused church reform to eliminate the differences between Russian and Greek church rites. Many of the clergy, merchants, archers, and peasants did not accept the new reforms. The nobles supported Nikon.
- Vasily Surikov “The Morning of the Streltsy Execution”, “Boyaryna Morozova”

Culture of Russia in the 17th century

1. The rise of Russian science
Russian science in the 17th century. felt uplifted. Natural and exact disciplines became increasingly important. Relations with Western Europe, from where books on astronomy, medicine, and geography were brought.
2. Urban growth
In the 17th century The transition to a commodity economy, the development of domestic and foreign trade, the strengthening of central power and the expansion of the country's borders led to the growth of old cities and the emergence of new ones in the south and east, to the construction of guest courtyards and administrative buildings, stone residential houses of boyars and merchants. At the same time, the stone walls of Central Russian monasteries lost their old defensive devices and became more elegant
- “At the Myasnitsky Gate of the White City in the 17th century” by A. Vasnetsov.

Panorama of the Kirillo-Belozersky Monastery according to the inventory of 1601.

3.Literacy training. Reading circle.
During the time of Ivan the Terrible, his father and son, literate people could be found mainly among people of the clergy or administrative class; in the 17th century There are already quite a few of them among the nobles and townspeople. Even among the peasants, serfs and slaves there were literate people - elders and kissers, clerks and scribes. But, of course, the bulk of the peasants are illiterate people.

In the first half of the century, many city governors, due to illiteracy, could not take a step without clerks and clerks, their subordinates in the governor’s hut - the center of county government. In the second half of the century, literate people sat in the voivodeships; These are primarily representatives of the Duma and Moscow officials. Among the district nobles there were still few literate people. There were many literate people in the suburbs. Crafts and trade, traveling on business required knowledge of writing and counting. Townspeople and peasants learned to read and write from “masters” of priests and clerks, sextons and clerks, and other literate people. They learned, first of all, the elementary alphabet from printed and handwritten alphabet books.

Over the second half of the century, the Printing House printed 300 thousand primers, 150 thousand educational Psalms and Books of Hours.
My reading circle has expanded significantly. From XVII century Many books, printed and especially handwritten, have survived. Among them are both church and secular: chronicles and chronographs, stories and legends, collections of liturgical, historical, literary, geographical, astronomical, medical and other content.

First textbooks
In 1634, V. Burtsev’s primer was published, and since then, throughout the century, it has been reprinted several times.
At the same time, the grammar of Meletius Smotrytsky, a Ukrainian scientist, was published. At the end of the century, the primer of Karion Istomin, a monk of the Chudov Monastery, and also practical guide for counting - the multiplication table.

Smotritsky's textbook

4. Schools and academy

The expansion of the sphere of trade and craft activities, the growth of the power apparatus of the emerging absolutism, the strengthening of Russia’s foreign policy ties, the needs of the country’s defense required an increase in the number educated people. In the second half of the 17th century. Several public schools were established.
In 1685 there was a “school for teaching children” in the city of Borovsk, near the shopping area. In Moscow, on Nikolskaya Street, a special building for a school was built. It was opened in 1665 at the Spassky Monastery.

The first higher education institution was opened in 1687. It provided a program of education not only for the church, but also for general education. Here they learned the “seeds of wisdom” from the civil and ecclesiastical sciences - the entire school cycle from the lower to the higher classes, starting with grammar and ending with philosophy, ethics and theology.

Scientific knowledge
Russians were famous as masters of metal processing and foundry. Sources often mention “screw guns” - rifled guns, or guns with a mechanized wedge-shaped bolt. In 1615, a Russian master made the first cannon with a screw thread.
The books provided the beginnings of knowledge in geometry and geology, physics and chemistry, ballistics and other sciences. Herbalists describe the properties of various herbs and give recommendations for treating diseases with them. Knowledge of astronomy was necessary for economic activity, for daily calculation of time, and determination of the days of moving church holidays. In Russia, manuscripts of an astronomical nature were in circulation, primarily translations of foreign works.

Bells were cast well in Russia, and their “crimson ringing” was famous throughout the country. Russian masters successfully and reliably mastered construction equipment, erecting wooden and stone buildings, secular and ecclesiastical.

5.Literature of the 17th century
The national spirit, often a critical, sensible, realistic approach to explaining reality, is breaking through more and more clearly into literature.
Withdrawal occurs ancient Russian genres. Even church works (the lives of the saints) penetrate elements of vitality and biography. Not only monks, but also boyars, nobles, and townspeople take up the pen.
- The Walk of Daniel, 17th century.

