Parochial schools

“And who cried about the school with the people and in front of the people?” (Sam. Bishop Ved. 1892 No. 14 p. 636). In the few years of their existence, parochial schools (it would be better to call them “church schools”) have already managed to declare themselves as a very important phenomenon of modern church life, which attracts the attention of the observer, causing in him a wide variety of impressions, sometimes brightly joyful, sometimes sadly difficult and prompting serious reflection. Called into existence on the initiative of the highest church administration, energetically striving to multiply them; created and organized by the Orthodox parish clergy, sometimes alone, sometimes with the assistance of selflessly acting teachers. They begin to arouse the interest and participation of the simple rural population and, in general, undoubtedly serve as a manifestation of good religious and educational excitement in the Orthodox Russian people. In order not to seem unfounded, let us turn to the very facts from the life of a modern church school. Here, for example, is what the Penza Eparchs say. News of the establishment and consecration of a parochial school in the village of Mordovian Kachim: "Opened on October 6, 1891, the school was housed for a year in an apartment that was very inconvenient for educational purposes: a damp and cramped peasant hut. To build its own premises for the school was the dream of its founders. This year this dream came true quite unexpectedly, thanks to the fact that the Mordovian-Kachim school The School Council was included in the list of schools for which it was decided to build new premises using the amounts allocated from the capital of public works. 350 rubles were allocated for the share of the Mordovian-Kachimov school. To the credit of the Kachimov peasants, among them there were true friends of the school, who, upon hearing the news of the “royal gift,” expressed their consent to add their donations and labors to it. So almost all the fathers of the school students brought 1, but 2, and some even 3 logs to the site of its construction, and one of them also donated 50 pieces. best quality dough. The peasant M.V. distinguished himself with particular jealousy in this regard. He took upon himself the difficult task of walking among those peasants who agreed to help with the construction, reminding them of their promises, hurrying them up, preventing slowdowns and stoppages in the work, begging for new sacrifices, bargaining like peasants with suppliers, etc. The carpenters, contracted to build the school for 90 rubles, also belonged to the number of friends of the school, led by their contractor - church watchman M.B. Finally, the school students themselves willingly moved the matter forward with their weak hands. It fell to their lot to lay, so to speak, the cornerstone of the school. The fact is that one peasant donated 8 oak pillars left over from a burnt oil mill for the school. The victim was a pure find, but the trouble was that the pillars were buried deep in the ground and the carpenters refused to pull them out, afraid to spend a whole day on it. Then the teacher came up with the idea of ​​calling the school students and sending them to dig the pillars. 30 people showed up with shovels, scrapers, hoes, and real ant work began on the site of the burnt oil mill, ending with the victorious and noisy extraction of oak ridges from the ground. The next day, the students walked 7 miles from the village to a moss swamp and there, under the supervision of an adult peasant, they spent the whole day pulling moss for the walls of the future school. The schoolchildren’s job was also to collect wood chips suitable for fuel and remove unusable garbage. All these works were performed with such unanimity and joy that the children had to be set as an example to their fathers. The main manager of the construction was the local school supervisor and the dean priest of the neighboring Russian village of Kachim, and the daily supervisor of the construction and the leader of the carpenters was the school teacher. He also paid for the work and materials and kept a record of expenses. At the very beginning of the work, numerous enemies of the school appeared. These were mostly world-eaters, extremely dissatisfied that in such a big matter their advice and permission were not asked and that this matter was done without vodka. They convinced everyone that they needed to give up school, because the money sent for it was not given for free and not irrevocably: it would be collected from society. They told the donors for the school that the dean-observer was trying for himself by accepting their donations, because he would use all the remainder of the amount sent, that no one would believe that the teacher and the peasant L-ev were bothering so much about the school in vain, etc. The school was completed in September. In terms of its size, amenities, and external decoration, it costs much more than the money that was spent on it. It is an oblong building 21 arsh., 10 arsh long. wide, built of thick and clean pine logs. Inside, this building is divided by a main wall into two halves: in one there is a classroom, in the other there is a dressing room, a teacher’s apartment of two rooms with a balcony and a kitchen. All rooms are bright and more than 4½ arsh. height. Outside, the cornice, platbands and balcony are decorated with good carvings. Friends of the school and students eagerly awaited its consecration, which was scheduled for October 1st. About five days before this day, the school students, under the guidance of the teacher, began to prepare for the celebration: they sorted out the garbage around the building, selecting large chips from it for fuel, and taking the unusable ones to the ravine; they swept the area around the school, cleaned the windows, decorated the icons and the portrait of the Emperor with greenery, etc. Their sisters washed the floor in the