CC BY
18DOI: 10.24412/2076-1503-2021-8-48-55 NIION: 2018-0076-8/21-085 MOSURED: 77/27-023-2021-08-284
МУРАВЬЕВ Виктор Викторович,
доктор философских наук, доцент, профессор кафедры культурологии Сыктывкарского государственного университета
имени Питирима Сорокина, e-mail: chylib@outlook.com
ФАКТОРЫ РЕЛИГИОЗНОГО ПОВЕДЕНИЯ В РОССИЙСКОЙ КУЛЬТУРЕ
Аннотация. Объектом исследования было выявление факторов религиозного поведения в современном российском обществе. Одним из главных противоречий русской духовной культуры в ХХ веке было затянувшееся противостояние коммунистической и религиозной идеологий. Какая из двух идеологий одержит окончательную победу? Размышляя об этом, мы не можем предсказать один определенный сценарий. Называть современный период российской истории эпохой религиозного возрождения или временем религиозного упадка — значит делать слишком широкие обобщения. Влияние религии на другие сферы культуры, общественную жизнь в целом зависит от того, о каком периоде российской истории идет речь. Размышляя об особенностях религиозности в современной России, мы можем сделать вывод, что верующие проявляют свою веру в основном через участие в религиозных ритуалах. В российской культуре преобладает маргинальный тип верующих. Большинство россиян живут как бы в двух мирах: искренне считая себя религиозными людьми, они оставляют свою веру за порогом храма, выходя из него. В таком случае религия не влияет на поведение личности вне церкви.
Ключевые слова: современная Россия, религиозное поведение, религия и реальная жизнь, российская культура.
MURAVYEV Victor Viktorovich,
Doctor of Philosophy, Professor, Department of cultural studies Syktyvkar State University named after P. Sorokin,
Syktyvkar, Russia
FACTORS OF RELIGIOUS BEHAVIOR IN MODERN RUSSIAN CULTURE
Annotation. The object of the investigation was to find factors of religious behavior in modern Russian society. One of main contradictions of Russian spiritual culture in the XX century was prolonged conflict of communist and religious ideologies. What of two ideologies will have final victory? The conclusion is: thinking of it we are not able to predict one definite scenario. To call modern period of Russian history the era of religious revival or the time of religious decline means to propose too broad generalizations. Religious influence on other spheres of culture, social life in general depends on what period of Russian history we are talking about. Thinking about the features of religiosity in modern Russia, we may conclude believers show their faith mostly by participating in religious rituals outside of ordinary course of life. The type of marginal believer prevails at present. Most Russian citizens live as if in two worlds: sincerely believing themselves as religious persons they leave their faith behind temple threshold going out of it. In such case religion does not affect a behavior outside the church.
Key words: Modern Russia, religious behavior, religion and real life, Russian culture.
1. Introduction
At first glance, religious history has no purpose, meaning and direction. It is a random change of events beyond the understanding, explanation, justification and prediction. The main indicator of the lack of laws in the sphere of religious culture is the variety
of religious systems, practices and beliefs, each of which claims a monopoly on the sacred truth. For theologians a reason for such irrationality was that sacred power gave rise to natural laws and the logic as their substance but was not subordinated to them itself. Theorists of depth psychology explained the
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irrationality of religious history by the statement religion had roots in a soil of unconscious mental activity.
Supporters of a sociological approach reasonably assumed that driving forces, underlying factors of the occurrence and change of religious systems must be sought not in human mind or changes of external nature but in social interactions. In the theory of conflict society was understood as contradictory interaction of various groups. In this interaction, harmony, balance was a subordinate, a transient state, and conflicts were vast, steady. Religious groups were units of social system where interests of warring forces came across. Each new phase of religious history was the result of previous resolution of conflicts. One of global contradictions in the history of XX century Russia was prolonged conflict of religious and communist ideologies.
2. Materials and Methods
Sociologists identified main performance indicators of religiosity [9; 10]. There are four of them: a believer is an individual who believes in the existence of supernatural (A); he takes part in actions aimed to establish links with the sacred forces (B); he is a member of a religious association (C); religion affects his moral principles, his everyday life behavior (D).