In the literature of the 17th century. new features appear: a democratic writer and reader, attention to the personality of the heroes, their emotional experiences.

New genres are born - secular stories, drama, poetry with their everyday, satirical, and love motives. But all these features mean only the first steps of something new. Basically, literature continues old traditions; she is still largely anonymous.

Folklore
Folklore material fills numerous handwritten collections of historical, church and liturgical content, collections of songs and “hooks” (hook notes), proverbs and sayings, fairy tales and legends, conspiracies and wedding rituals. Fairy tales - magical, everyday, heroic - are widely circulated; epics about the heroes of the Kyiv era; historical songs about Princess Xenia and commander Skopin-Shuisky, about Ermak Timofeevich, the Seat of Azov and Stenka Razin. Songs about Razin are especially good - people's defender:

You rise, rise, red sun,

Warm us, poor people,

Good fellows, fugitive people:

We are not thieves, not robbers,

Stenka Razin we are workers.

Collections of proverbs and sayings from this time convince us that many of them have survived to this day:

- “They don’t feed the nightingale with fables,”

- “I picked up the tug, don’t say it’s not strong”

- . “The lasso is not a cockroach: even though it has no teeth, it eats your neck” (about Horde captivity),

- “Here’s to you, grandma, and St. George’s Day” (about the cancellation of St. George’s Day).
Lives of the Saints
As before, Russian people loved to read the lives of saints. Lives were distributed in thousands of lists. Lives were also compiled in the 17th century, new holy ascetics and their lives appeared with descriptions of the exploits and miracles associated with them. Live biographies of civilians, rather than church people, are also being created.
- Venerable Anthony and Theodosius of Pechersk
- N. Roerich Saint Sergius

- “The Life of Avvakum”, “The Life of A. Nevsky”

A modern Old Believer icon depicts Archpriest Avvakum (Avvakum Petrovich Kondratiev), (1620(?)-1682), glorified as a hieromartyr and confessor.
One of the most prominent Russian writers, an opponent of the reforms of Patriarch Nikon in the 17th century, archpriest of the city of Yuryevets-Povolozhsky. 43 works are attributed to him, including “Life”, “Book of Conversations”, “Book of Interpretations”, “Book of Reproofs”, etc. He is considered the founder of new Russian literature, free figurative speech, and confessional prose. Old Believers venerate Avvakum as a holy martyr; many of his icons were painted.
- icon. Irina Nikolskaya

Icon of Archpriest Avvakum

In literature great attention was devoted to man, his fate, the transmission of his complex inner world.
Literature, together with other phenomena of social and spiritual life, clearly reflects the growth national identity people ideological contradictions, confrontation between different social forces. The events of the beginning of the century prompted princes and boyars, nobles and townspeople, monks and priests to take up the pen.
- Psalter, 17th century.

Historical literature
At this time, they became even more widespread historical works- chronicles, stories, legends and other monuments of previous centuries. In the 17th century many new chronicles and chronographs, stories and legends were added to them.
In addition to the works that continue the chronicle tradition, in the 17th century. historical works of a new type appear, transitional from the chronicle genre to a kind of monographic or generalizing one.

The first type includes the work of Sylvester Medvedev “A brief contemplation of the years 7190, 7191 and 7192, what happened in them in citizenship.” This is one and detailed story about the end of the reign of Tsar Fyodor Alekseevich, the Moscow uprising of 1682 and the beginning of the regency of Sofia Alekseevna. The presentation was completed in 1684.

Chronicle "New Chronicler"

A. Lyzlov “Scythian History”
- Innocent Gisel “Synopsis”.

It gives a brief and popular overview of Russian history from ancient times to the era when its author lived and wrote. It was later reprinted dozens of times, so popular did it become as a reading aid.

Historical stories and legends

Abraham Palitsyn in “The Legend” tells in detail about the “robbery” of the first years of the new century, the Bolotnikov uprising, the fight against impostors and interventionists. Other authors: clerk I. Timofeev in “Vremennik”, I. M. Katyrev-Rostovsky, a noble prince, many famous and anonymous compilers of stories and legends, words and visions - speak excitedly about the Troubles. In explaining its causes, along with divine providence, they point to the plans and actions of people and condemn them: some for violating justice (for example, the murder of Tsarevich Dmitry through the machinations of Godunov), others for “insane silence” in connection with this, others (“ slaves” of the master) - for disobedience and rebellion.

Participants in Ermak’s campaign compiled the “Cossack Writing”. They assign the initiative to the campaign to the Cossacks themselves, and not to the Stroganovs. Fyodor Poroshin, a runaway slave who became a clerk in the Don Army, created in the 40s. “The Tale of the Azov Siege of the Don Cossacks.” From its pages emerges the epic of the heroic struggle of the Don people with the Turks during the capture and defense of Azov.