school. On the eve of the holiday, an all-night vigil was served, during which two choirs of singers sang in both choirs - one from the students of the Mordovian Kachimov school, and the other from the students of the Russian Kachimov school. Teachers from two neighboring parochial schools, Voronovo and Rodyaykino, who arrived in Kachim on purpose to consecrate the school, also took part in the singing. On the very holiday of October 1, during the bell ringing for matins, students of the Mordovian Kachimov school, led by their teacher, went to the Russian village of Kachim for the locally revered icon of the Holy One. Nicholas. In the Russian village of Kachim, in the church fence with the students of the Mordovian Kachim school, students of the Russian Kachim school united and all of them together, in orderly order - in rows of 4 people, singing the troparion “Rule of Faith”, accompanied the icon to the Mordovian Kachim, where they arrived at the beginning of the liturgy. The latter was performed by 4 priests - teachers of the law from neighboring schools, sang by a united choir under the control of the teacher of the Mordovian Kachim school. While they were approaching the cross in the church and the religious procession was taking place, the students of both schools, with the exception of the choristers and girls, at the command of the church guard, a reserve non-commissioned officer, lined up in front in two rows, then, doubling the rows and making a half turn to the right, walked at an even pace into the school ahead of the religious procession. At school they stood in front of the icons, after which the Holy prayer began. Nicholas and St. Methodius and Cyril with the blessing of water. Before pronouncing the anniversary, one of the students of the Russian Kachim school presented the teacher of the Mordovian Kachim school with a painting by Sidorsky - the 12-year-old boy Jesus in the church - in a polished frame. Russian Kachimov schoolchildren purchased this painting and frame for a pool and presented it to their Mordovian Kachimov comrades as a housewarming gift. After the proclamation of many years, the priests walked around the school with holy water, sprinkling the walls. Then the procession went to the church. Having returned from the church, the owners of the school and the guests, as well as both choirs, sat on the school balcony, on the lattice of which a portrait of the Sovereign Emperor was placed. School students lined up in front of the balcony at the command: “To prayer! Hats off!” – they took off their hats and, together with the choir, harmoniously and solemnly sang the national anthem: “God Save the Tsar.” At this time, long tables were placed in the classroom, at which the tired children sat down when they returned to school. They were offered a hearty meal, before and at the end of which prayers were sung." 1 Presenting an image of this small in appearance, but very significant event in the life of the Russian Church, we have reason to assert that many such small events have taken place and are currently taking place in Holy Rus'. The life of a parish school is rich in bright phenomena of the rise of the national-church spirit, and together with the phenomena of selfless feat of the most useful application of moral and intellectual forces of a thousand chosen ones - parish teachers and female teachers. These individuals, for a meager remuneration, and sometimes completely free of charge, bring great benefit to the Russian people, forming and educating a “new breed of people” in the young generation of Russian commoners and foreigners. From a thousand examples of this great service, here are a few taken at random: Before us is the Ekaterinburg province, Verkhoturye district with its inhabitants Voguls; There are rare churches of God there, but like here in inner Russia, the non-Russian Christian population is forced to only occasionally receive religious consolation by visiting a parish church, located 50 and 80 versts from the village. But through the care of the missionary society, church schools were established there too and selected leaders were called to the holy cause. Here is the small Vogul village of Lacha; it is 85 versts from the parish Peter and Paul Church. The church school has existed here since 1887. In 1890, the teacher of the school L. K-ova, due to the small number of students - on the one hand, and on the other - yielding to the diligent and persistent request of the yasak voguls of the neighboring village of Mityaeva, with the blessing of the parish priest, moved to the village of Mityaeva, where the community prepared good premises for her both for the school and for her, and she invited her parents to bring children from the Lachin school to the village of Mityaeva until orders of the Missionary Society Committee. But the Committee, finding the existence of a school in the village of Lache useful, decided to leave the Lachin school as before, and open a special school in Mityaev. To teach literacy in Lacha, it was first proposed to leave one of the most capable young men who completed the course at this school, with a reward of 1 ruble for his work. from the student. But the chosen one was not released by his parents due to domestic circumstances, and instead of him, the daughter of an ordinary Nikolae - Navlinsky plant M. B-ova, who had the title of teacher, was invited. She began her studies quite intelligently and diligently; therefore o. At the end of the year, the dean turned to the Committee with a petition to increase her salary to 10 or 12 rubles: not a lot, right?... According to Fr. Dean - observer of schools, teacher K-ova, in addition to school work, performs a moral and educational mission among adult Voguls. This is a pioneer of Russian citizenship among foreigners. "On Sundays and holidays, at her initiative, the children gather at school, where, under the guidance of the teacher, they read and sing prayers and church hymns. Together with the