Religiosity is a quality existing in the framework of the measure. In all its characteristics have place quantitative changes, individual degrees of their manifestation. Believers are not religious in the same sense. Religiosity is not measured only by one indicator. It may be high with one indicator and low if use another for the same individual. The influence of religiosity on the behavior and consciousness of the person depends on elected for the evaluation criteria.
On the criterion "A" (the belief in the supernatural), believers can be divided into persons with strong beliefs, doubters, those who don't care about the truth of religious principles and those who feign. It is difficult to obtain reliable knowledge examining this criterion because the method of its study is introspective. We have to rely on people's judgments about themselves and the strength of their own beliefs. Certainly, there are things that a person does not tell even in the confessional.
The second of the above indicators of religiosity - participation in religious rituals is measured quantitatively. Some individuals attend church meetings and participate in public religious ceremonies every week, while others - once a month, some - once a year, the fourth - do not go to church services at all, but sincerely consider themselves as believers. According to the degree of participation in public rituals, attending religious services, religious meetings distinguish intense religiosity - at least one visit per week, moderate - at least once a month, and low - a few times a year.
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It is also necessary to take into account differences of public and private rituals. That's because a person may attend a church for a habit or under the influence of relatives or friends. Private rituals, first of all, prayers are personal appeals to the sacred forces. They show the strength of individual religiosity. Daily prayers are considered as high index of religiosity. For example, if a Moslem prays five times a day.
Exploring the indicator "C" - membership of a denomination we turn to the question how a person becomes religious. In cases of natural or state religions individuals fall into certain religious group by birth, for example, through infant baptism or circumcision. If denomination implement is an outcome of personal choice, it's a result of a conscious belief or following the example of others. It has been noted that some individuals mentally identify themselves as members of particular denomination, not really taking part in affairs of a religious association. Identification, recognition of himself as a part of a religious group changes from a minor to high degree. In addition, there is a spread of nondenominational religiosity in modern society. Some people believe the church organization is entirely earthly institution. It does not mean anything for the salvation. To have a faith is enough to be saved.
Turning to the last of main indicators of religiosity - faith influence on the style of life we see that significant portion of individuals show their religious activity only in order to establish cooperation with the sacred forces. In this case, religion does not affect everyday behavior. Only for a few their religion is the way of life. They are convinced believers who try to apply principles of faith in everyday circumstances, "acting with others as would like them to do to them."
Certain types of believers are constructed in Sociology of religion by combining characteristics obtained on indicators of religiosity. 5 - 6% are convinced believers. They are actively visiting, practicing and performing, in Sorokin words, those for whom God is the absolute value. Passive type believers (sleeping) - do not think about the content and the truth of religious principles, are converted by birth, are constantly involved in public and private rituals. Moderate believers are distinguished from the mentioned before because religion does not affect their daily life. Finally, the fourth type - marginalized - those who are poorly versed in the scriptures, participate in religious rituals once a year, have no connection with the religious association, use principles of situational ethics in ordinary life.
There are two types of religious mentality described by Psychology of religion. People with external religiosity tend to use religion for non-religious purposes. Religion for them is a mean of comfort. Religious participation gives a possibility to improve financial situation to establish communica-
tion and have entertainment, gives legitimate way to vent accumulated hatred, inner aggression. In secret, personal sphere of their consciousness religion is the field of hypocrisy. A minority of believers are carriers of inner religiosity. They accept religious doctrine as a main value and follow it regardless of positive or negative sanctions. Their awareness and behavior are determined by the set of faith.
The assurance of salvation, awareness of belonging to influential group, material support, solace, approval of others, atonement, a search for truth are various aims of religious quest. Studies of Russian public opinion indicate the prevalence of external religiosity among those who consider themselves as believers. According to already mentioned survey of Levada Sociology Center performed in year 2012 73% of Russians believe that in their country many people want to show involvement in the faith, but few of them believe in reality. Russians have mostly ostentatious religiosity. Their faith is selective. People remember about religious duties if they have the time and the mood. For many, religion is - a sphere of hypocrisy. Calling himself a believer, a liberal or a communist does not mean to really be. There are many pseudo - Christians today like there were a lot of false communists in Soviet times.