Everyday realistic story
This is a new literary genre of the 17th century. In everyday stories there is a departure from medieval ideas about the “predestined” from above. human destiny. In them, the hero’s life depends largely on his personal qualities, such as dexterity and efficiency. Thus, there is a turn towards covering people’s personal lives; moreover, interest in the inner world of a person is increasing. At the same time, at the center of the stories are no longer historical literary characters, but fictional ones, hence the creation of a purely literary images. Household story XVII V. addresses the destinies of different people social environments, especially the merchants and nobility.

Most significant works are:

- "The Tale of Frol Skobeev"

- "The Tale of Savva Grudtsyn"

- "The Tale of Misfortune"

- "The Tale of Uliani Osoryina."
"The Tale of Savva Grudtsyn"
This essay begins with a story about the siege of Smolensk by Russian troops in 1632. But unknown author writes not only a war story, but also a story about privacy merchant son Savva Grudtsyn. He sold his soul to the devil because of unhappy love. The married lady dried him with a love potion and then rejected him. So Savva is now walking around Rus' with the demon, showing miracles of courage in the fight against the Poles near Smolensk. However, the time has come to pay for the sins of youth, and now Savva, terminally ill, exhausted man, repents and begs the Mother of God for forgiveness.

“When the Divine Liturgy began, Sava was laid on a carpet outside the church. And when they sang "Cherubimskaya", a voice was heard, like thunder: - Savva! Get up, why are you delaying?! Go to church and you will be healthy. And sin no more! The king marveled at the mercy of God and the miracle that had happened... . Then Savva distributed all his property to the poor, as much as he had, and he himself went to the Chudov Monastery. There he became a monk and began to live in fasting and prayer, constantly praying to the Lord about his sin. He lived in the monastery for many years and went to the Lord in the holy monasteries.”

Satirical stories

Another new genre literature XVII V. became satirical stories. Most of them - “The Tale of the Chicken and the Fox”, “The Kalyazin Petition”, “The Tale of Karp Sutulov”, “The Tale of the Hawk Moth” - are aimed at the life and morals of clergy. The hypocrisy and money-grubbing of the clergy, the drunkenness and debauchery of the monks are caustically ridiculed. An unjust court with its corrupt judges and unprincipled decisions also becomes the object of satire.

Among the works of this genre the following stand out:

- “The Tale of Hawk Hawk Goes to Paradise”

- "The Tale of Ersha Ershovich."

- "The Tale of the Shemyakin Court"
The hero committed three crimes: he tore off the tail of someone else's mare, killed the priest's son, killed the neighbor's father, however, this happened because pure chance. And the hero ended up in the court of the unrighteous Shemyaka, a famous bribe-taker.
The second part describes how a poor man shows the unrighteous judge Shemyaka a stone wrapped in a scarf, which the judge takes as a promise - a bag of money, for which he sentences the rich brother to give the horse to the poor man until it grows a new tail, and orders the butt to be given to the butt until until the poor man “gets the child,” and invites the son of the murdered old man to also throw himself from the bridge at the killer. Plaintiffs prefer to pay off their money in order not to comply with the judge's decisions. Shemyaka, having learned that the poor man had shown him a stone, thanked God: “As if I had not judged by it, but he would have hit me.”
The authors of satirical stories came from the lower strata of the official and spiritual environment. Hence their vernacular, everyday scenes, critical look at the obvious contradictions of social life. These are “The ABC of a Naked and Poor Man”, “Service to a Tavern”, “The Legend of None Sava and His Great Glory”. Bribery and greed, drunkenness and debauchery are scourged in these stories aptly and wittily, with living language, with proverbs and buffoonish jokes.
Bribery (obsolete) – bribery

The birth of poetry in the 17th century.

A sign of the novelty of the culture of the “rebellious age” is the birth of poetry. Literature has tried to speak in verse before, but it was a tale verse that had no rhyme. Temple chants were close to poetry. From the 16th century non-liturgical spiritual lyrics began to be called poetry. It contains the motives of a person’s repentance, a plea for the forgiveness of sinners. In the 17th century Secular messages, acrostics, and epistoliums are developing.

With name Belarusian educator Simeon (Samuel) of Polotsk, invited to Moscow in 1661 to teach the royal children, is associated with the emergence of syllabic versification. S. Polotsky was graciously received and treated kindly at the court of Tsar Alexei Mikhailovich, and became a court poet.