children, their families sometimes come to school, to whom the teacher reads the lives of saints and other books of spiritual and moral content, in this case applying to their spiritual needs and understanding. In general, the K-ova teacher, and in the new place of her ministry, tries to establish and maintain all those good the rules that she established at the Lachinskaya school. For her diligent and successful studies at this last school, the Missionary Committee at the general annual meeting awarded her a monetary reward of 30 rubles. Or for example. a fact from the modern life of a church school, noted by the Perm Diocesan Gazette. "18 versts from Perm, near the railway, the village of Levshino was located. Until 1887, the children of this village remained either completely without any literacy, or they learned it from illiterate, retired soldiers, perhaps, not of particularly high morality. But the Lord is merciful; He has looked upon these people... The daughter of one of the poor employees of the office of the Motovilikha cannon factories, the girl M. The school, having received a proper education, comes to the village of Levshino and offers its services to the residents - to teach their children for an agreed fee. The teacher rents an apartment and on October 8, 1887, a literacy school is opened in the village of Levshino. For the first time, 15 students enter the school. 23. At the end of 18 89/90, the K-va teacher brings her students to the Motovilikha parish school for an exam. Six students pass the exam quite satisfactorily and receive certificates of completion of the parish school course. For the work of teaching children, the teacher receives from 50 k. to 1 r. from each student. – which, taking into account free students, amounts to no more than 10 rubles. per month. From these meager funds the teacher had to spend on renting premises for the school, heating and washing the floors. It is clear what an insignificant amount was left for her maintenance. Life is not good with such means. Just love for your work can make you forget everything else that is necessary for human existence! This year the teacher’s situation has improved somewhat.” 3 Here is another picture that just begs to be put on canvas. "In one of the schools in Insarsky district (Penza province), a boy who received his portion of bread hid it and began to eat bread he had brought from home with a mixture of quinoa. When the teacher asked him why he eats this bread - black and innutritious - when he received good bread, he replied: "I’m older, I’ll eat this bread too, and I have two little sisters at home who cry from quinoa bread, and I want to make them happy when I give them my portion of good bread instead of a gift.” - “Where does such mercy come from for our children?” - one gray-haired old man, a literate peasant, asked the head of the bread distribution archpriest, “they teach without money and feed for nothing.” - Having learned that donations for schools were coming from various benefactors of every rank and rank, the peasant, taking a credit ruble note from his pocket, devoutly crossed himself and, handing it over to the archpriest, said: “This is it, Father, I give you a little money to buy schoolchildren’s bread.” 4 But there would not be enough space in the books of the Theological Bulletin if we undertook the easy task of writing down on its pages individual cases of manifestation of zeal for the educational calling on the part of church school leaders and their stimulating effect on the best spiritual sides of the children and fathers of the hitherto dark people's environment. We will allow ourselves to give only a few, so to speak, gross accounts of the application of the moral strength of humble workers in the church-pedagogical field. Extracted from the report of the Samara Eparch. The School Council for the 18 90/91 academic year reads: “All teachers of parochial schools teach in them free of charge, with the exception of only the teacher of the parish school in Nikolaevsky, who receives a remuneration of 120 rubles per year from the city society for his work in teaching. – Teachers from members of the clergy during the performance of parish duties in the Samara district in some schools were replaced by older and more trustworthy students; in the school of Kashpirsky farms, instead of the absent teacher, the priest’s wife taught, and only in the Krotovskaya school did teaching stop during the absence of teachers for corrections. Of the church-parish schools of the Samara diocese, 57 schools are located in their own, 7 in rented houses; 7 – in private apartments; 50 – in church gatehouses (sic!); Of all school premises, 96 are comfortable and 25 are inconvenient. – The existing literacy schools in the diocese are divided into two types: in some (63) local members of the clergy teach free of charge: the priest as a teacher of the law and the psalmist as a teacher and the work of teaching in most schools is carried out in relation to the programs of parochial schools; in others (24), outsiders teach and the teaching there is limited mostly to teaching children to read and write. – The main supervision of schools in villages belonged to the parish priests. – The composition of students in 24 schools opened by private individuals, not from members of parish clergy, is as follows: 22 teachers; 2 of them are from the clergy, educated at the Theological School; 2 tradesmen; 6 from retired non-commissioned officers and 12 peasants, but not many of them completed the course in zemstvo primary schools for teachers 3. As for the remuneration for teaching work received by all these teachers of literacy schools, there is information on this subject only about 17 teachers and their remuneration is the most varied: a teacher of the Samara literacy school at the Resurrection Church receives 10 rubles from random receipts. for each academic month; the teacher of the Aksakov school of the Tuarma parish receives 20 rubles from the founder of the school - a peasant. in winter, table and room; at the Abdulinskaya school, the village community pays the teacher 6 rubles. per academic month and provides premises in a house arranged by the society for the school; in other schools, the payment is received by teachers from the parents of students: in four schools, 1 rub. per student in winter, in one school 75 kopecks. from the student; in one school 50 kopecks, 1 p. flour, 1 p. potatoes and in one school each cart of firewood and 2 p. flour; in 8 schools, fees are paid for each month: in one school it is necessary to pay 50 kopecks per student, in two 40 kopecks, in one 35 kopecks and in four – 20 kopecks per month." 