The exchange theory describes social interaction as interchange of parties various values, resources with fair "price". Modern religion is characterized by increasing individualism: the bearer of faith largely becomes not a religious organization but a person. Individuals take over the function of interpreting dogmas. The role of conversion as a way of inclusion to religious community increases. In such situation the choice of religion is similar to a purchase. Sacred texts, sermons, religious rites, religious objects, psychotherapeutic influence are kinds of goods now. It is assumed that the fee for them should be justified by benefits.
3. Results
Phases of conflict interaction of religious and communist ideologies in XIX - XX centuries Russia. The XX century was a rise time of indifference to Christianity in some European nations and the enthusiastic admiration of it in others. There was a decline of the authority of Christianity in Western Europe, initiated by the World War I and World War II, which took places between Christian nations that churches did not prevent. God worship was ousted by the Entertainment. Religious services could not compete with football matches or pop concerts where crowds of people filled stadiums. In deserted Western church buildings were opened restaurants, hotels and shops. The cult of pleasure triumphed over traditional values.
First and final decades of the twentieth century Russian society were periods of religious ferment -
the state described by Russian - American sociologist P. Sorokin. He singled out two types of religious activity of a population. They were religious statics and religious dynamics. The transition from one form of religious activity to another was subject to the law of measure. In periods of social stability interdenominational mobility was low: a circulation of individuals from religion to religion was relatively weak, main religious groups, especially large ones, had stable membership. While social organisms lost their stability, religious fermentation begun. Masses of parishioners passed from some denominations to others. Some religious groups were losing followers, sometimes completely disappeared; others - appeared and increased in volume. Then the static state came again and continued for hundreds of years [7, p. 395].
Religion for all previous periods of its existence served as the source of creation, spread and adoption of common standards and values, taking, therefore, a leading position in different cultures. At the end of the XIX century in Russia and other countries appeared a problem of the admissibility of religion to perform these tasks. Its functionality in maintaining the stability of social systems had been questioned, since the objective existence of God became problematic for many.
The validity of such attitude was determined by the fact that the life of sacred beings was different from the existence of stars, the moon, trees or chairs. In fact, there were different kinds of existence corresponding to particular levels of objectivity. There were special forms of the existence of material things, of social interaction, ethics, laws, art works, words, dreams and hallucinations. On the word "table" was impossible to put a bowl of soup as on real table, but the table and the "table" there. If left disused thing near the garbage container, it would be taken away to the dump, but if put this thing to a museum, visitors would treat it as a monument to the past or even the product of contemporary art. Although a work of art, moral principle, religious idea could not be "touched" with hands, they could have a greater impact on people's lives than the visible and tangible objects.
V. Lenin the founder of the Soviet Russia following French thinkers of the XVIII century developed the idea of fading religion. As supporters of the concept of society progressive development Marxists predicted with the elimination of factors depending on the negative i mpacts of environmental and social conflicts the need of large masses in illusory comfort would disappe a r. Marx, like Freud later, thinking about religion had used the term "illusion": "The criticism of religion frees one from the illusions for him to think, act, build a reality, being free of illusions, like a reasonable man" [3, p. 415].
French Enlightenment of XVIII century, Marx, Lenin, Freud, theoreticians of positivism, M. Weber
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viewed the history of spiritual culture as a way of rationalizing. The religious outlook based on the recognition of the supernatural powers in this way partly or wholly was supplanted by positive. Mystery and faith gave way to experimental data and knowledge. Supporters of the religion withering away concept predicted in the future people would treat their beliefs in supernatural powers as adults treated their own children's naive view of reality of Santa Claus.