In 1678-1679 two collections of his poems appear: “Vertograd of many colors” and “Rhymelogion”. The so-called “Baroque style” was embodied in the work of S. Polotsky. Although his poems are ponderous, they are pompous and elegant, they sound panegyric tones that idealized autocratic rule. This poetic direction was continued at the end of the century by Sylvester Medvedev and Karion Istomin.
Panegyric- a literary genre that is a speech written on the occasion of someone's death, then the speeches acquired an official character and began to serve as a pretext for praising the living.

S. Polotsky invested his intellect into poetic translation Psalms. He made the Bible verses easier to sing.
Polotsky managed to found the first printing house in Rus'. The “Rhyming Psalter” and “The Tale of Barlaam and Joseph”, a popular literary monument of the 17th century, were published here. It is fortunate that there are holy books to read, and useful ones to collect, for they are taught by God, and are taught to be comfortable in virtue. (From instructions to the reader “The Tale of Varlaam...”)

Book printing

Over the second half of the century, the Printing House printed 300 thousand primers, 150 thousand educational Psalms and Books of Hours. It happened that thousands of copies of such manuals were sold out in a few days. However, many continued to learn from handwritten alphabets, copybooks and arithmetic. My reading circle has expanded significantly. Many books, printed and especially handwritten, have survived from the 17th century. Among them are both church and secular: chronicles and chronographs, stories and legends, collections of liturgical, historical, literary, geographical, astronomical, medical and other content.
- Karion Istomin. Primer. Moscow. 1694

Theater in the 17th century

The performances of buffoons - traveling artists, as before, were very popular among the people. The skoromosh's "games" continued in many respects pagan traditions, although they often contained social denunciations.
The authorities fought against them. In 1648, the royal charter prohibited these “disgraces” (spectacles), “hari” (masks) and “demonic audible vessels” were ordered to be broken and burned. Disobedience was punishable by beating with batogs. However, there were still people who “ordered bears and buffoons to play satanic games in the streets, marketplaces and crossroads, to roar with tambourines, beat their hands and dance.”
- The bear and the goat are having fun. Bear fun. Lubok painting.

A. Vasnetsov “Medvedchiki. Parsley Theater, 17th century”

Court theater in the 17th century
In the 17th century in Rus', a new, professional theater arose at the court, and it had to resist the buffoonery, the folk theater of Parsley. Instead of folk scenes, plays on biblical, historical and heroic themes were shown; instead of vernacular, sometimes harsh, rude and frivolous - pompous, ponderous language.
Tsar Alexei Mikhailovich, on the initiative of boyar A.S. Matveev, entrusted in 1672 the organization of the theater to Johann Gottfried Gregory, a pastor of the Lutheran church from the German settlement in Moscow. He recruited a troupe of 60 foreigners, and soon they began performing plays on biblical themes in German and Russian.

Professional theater in the 17th century
Initially, the theater troupe was recruited from the residents of the German settlement; later Russian actors appeared - from the bourgeoisie and clerks. All roles were played by men. Mostly plays were performed based on legendary historical (“The Act of Artaxerxes”) and biblical (“Judith”) subjects. Secular “comedies” also appeared: “The Comedy about Tamerlane and Bayazet”, “The Comedy about Bacchus with Venus”. Also put ballet performances. The only spectators were the king, nobles and his entourage. After the death of Alexei Mikhailovich, the theater ceased to exist. Alexey Mikhailovich became a very frequent, for that time, visitor to theatrical performances.
- I. Gregory

Baroque in architecture
Baroque - Italian. barocco - “strange”, “bizarre”

Temple of the Kazan Icon Mother of God, XVII century.

New Jerusalem Monastery, Moscow. region 17th century

Church of the Nativity of the Virgin Mary in Putinki, late 16th century.

Church of the Intercession of the Virgin Mary in Fili, Moscow 1690-1693
GR Nikitnikov Church of the Giver of the Trinity in Nikitniki, Moscow XVII century

Old and new, spiritual and secular were closely intertwined in the artistic culture of the “rebellious age.” In the seventeenth century. Russian culture has taken a big step forward. New trends clearly appeared in it. They created the preconditions for the turning point in Russian culture that took place at the beginning of the 18th century. as a result of Peter's transformative activities.
- A.M. Vasnetsov “The Rise of the Kremlin at the end of the 17th century”

A. Vasnetsov “Book stalls on Spassky Bridge in the 17th century.”

3. Reflection

4. Summing up. 5.Homework

In 2009, the manual “Blind Spot: Why Journalists Don’t Write about Religion” was published in the United States. The book was written under the editorship of authors of religious columns from famous American publications. The main message of this work is “we cannot help but write about religious problems after the events of September 11, 2001, since religious contexts determine other guidelines: political, social, cultural.” When we observe the painful situation for us in the East of Ukraine, we understand that the problem has much deeper roots. And here the matter is not only in geopolitical and power ambitions, but in a spiritual crisis, to which we, as a society, often turned a blind eye. Let me reflect on this based on recent events.