5 In the report on the state of church and parish schools in Poltava province. for 18 91/92 we read: the parochial schools were primarily in charge of the parish priests, who were also the teachers of the law of these schools. In the reporting year, in addition to parish priests, 1 hieromonk, 3 deacons and 6 who completed the Spirit course were teachers of the law. Seminaries without clergy. The observer gave the following review of one of these teachers of the law: “The teacher of the law... is a very likeable personality and a rare one in his attitude towards the school... Completely devoted to his work, he did not spare his poor health for it.” In the reporting year, teaching duties in church schools were performed by: 23 priests, 49 deacons, 12 who completed the Spirit course. Seminaries; 19 graduates of the Eparch course. Women’s School, 9 who graduated from the women’s gymnasium, 1 college student, 4 who completed the pro-gymnasium course, 2 who completed the 3rd grade of ministerial schools.” – Tuition fees in church schools were not collected at all only in 3 counties; in the remaining 12 districts, although not in all schools, fees were charged only for children of wealthier parents - in the amount of 30 k. to 3 rubles... As for the remuneration received by students in literacy schools: the departmental reports give the most vague instructions such as: 2 rubles were charged. from a boy; There is no specific salary, but they receive from 50 k. to 2 r. from the heart, etc. One can only say that in some schools fees ranged from 30 kopecks to 3 rubles." 6 In the report for 18 90/91 on the state of the church school in the Yaroslavl diocese, which occupies one of the first places in the improvement of 7 church schools, we read: “The clergy sacrifices a lot of their strength and uses a lot of little-appreciated efforts to educate the people through the parish school in attachment to Orthodoxy and the Orthodox Church. 50 priests were teachers of the law and teachers; 150 priests only as teachers of the law; 27 deacons only as teachers. With the exception of a very few, all these persons worked without any remuneration. If we were to evaluate their work equally with the work of teachers - not, say, zemstvo schools, but church-parochial ones, who received very meager remuneration (from 60 rubles to 150 rubles), then the priests (teachers of the law and teachers) would have to pay 5,000 rubles, priests and teachers of the law (calculated according to the rules). 25 rubles for each) - 3425 rubles and for deacons - 60 rubles - 1620 rubles. In addition to these 30 psalmists, who were teachers, or even teachers of the law, more than 10 people did not receive any remuneration for their work, but the same estimate will exceed 1000 rubles. So, the labor of all these workers, according to a bad estimate, costs 11,045 rubles. One cannot help but be in awe of such selfless workers! Their work may be appreciated by the children they taught, when they come of age and understand to whom they owe the best blessings in life - they will appreciate it and perhaps be rewarded as much as possible." 8 Rural life at present, according to observers, does not at all have much that is gratifying: poverty everywhere, drunkenness, kulaks, debauchery - these are its characteristic features at the present time! Church and parish schools are perhaps the only joyful phenomenon, the only bright oasis in this dark, cheerless environment. It is only right to focus on them alone; focus your hopes on their regenerating and refreshing power. But... one can, of course, place hopes, count on the expected benefit from someone or something, who, of course, has acquired certain rights to this. Who owns these rights? Who and by what means acquired the right to place their hopes in parochial schools? First of all, of course, the highest church government has the right to do this, which constantly encourages diocesan bishops to take care and take measures to increase the number of church schools and to improve them. Diocesan bishops also have the right to this, for whom at present, under the influence of constant reminders from above, the church school is perhaps the most important, and sometimes even painful, concern of all the concerns regarding diocesan administration and improvement. The lower government and governing bodies of church schools, such as: diocesan school councils and their branches, also have the right to do this; O. O. deans and observers. Few private philanthropists, organizers and donors to church schools have the most rights to do this. All these institutions and persons are very actively involved in the education and life of church schools: who else, if not them, has the right to expect the good fruits of their cares and their work? But how great is their right and what can they expect from their worries and from their work? They prescribe, guide and find means for the existence of their plans. But, of course, it is impossible for people to create something out of nothing. They need people capable of carrying out their instructions and plans; they need material means so that these capable people can do what they are prescribed and guided to do. Is all this visible? There is no shortage of capable people - one might say: adult children of the clergy, who did not have time to settle into more or less profitable professions after completing a course in secondary educational institutions, - for the most insignificant remuneration they become teachers and teachers of parochial schools; Well, as for literacy schools, everyone goes there - quite a few retired non-commissioned officers who have not completed the course, but only in secondary, but even in lower educational institutions. As for the material resources of the church school, they are extremely meager. Schools with permanent provision are rare: most are subject to chance in this regard. There are very few schools that have their own buildings; most of them are in rented buildings: often in church gatehouses, in kitchens or spare rooms of clergy houses; teaching aids - in the most limited, and sometimes in completely insufficient quantities. 