Indeed, after 1917 October revolution anti-religious attitudes of large part of Russian population and the desire of Soviet leaders to prioritize a secular ideology served as a breeding ground of the state and Communist party active actions aimed at violent suppression of the activity of religious organizations. There was a plan to uphold the principles of atheistic education. Th e implementation of this program had led to a situation where atheistic views confirmed in the minds of most citizens of the USSR.
Sorokin did not ignore this situation by proposing the concept of religiosity cyclical changes. Historical change of philosophical paradigms led, in his opinion, to the predominance of one of three types of culture: ideational, sensual and idealistic. Substantial for ideational phase was the attitude to sacred powers, God as a b solute super-sensuous values. A. Comte called it the stage of theological thinking. At the stage of sensual culture only verifiable, testable empirically statements were accepted for the true. Only sensually perceived things were considered to be real. Idealistic type of culture looked mixed: the objective reality is partly supersensible, partly sensual. Trying to draw the attention of his contemporaries to the signs of stagnation and degradation of society, Sorokin designated them as an evidence of the need for the revival of ideational culture. In "The crisis of our time," he wrote: "Without transition to ideational ethics and law, without new universalization of absolute values the society would not escape the impasse" [7, p. 504].
Religion in modern Russia.
May we say today Russian spiritual culture had passed into the ideational phase, predicted by the famous sociologist? Statements of modern Russian political leaders about the role of traditional religions in Russian society, a content of television programs, sociological researches results allow to propose such assumption. According to Russian sociological Levada Center research conducted in 2012, the majority of Russians - 79% identified themselves as Orthodox Christians, 6% - as Muslims, 5% - as atheists and 7% had not determined their attitude to religion [5]. With state approval "traditional" religions, above all - Orthodoxy, were considered as "culture-" and "state-forming". For final decade of XX century atheistic country turned to Orthodox one. How did it happen and what happened in reality?
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There was an increase of interest in ideology and ritual activities of religious organizations in the Soviet Union since the mid 80-ies of XX century. The period of religious dynamics, religious ferment associated with significant changes in political, economic and spiritual spheres had begun. For this period, proclaimed in words the freedom of conscience became real, and for people with hidden religious interests, appeared real possibility of their full implementation. New modern stage of Christianization became a part of the all-Russian religious revival movement. At this stage there was significant increase in the number of existing religious organizations. New generations who came to the church, especially educated individuals, were attracted not only by external, ritual side of Christianity, but also internal, essential, first of all ethical content of its doctrine.
Reasons, factors of such changes were varied. One of them was the proclamation of the idea of the admissibility of pluralism of opinions accepted b y public consciousness. There was a transfer of emphasis in relation to the pre-socialist past from critical negation to attempts to find the succession. A significant factor was the desire of new Soviet leadership to improve relations with various countries. The leaders had in mind that religion, influential churches had essential place in spiritual and political life of those countries. The human craving for "forbidden fruits" had started by Adam and Eve also played its role. Increased attention to the Orthodox Christianity was partly a reaction to the emergence and spread in Russia of non-traditional for the country Christian denominations and sects.
Ideological vacuum had formed after the destruction of the Soviet Union and the refusal of communist ideology. Motherland, Soviet country was the main shrine for the majority of citizens of the USSR. Those, who were able to ignore it, constituted new ruling elite. As we know, the art of politics was the ability to present private interests of social groups as common interests of all. It was unlikely to build new Russian ideology on ideas of the sanctity of private property, openly declared intention at all costs to maintain in private hands wealth once was considered nationwide. Politicians often used the word "God" trying to influence the audience as noted by Paul Tillich [8, p. 272]. It created favorable impression of the moral qualities of a leader. Particular success could be achieved, labeling opponents as atheists.
The slogans of those who destroyed the Soviet Union, found an echo, received full support, sympathy of oppressed in the Soviet Union religious leaders. There was a union of government and religious elites who supported the political line of Boris Yeltsin. For part of Russian citizens Islam ideology became a form of expression of their protest intentions.