RELIGIOUS POINTS

At the beginning of the week, Ukrainians celebrated the 1026th anniversary of the Baptism of Rus. Of course, the current celebration was not as scandalous as last year. Ukrainians took to the procession through the streets of Kyiv asking for peace and an end to the war. But in Moscow, at the same time, about a hundred thousand Muslims gathered to celebrate the end of Ramadan. There were even various comments in the media regarding the comparison of these events. For me personally, there is nothing wrong with the fact that Muslims have their legal right, just like Christians, to perform religious rituals. However, this event destroyed the myth about the origins of Christianity, which Moscow cherished, appropriating someone else's history. We have clearly seen who is mentally closer to the Christian worldview, and who is a direct descendant of Vladimir’s baptism.

CONSEQUENCES OF A SPIRITUAL CRISIS

Although Ukrainians are a truly Christian nation, as evidenced by history at all stages of the development of the state, there are also hidden spiritual problems that seem unimportant to many, but in reality they are of great importance. After the terrible crash of a Malaysian Boeing 777 in the Donetsk region, literally all the attention of the world media is concentrated on this event. After the tragedy, all advanced European and American printed publications were replete with caricatures, caricatures, collages of Vladimir Putin, but Europe did not dare to take more effective steps, bearing in mind the next round of tough economic sanctions. However, in the history of this disaster, apparently, this was not the only thing that worried many. IN in social networks, and later - in the world and Ukrainian media, videos about terrorists looting the bodies of the dead were increasingly distributed. It was these shots that looked the most terrible, since they evidenced a spiritual crisis highest degree. Actually, in this context, in my opinion, it is worth talking about the lack of value and moral guidelines, because any religion in the world denies, firstly, such treatment of human life (remember the transcripts of the dialogue of terrorists before shooting down the plane, the treatment of members of the expert commission - Author .), secondly, teaches to treat human remains with respect. Therefore, through media stories about the abuse of bodies, in my opinion, both Ukrainians and the world community should draw appropriate conclusions for themselves. It should be obvious to our society that in the East and not only, although today it is in this part of the country that is most noticeable, a spiritual crisis has slowly developed. This phenomenon not only includes the post-Soviet atheistic syndrome, but also the popularization of life without value guidelines: one’s own civic position, strong family, taste of life. Pro-Russian propaganda has been preparing its militia in this region for ten years. My former classmate, who was an observer at the 2010 presidential elections in Yenakievo, hometown Viktor Yanukovych, told how poorly the local residents live: men live in the mines, women fight for a piece of bread for their own families, selling what they grow in their gardens. These people were brought not only to material but also to moral impoverishment; they were turned into slaves day after day. Of course, today we are proud of our military, who heroically defend Ukraine, fighting on the front lines without proper food and uniforms. However, we forget that among us there are also some of those who still support the DPR and LPR, the Communist Party, even despite its ban; those who are ready to engage in looting directly (among the terrorists there are some people with Ukrainian citizenship) and indirectly (through corruption and venality). Secondly, footage of terrorists’ actions in relation to human remains outraged the world. However, is the world community heading towards a spiritual crisis? In previous columns we wrote about secular attitudes towards human life– legalization of abortion, experiments on embryos, euthanasia (“Culture of life vs culture of death” from 09.30.13 and “Death “does not suffer” from 07.10.13). Of course, these actions are not comparable to the visible actions of terrorists, but step by step they bring us closer to ruin.

Today Ukraine has a chance to clearly prove to the world and correct the historical propaganda stereotypes of Russia, in particular with regard to the myth of the “Russian world” and Christian primacy. The media community can and should join in realizing this opportunity. In addition, experienced tragic events testified that in order to develop a new Ukrainian civil society, it is necessary to pay attention to the problem of spiritual ruin, trying to eliminate it in all possible ways together with the institutions of the Church, media, and government. Public initiatives alone are not enough; a unified mechanism for the formation of healthy thinking in the state must be developed. Secondly, being in the community of European states, Ukraine must be a state-person with its own character and without a second-class complex. We need to understand that as a nation we have extraordinary spiritual potential, therefore we need to “promote” these meanings and not be afraid to develop them, because a state without a “heart” is doomed to destruction!