9 What can one expect from such teachers and such organized schools? Unfortunately, one often hears that all this is nonsense; One thing is important - schools would be opened everywhere, and then things will go by themselves and bring good results. In order not to seem unfounded in such an important statement, we present in the original some excerpts from an article published in the Chernigov Eparchs. Vedomost. for 1892 under the title: “Clarification of confusion on the issue of opening literacy schools everywhere.” The article begins like this: "Our Most Reverend Vladyka, in his archpastoral message, deigned to express his desire to soon see charter schools in all the villages of the Chernigov diocese, in all its churches. Some of the priests, in a conversation with us on this issue, expressed various bewilderments, difficulties that allegedly prevented the expansion of a network of church schools. The first difficulty is the question: where to place the school? True, the question This is a bit serious for some people. However, it is easy to solve. The fact is that life itself, experience itself provides the answer to the question being examined. We read in the reports of diocesan councils that many, many literacy schools do not have claims to good premises: some huddle in the free rooms of the clergy house, others in the priest's hallway, others in the gatehouses, some in the huts of small families and pious peasant parents, etc. And such premises in no way undermine the work of public education through church schools in the spirit of the Orthodox Church. Just as in ancient times Christian churches were located in catacombs, in remote corners, so now many church schools do not have decent premises, existing, so to speak, from day to day, often moving from place to place in the middle of winter; and despite all this, a great future awaits them. Therefore, rural pastors have nothing to grieve about the lack of decent premises for schools. Whether in a gatehouse, in a spare clergy room, or in the hut of a lonely peasant - let the parish priests open a literacy school! Another question is about school furniture. Where, they say, can I get money for desks, blackboards and other school supplies? No money - and no need for these supplies. One long, simple peasant table (there are these everywhere) and a few benches - ordinary peasant ones - are enough. Any carpenter can make a board - a simple one hanging on the wall without any fancy work. It won’t cost more than fifty dollars.” "The third question - continues the author in question - where to get a teacher? - In the villages, except for the priest who is constantly busy, there is no one who could teach - they usually say. The answer to this should be that the main goal of educational literacy schools is to form from the children of peasants true sons of the Orthodox Church and worthy citizens devoted to the monarch. The study of literacy and other subjects is the second goal, so necessary, since true education needs enlightenment. Therefore, there is no need immediately to look for an educated teacher; it is better to appoint a teacher for the first time - some kind of fellow villager of an honest life, literate, devoted to the Holy Church, who can teach children the simple science of praying, singing, reading, writing and counting. A village scholar who participates in choir singing in the church, an old man from the peasantry who reads books - these are the first teachers of the school! 10 We would not, of course, point to such an opinion if it were a single opinion; but unfortunately it is far from being like that, but is shared by many, and, moreover, by those to whom it is least suitable. In fact, in many dioceses, literacy schools are growing like mushrooms. And if it is true that the main goal of a literacy school is educational - to educate true sons of the Orthodox Church - then the creation of schools in the above recommended way is the most uncovered profanation of religious education, against which the formidable word of the prophet has long been pronounced: cursed is (a man) who does the work of the Lord with negligence (Jeremiah 68:10). In our age, the tools and means of all labor are improving: it is all the more strange to deteriorate the means and organization of religious education. In our age, the price of any work is also increasing: what is the basis for lowering it for such important work as the work of a religious educator? No, it is impossible to come to terms with the idea that in a state that makes it its duty to protect the Orthodox Church and in a people that calls itself “Holy Russia,” church schools resemble the catacombs of the first centuries of Christianity, although, on the other hand, in these last there was something so great that at the present time it would be in vain to wait. The essence of the matter, however, is far from being in these strange contrasts, but in that grave offense that deeply affects a person’s innate sense of truth, which is inflicted by a meager assessment of an activist working in the field of religious education. The fact is that teaching both in a parish