Until now, in sermons, spoken in temples of modern Russia, its main difficulties are associated with the "godless past of the state". Even those negative phenomena which have appeared in last twenty years, when the church had a real opportunities to influence society by beneficial effects - the drop of international prestige of the country, depopulation, poverty of population significant part, an increase in crime, abandoned by parents children, pedophile priests - all these are declared to be products of socialist past. They say that's why, although the majority of Russian citizens proclaimed their support for religion, sacred forces still are not able to stop the movement of the country in a regressive direction.
The assertion the evil is a consequence of the activity of Church enemies, enemies of the faith and of God is actively used today in Russian version of theodicy. Early medieval theologians pointed out if anyone did not keep true faith, he no longer belonged to God but to the devil. Heretics of the new Russia are modern witches, dancing and singing in churches, liberal intellectuals who open exhibitions of non-canonical icons, corrupt sectarians, professing wrong and worshiping wrong. They use false religious symbols to belittle their importance, they make obscene gestures, insulting innocent parishioners and ministers of religious buildings, allow themselves to criticize God-loving statesmen. Behind the mask of dissent is viewed the hateful image of V. Lenin. He is devil's messenger, spiritual inspiration for all modern ugliness. It was not an accident the mass campaign of condemnation of Russian music band "Pussy Riot", which held protests in Moscow "Cathedral of Christ -Savior" was scheduled for April 22, 2012 - Lenin's birthday.
In Middle Ages errors and inhumane actions of witches and heretics were considered as results of the influence of dark forces. It was alleged witches killed and ate children, raised storms and suggested thunderclouds, let in the locusts and caterpillars that devoured crops, endowed men by an impotence and women by infertility, could produce deadly disease and killed people only by a glance. Today, hardly anyone would believe the stories about women flying on a broom. That's why critics of «Pussy Riot» used more plausible ways to discredit. The TV showed scenes of sexual orgies involving "heretics", reported cases of their neglect of parental duties and racist statements, hinted at the ambiguity of the art group title. To reveal the background of Lenin's atheistic actions, people were informed his mother was German and his brother - a terrorist, money to support him was sent by Germans and Americans.
Today some followers of the religion of non-violence and love, like football fans, are ready to join the melee battle with those who do not belong to their number. As if it was not written, "... love your enemies,
bless them that curse you, do good to them that hate you, and pray for those who persecute you. Yes, you may be sons of your Father in heaven; for He makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust "(Mt 5: 44 - 45.). Plaintively wailing of "godless times" persecutions "blessed peacemakers" try to attract the government, law enforcement, militia fighters, a crowd of uneducated, angry with beggarly life conditions individuals to suppress dissident activity. In some sense "last became first and first became last". Now nonreligious citizens and religious minorities in Russia need a protection from aggression.
Reading the Scriptures, we can clearly determine the content of a truly Christian response to these events. In the "Sermon on the Mount," we read: "Judge not, that ye be not judged" (Matthew 7: 1). Paul admonished: "Do not be overcome by evil but overcome evil with good" (Rom 12: 19). Everyone knows when Jesus brought a young woman facing the death penalty, he said: "... I do not condemn you; Go and sin no more "(John 8: 11). First of those who were asked to start throwing stones at her, parted. While speakers calling for the massacre of young women from mentioned musical group, openly declared that they did not agree to "turn the other cheek", although in fact it means they refused to be Christians.
4. Discussion
Thinking about the features of religiosity in modern Russia, we may conclude believers show their faith mostly by participating in religious rituals outside of ordinary course of life. The type of marginal believer prevails at present. Most Russian citizens live as if in two worlds: sincerely believing themselves as religious persons they leave their faith behind temple threshold going out of it. In such case religion does not affect a behavior outside the church. In addition, relationships within religious communities are not cloudless. There is endless secret struggle for power, money and distribution of charitable aid.
The opinion poll "On religion and interfaith relations" organized and conducted by Russian Federal Security Service on February 19, 2016 gave representative results. In response to the question: "Do you profess any religion" following groups were identified: Orthodox - 64, 7%; atheists - 12.5%; nonde-nominational believers -11.9%; professing Islam -7.2%; Buddhists - 0, 6%; Catholic - 0, 5%; Orthodox old ritual believers - 0, 4%; Gentile - 0, 4%; belonging to other faiths - 1.8%. Answers to the question: "How often do you attend worship services" was as follows: regular - 6, 2%; from time to time, with the possibility - 24, 1%; rarely, on holidays - 28%; I do not go - 41, 7% [4].
It should be kept in mind the craze of new ideology may be a result of a disappointment in the former
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if it has been used by political elites have lost the trust of a population. Pendulum changes are taking place in public consciousness: "If people associate a responsibility for a crisis with religious orientation of rulers, they seek refuge in atheism. If the responsibility for this crisis they attribute to atheistic views of rulers, then they are as naturally seek salvation in religion "- write the authors of a fundamental study" The synergistic philosophy of history " [6, p. 246). There were periods of destruction of churches, now monuments to Lenin are destroyed on the part of territories of the former USSR. It is possible the "Law of God" teaching will be recovered in Russian schools. But this does not mean "Fundamentals of scientific atheism" will not replace this discipline again with the passage of time.
XXI century Russia is multi-confessional state. Unfortunately, prospects for the unity of its citizens, as well as co-religionists of different countries on the basis of religious faith are absent. Confessional membership does not provide social unity. It is not a significant factor of solidarity both within the country and in international relations. You can see that in the east of Ukraine warring troops are fighting "under the same icons." The case in point: in February 2015, Metropolitan Filaret, who is considered by significant part of Ukrainians as their Orthodox Patriarch, visited the United States and asked for help with weapons to deal with Russia. He took part in ritual prayer breakfast held in Washington, not in Moscow - "Third Rome". Thus, in complex emergencies, religious organizations do not show their integrative abilities. Unfortunately, ideals of confessional unity failed to compensate the loss of means to maintain social identity of different ethnic groups, which in the Soviet Union were carried out by secular institutions.
On the contrary, there is a real danger of the possibility that differences in faith become essential factors of social interaction and bring a threat to civil unity. There are cases of certain tension in relations of different religions representatives. We see attempts of some politicians to get a support of religious organizations with large number of members violating principles of Russian Constitution. Adopted in June 2016 amendments to the laws of the Russian Federation: Federal Law of 06.07.2016 № 374-FL "On Amendments to the Federal Law" On Combating Terrorism" and Certain Legislative Acts of the Russian Federation to establish additional measures to counter terrorism and ensure public safety" [1] and Federal Law of 06.07.2016 № 375-FL" On amendments to the Criminal Code of the Russian Federation and the Criminal Procedure Code of the Russian Federation to establish additional measures to counter terrorism and ensure public safety" [2], complicated the situation for Russian religious organizations that are con-
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sidered non-traditional, not related to Orthodoxy, Islam, Judaism and Tibetan Buddhism. Russian followers of non-traditional religions believe that the purpose of these amendments was to destroy all confessions not directly related to the authorities.
The only way to prevent dangerous development of events through religious conflicts rise is a compliance with the constitutional principles of freedom of conscience and separation of the church and state, the school and church. One of directions of development of spiritual culture of modern Russia should be the assertion of religious tolerance, the presence of which is a sign of a democratic society. Humanistic ideals are designed to unite people of different ethnic groups, social groups and views. Their consistent implementation contributes to mutual understanding of individuals with different beliefs. A retreat from them may lead to the situation when democratic euphoria might be replaced by ominous specter of the night of St. Bartholomew.
Requirements of Russian society harmonious development aim to search for roles of different denominations to provide state stability. Self-preservation, harmonious balance of elements is a goal, super attractor for social systems. H. Spencer, T. Parsons, R. Merton called to explain the existence of different religious complexes by disclosing their functions in society.
Material production adapts to conditions of natural environment, armed forces function as a protection from external attacks. Family institution is a way to replace outgoing generations by new ones. Politics and justice systems aim to achieve universally valid goals by coordination of different social groups activity. Necessity to preserve solidarity, mutual help of individuals ensures morality. Religion is designed to eliminate psychological and social stresses. It points the way of reconciliation with inevitable negative circumstances of life those can't be changed.