school and in a literacy school is not a matter of free will, but a responsible service - for meager remuneration or completely free of charge. This is not an arbitrary matter, because each teacher and teacher are bound by certain hours of classes (from 9 to 4), are required to go through a certain program, very often, given the lack of benefits, it is hardly manageable; Every year they are required to prepare a certain percentage of students for the exam in order to receive benefits for serving military service. They are obliged to strictly account for their activities and are subject to the supervision and control of the parish priest, the superintendent of schools and various auditors throughout the year. In this way they bear all the burdens of public service, and at that a heavy service that takes up archery hours of the whole day, and for this they receive a pay of 50–60 rubles. - servants' wages. This state of affairs cannot be tolerated for long, or else it will bring bitter fruits. Therefore, the rapid increase in such pitiful, beggarly church schools is by no means a joyful phenomenon. It is necessary not to increase their number, but to use every effort to properly supply the existing ones. But, naturally, the question arises: how are the already open schools holding up, and holding up - at least judging by the reports - so satisfactorily that the diocesan authorities are not even stopping in their urgent demand from the parish priests to reopen and reopen church schools? As was shown above, they maintain themselves through the selfless personal feat of teachers and teachers, both from the existing staff of the clergy and their families and from outsiders invited, for a low fee. But where did this desire for selfless work come from? We do not think that we will belittle the dignity of this aspiration by suggesting in it, in addition to a moral, internal motive, also purely external motives, such as helplessness of the situation, orphanhood, material disadvantages, prompting us to seek some kind of reasonable payment. Indeed; who goes to church and school services? - An orphan high school student, an orphan diocesan student, a seminarian who has completed and did not complete the course, a retired soldier - he goes because there is absolutely nowhere else to go. But on the other hand, all these are people, of course with the exception of the last one - young, full of strength, noble aspirations and, without a doubt, the boldest hopes. If the inherent nobility of youth is in itself a sufficient motive for the fact that it will work conscientiously for the meager salary it receives, then faith in human conscience and gratitude makes in its eyes the expectation of better things in the very near future beyond doubt. And so, inspired by these truest hopes and calculations, this youth with all its courage, sacrificing the most necessary requirements of human existence, devotes itself to the feat of popular religious education and produces almost miracles. Church schools arose quickly and in large numbers and, despite their miserable conditions, are still doing well. How did this happen? The answer is simple and short: thanks to the accidental and successful adaptation of the spiritual forces of helpless material-spiritual youth to this task. But this state of affairs cannot be tolerated for long. Before time has passed and the number of church schools has not reached amazing numbers, it is necessary to make efforts to support them, it is necessary to protect the noble impulses of young leaders from the inevitable and otherwise bitter disappointment. “Just as Christian churches emerged from the ground,” argues the author of the above-quoted article, “and defeated all pagan temples and religions, so church schools in due time will “raise their heads” and (let’s say in the words of the definition of the Holy Synod) will justify the high trust in the Orthodox clergy, which the Sovereign Emperor was pleased to express when approving the rules on schools.” 11 This analogy would have some merit if its author did not lose sight of the deep difference in the spiritual disposition of the ancient Christian society, which gathered in the catacombs, and modern society, in view of which, and without whose participation, church schools grew and exist. Ancient Christians gathered in the catacombs not because they did not have the means and zeal to build magnificent churches, but only because this construction was not permitted by the government. And as for their spiritual disposition and Christian self-sacrifice in the name of God, in this regard it is sufficient to cite the following testimony from the era of the catacombs: “There was not a single poor person in them: for the Lord was in the village, or in the household, selling the price of those sold, and laying it at the feet of the Apostle. But Josiah, having sold the village, brought the price, and laid it before the feet of the Apostle.” (Acts 4:34–37). This is not what is seen in the Christian society of our time. “To what extent wretched offerings for church-parish schools were received by the School Council - we read in one Diocesan body - this is very eloquently indicated by the “statements” of circle collections for the churches of the diocese, submitted to the Council by Fr. O. dean. The meagerness of collections for individual churches of deanery districts was and is hidden under the general “total” of money collected from the entire district. Over the course of a whole year, the circle collection for rural churches exceeded 3–5 rubles for the entire period of opening of parochial schools (from 1886 to 1891). But for that, this fee went down to 30, to 15, to 10 kopecks, in the majority it was 50–70 kopecks and in rare churches only 1 ruble. The overall total of collections for the churches of the diocese for each individual year according to the calculation is determined at the modest amount of one thousand with a hundred or two hundred rubles. – What can the Council do with such a modest amount? Oh, if only the prophet Elijah had been sent to him, as to the widow of Sarepta!” – the author of the above message jokes. 