It's hard not to notice that the interaction of religion with other social phenomena, its influence on the history and current state of humanity is contradictory. Outstanding Indian scholar Swami Vivekananda offered to evaluate the historical role of religion dia-lectically: although there is nothing brought to the mankind more blessings than religion, there is also nothing brought more horror. Nothing has contributed to a degree of goodness and love, as a religion, but also nothing had filled the world with so much blood.
The spirit of the new century corresponds to a situation where the streets of Russian towns would be occupied by Russian Orthodox individuals carrying images of God in their hands, calls to faithful to prayer would fly from tops of minarets, Krishna Consciousness people would dance and sing their Maha - mantra in parks and all of them would have worm
greetings from atheists sitting on the benches with books of Vladimir Lenin and Denis Diderot.
Russian education system includes courses of religious studies. There is mandatory discipline "Basics of world religious cultures" in the fourth grade of Russian secondary schools for children of 10 - 11 years old. Educational programs of higher education institutions include history, sociology and psychology of religion, courses as "The Bible and the Koran -monuments of culture", "Bible Stories in works of art", the history of free thought and atheism, phenomenology and anthropology of religion, religious studies other disciplines. It is possible and important to use these studies to avoid possible religious conflicts. The significance of secular religious knowledge is increasing due to a possible transition to the study of these disciplines for 1 - 11 school classes.
School children ask issues related to the field of religion not only humanitarian social science cycle disciplines teachers. They apply the question "Is there a God or not?" to all school mentors. As it turned out teachers today prefer to answer diplomatically: they offer the children ask about it parents at home. Of course, it is desirable that teachers of biology, chemistry, mathematics also have theological competence.
Personal preferences associated with beliefs of students certainly present in studies of religious courses. On the one hand, modern education is scientific: a school, college, university are fields where students meet with modern science. On the other hand, worldviews of certain number of students are formed under the influence of religious images. Some topics believers, members of Orthodox communities and followers of other religions perceive painful. People write complaints, rightly demand respect for their religious feelings.
What could be the way out of this situation? History, Sociology, Psychology, Geography of religion are sciences. If we open a university textbook of sociology of religion, in the introduction to it is usually written, that personal religious beliefs students should "to bracket", in the words of Edmund Husserl. Topics related to the sociology of religion have to be discussed as if there is no God. And when the discussion is beyond the scope of this study discipline, the idea of God existence can be included as we turn on the electricity if need it.
At the same time Theology, Phenomenology of religion, Philosophy of religion are not sciences completely because their content varies depending on group and personal interests. It means all doubtful, painful topics might be discussed in frames of these partially scientific courses. Such approach looks acceptable for the carriers of different beliefs. The method of solution can be found. In a frame of philosophy of religion study students may discuss different
approaches to speculative topics such as the proofs of the existence of God, the relationship of faith and knowledge, the origin of the universe, problems of theodicy, soteriology and eschatology.
Moreover, theology has recently included by the Higher Attestation Commission of the Ministry of Education and Science of the Russian Federation to the list of specialties, which are assigned to the degree of doctor and candidate of sciences. It means theology may now enter a section of religious disciplines taught in secular universities.
One of the purposes of religious courses taught in secular educational institutions is the formation of tolerance, commitment to dialogue, friendly attitude to unbelievers, religious agnostics, representatives of various denominations.
As it was declared at the meeting of the Committee on Constitutional Legislation and State Building of the Council of Federation of the Federal Assembly of the Russian Federation October 25, 2016 "Buddhism as a factor of development of civil society, inter-religious peace and harmony in the Russian Federation", religious tolerance is not quite adequate slogan for modern Russian society. The tolerance is a neutral refer to a strange, perhaps even unpleasant neighbors. According to the Constitution of the Russian Federation there are no first and second grade of believers. Russian believers of different faiths are not strangers, but fellow citizens of the same country. They are supposed to be Russian patriots. So at least they are friends and maximum as brothers. They all accept basic moral values of modern Russia - patriotism, freedom, justice.