12 And how this meager collection turns out - this can be seen from the characteristic advice and instructions that the author of the said article gives to parish priests: “the leaders of the common people,” he says, “(and especially the priests) have a direct, sacred duty to awaken them to all good things: to beg, to cry before them and for them, to threaten them with the judgment of God for laziness - One day, one teaching will not awaken the Russian people to do something new.” They are amazed that they are collecting a lot of money for Jerusalem and the Greeks. But remember how many centuries the Greeks “whined and sang” to us about their poverty, oppression, and other pities. And who cried about the school with the people and in front of the people?“ 13 So, from the desire of the highest government for the largest and fastest possible proliferation of church schools, a new duty arose for our clergy - to “whine and sing” for centuries before the Christian people about poverty. And who doesn’t know that our clergy has already started singing and whining... And not surprisingly: “all over Russia, according to St. Petersburg. Vedom., there are about 30,000 schools, and there are at least 150,000 taverns; with countless taverns (secret drinking dens) and with the addition of various other institutions where you can get vodka, there will be a total of, perhaps, 200,000 dens, one way or another drunken the population" 14 and - let us add from ourselves - arranged much better than church schools. Without a doubt, in our Christian society St. In Rus' there are quite a few people selling “their villages and houses,” only placing their price at the feet of not the Apostles, but at the feet of innkeepers and other kind of benefactors of humanity. Yes, if only some grain, for example. 1%, even ½% fell to the share of church schools from those insanely squandered millions, now accumulating only in the pockets of tavern owners, innkeepers, etc., which make up the price of sold “villages” and “houses”, burned by modern wealthy Christians in the name of the beginning: “we will drink and go for walks, and when death comes, we will die”: church schools in one year would receive not only decent, but also festive. But... the property of prodigal sons is such that they “come to their senses” only when they themselves have reached the point of helpless swinishness, and therefore, of course, it is in vain for those “singing and whining” in the name of Christ to expect any grains from luxurious fornication meals. In its concerns and activities to find funds for the establishment and maintenance of church schools, the highest church administration apparently does not find it possible to turn anywhere else in this case, except to the rural Orthodox population itself and the representative and mourner of its interests - the zemstvo and, of course, this is a slow but sure path. Thus, G. Ober, the prosecutor of the Holy Synod, addressed the heads of the provinces and regions with a circular letter dated September 12, 1892, in which, expressing regret that even now more than half of school-age children remain without school education, and especially regret about the insignificant process of girls’ students, and pointing out the complete impossibility of satisfying the national need for literacy through expensive zemstvo and church schools, draws attention to schools entrusted to the clergy, the widespread establishment of which, with the complete unity of the zemstvo and the Orthodox clergy, is easily feasible. In view of this great goal, G. Chief Prosecutor of St. The Synod expresses the desire that "the following measures be submitted for consideration by Zemstvo assemblies and city institutions, necessary for the speedy achievement of this goal: 1) the establishment in each county of two or more two-class parochial schools with teaching courses and agricultural courses for the preparation of teachers for literacy schools. 2) The construction of school huts for literacy schools in the branches of parish churches in villages according to plans and estimates drawn up by agreement of local diocesan councils with zemstvo councils. 3) Allocation of an annual zemstvo allowance to schools from 25 to 100 rubles (seems like a very modest requirement!) 4) Supply of the designated schools with manuals from the School Council of the Holy Synod.” 15 It is impossible not to wholeheartedly welcome this appeal to the zemstvo from a person who has long been concerned about church education and not to wish for a sympathetic and friendly response to his call on the part of the entire Russian zemstvo. One cannot help but recognize this appeal as very timely and natural in view of the disposition of some zemstvos towards church schools, expressed de facto before this appeal, as well as very tactful (in terms of the modesty of the demands) in view of many other zemstvos that still declare their negative attitude towards church schools. We say this, having before our eyes the following remarkable statement of the Perm Diocesan Gazette: "With a (very) significant increase in the number of church schools, the Osinsk district branch of the Diocesan School Council would have been put in serious difficulty regarding finding funds for their maintenance... If it were not for the enlightened attention to these schools on the part of the Osinsk District Zemstvo. We, it seems, will not be mistaken if we say that there are hardly any more such a zemstvo, at least within our Perm province, which would be so responsive to the needs of public education in general and so caring and attentive to church schools in particular. As far as we know, zemstvos usually take care of their own “zemstvo” schools only, and do not provide other, non-zemstvo schools, with the exception of the most meager alms, any material support. It even sometimes happens that with the development of church schools, zemstvos reduce the number of their zemstvo schools in order to reduce the estimate of zemstvo expenses, and therefore the allocation for zemstvo fees. But this is how the Osinsky Zemstvo looks at the matter of primary education: it does not spare money on this subject. It has only one good goal in mind - the development of the masses of the people through rural schools and schools, and it firmly adheres to its course: whether they be zemstvo, ministerial, or church schools is indifferent; it is always ready to contribute to their discovery, improvement and multiplication. Church schools serve as a clear example of this. In 1890, the zemstvo allocated 720 rubles for these schools; for 1891 - 1110 rubles. and on the road about. O. observers 40 rubles; and for 1892 it has already allocated 1450 and about. O. observers 45 rub. In total, the Osinsky Zemstvo allocated over 12,000 rubles for public education, including benefits to various educational institutions. For such concern for public education and for the support of church schools in the past 1891, His Eminence, the Most Reverend Vladimir, expressed deep gratitude to the Osinsky Zemstvo and bestowed an archpastoral blessing." 16 Examples of such a sympathetic attitude of some zemstvos towards church schools should, apparently, paralyze any evasion from those modest donations to which G. Chief Prosecutor of the Holy Synod invites with his circular letter. It is impossible otherwise than to greet with complete sympathy the determination of the Holy Synod of August 19–31, 1892 on the question of who and in what order real estate donated to parochial schools is secured. This definition establishes that 1) real estate donated in favor of one parochial school must be assigned to the parish church in whose parish the parochial school is located. 2) Real estate donated for the benefit of parochial schools of the entire diocese, or one county, or at the disposal of the Diocesan School Council and its District Branches, without a specific indication of those schools in whose favor the real estate is donated, must be assigned to the diocesan authorities (i.e. X. Ch.I. Art. 698. paragraph 5) with a specific purpose in favor of the church - parochial schools and 3) proceedings and petitions in court, but the strengthening of real estate donated for the benefit of parochial schools is entrusted, on a general basis, to the local Ecclesiastical Consistory." 17 By this definition, the real estate of a church-parish school is fully equal in terms of church property rights, and the school itself is recognized as an integral part of the church parish. Of a homogeneous nature with this general definition is a private proposal to the clergy of the Nizhny Novgorod Diocese of the Most Reverend Jacob Bishop of Balakhninsky (now Vicar of Kyiv), which proposal, due to its rationality and undoubted fruitfulness, deserves the greatest possible popularity. The order of the Consistory made in accordance with. The proposal of the Right Reverend reads as follows: “In the context of the spread and strengthening of church-parochial schools in the Nizhny Novgorod diocese, the clergy and church elders thereof undertake: 1) when building a new church, when adding to existing churches, as well as during significant repair alterations in existing churches, at the same time as these works are being carried out, they will arrange at the same churches, or separately from them, a decent room for a parochial school. 2) The diocesan architect is charged with the duty, when drawing up each project for the construction of a new, expansion, or alteration of an existing church, to keep in mind the needs of the parochial school and to designate for the premises a certain place under the church itself, or at the church gatehouse, or in a separate building. 3) according to collection books issued for the establishment or renewal of this or that church, the clergy and church elders are obliged to pay 10% of the total collection and in any case not less than 15 rubles. allocate for the construction of premises for parochial schools and present this money to the dean for transfer to the Diocesan School Council." 18 By this decree, the church school is already directly considered as part of the church, as its inseparable affiliation and companion. It is as if a type of ancient church “civic school” appears before us, and the Orthodox church again acquires its ancient beauty, incomparably superior to the beauty of its gilded roofs and domes. It remains to wish that, in accordance with this, teaching in church schools - these new catechetical schools - would be imbued most of all with the warmth of Christian feeling and animation, and not be limited only by the desire for outwardly formal impeccability and technical perfection of the latest scholasticism. Ekaterinburg Eparch. Ved. No. 10 Perm Eparch. Ved. 1892 No. 8 Penza Evarch. Ved. No. 4 p. 163 Samara Eparch. Ved. 1892 No. 16 pp. 701–716 Poltava Eparch. Ved. 1892 Nos. 5 and 6. Moscow. Ved. 1892 No. 339, article “Literacy and Enlightenment” V. Shemyakin. Report on the state of parochial and home schools of the Yaroslavl Diocese for 18 90/91 academic year. year. Yaroslavl. 1891., pp. 134, 135. One parochial school teacher responded to the demand for educational books. received 3 copies from the appropriate department of the Church and School Council. psalter, 5 copies. Book of Hours, 1 arithmetic. problem book: meanwhile there are 35 people in the school. The question is; How is it possible to teach 35 people Slavic reading with such book resources? Chernigovsk. Eparch. Ved. 1892 No. 1. Chernig. Eparch. Ved. No. 1, page 22 Samara Eparch. Ved. 1892. No. 14 628, 629. Moscow Church Gazette 1893 No. 6 p. 83 We borrow from the Kursk Eparchs. Ved. 1893 No. 1, pp. 2, 3 Permsk. Eparch. Ved. 1892, No. 11, pp. 401, 402. Church Vedas. 1892. No. 38. Nizhny Novgorod. Epar. Ved. 1892, no. 3.