5. Conclusion
If we investigate contemporary religious situation in Russia sociological data do not give reasons for univariate forecasts. To call current period of Russian history the time decay of religion or to declare it an epoch of religious revival means to use unfounded generalizations. The influence of religion on other areas of culture, life of society in general depends on a region of Russia in question, or what period of history is considered. It might be assumed that high level of external religiosity remains in Russia. Many Russian citizens will call themselves Orthodox Christians attending church during major religious holidays. However, their behavior will be determined not by Christian ideas but by principles of situational ethics.
Список литературы:
[1] Федеральный закон «О внесении изменений в Федеральный закон «О противодействии терроризму» и отдельные законодательные акты Российской Федерации в части установления дополнительных мер противодействия терро-
ОБРАЗОВАНИЕ И ПРАВО № 8 • 2021
ризму и обеспечения общественной безопасности» от 06.07.2016 № 374-Ф3 (посл. ред.) [Электронный ресурс]. - Режим доступа: http://www. consultant.ru/document/cons_doc_LAW_201078/ (дата обращения: 12.07.2021).
[2] Федеральный закон «О внесении изменений в Уголовный кодекс Российской Федерации и Уголовно-процессуальный кодекс Российской Федерации в части установления дополнительных мер противодействия терроризму и обеспечения общественной безопасности» от 06.07.2016 № 375-Ф3 (посл. ред.) [Электронный ресурс]. -Режим доступа: (дата обращения: 12.07.2021).
[3] Маркс К. К критике гегелевской философии права. Ведение // Маркс К., Энгельс Ф. Сочинения / Изд. второе. Т. 1. М.: Государственное издательство политической литературы. - С. 414429.
[4] О религии и межконфессиональных отношениях. 24.03.2016 / Znak.com [Электронный ресурс]. - Режим доступа: http//www.znak. com/2016-03-24/na_tyumens (дата обращения: 12.07.2021).
[5] Россияне о религии и церкви / Левада-Центр. 11.10.2012 [Электронный ресурс]. -Режим доступа: www.levada.ru/2012/10/11/ rossiyane-o-religii-i-tserkvi/ (дата обращения: 12.07.2021).
[6] Синергетическая философия истории: ( коллективная монография) / [С. В. Бусов и др.] ; под ред. В.П. Бранского и С.Д. Пожарского. -СПб.: Северный колледж, 2009. - 313 с.
[7] Сорокин П.А. Человек. Цивилизация. Общество / Общ. ред., сост. и предисл. А.Ю. Сою-монов. Пер. с англ. - М.: Политиздат, 1992. -543 с.
[8] Таллих П. Избранное. Теология культуры / Пер. с англ. Отв. ред. и авт. послесл. С.В. Лезов. - М. : Юристъ, 1995. - C. 236 - 395.
[9] Johnstone R.L. Religion in Society: a sociology of Religion. - New Jersey: Prentice Hall, 1997.
[10] Livingston J.C. Anatomy of the Sacred: an introduction to religion. - New York: Macmillan Publishing Company, 1993.
Spisok literatury:
[1] Federal'nyj zakon «O vnesenii izmenenij v Federal'nyj zakon «O protivodejstvii terrorizmu» i otdel'nye zakonodatel'nye akty Rossijskoj Federacii v chasti ustanovleniya dopolnitel'nyh mer protivodejst-viya terrorizmu i obespecheniya obshchestvennoj bezopasnosti» ot 06.07.2016 № 374-FZ (posl. red.) [Elektronnyj resurs]. - Rezhim dostupa: http://www. consultant.ru/document/cons_doc_LAW_201078/ (data obrashcheniya: 12.07.2021).
[2] Federal'nyj zakon «O vnesenii izmenenij v Ugolovnyj kodeks Rossijskoj Federacii i Ugolovno-pro-cessual'nyj kodeks Rossijskoj Federacii v chasti ustanovleniya dopolnitel'nyh mer protivodejstviya terrorizmu i obespecheniya obshchestvennoj bezopasnosti» ot 06.07.2016 № 375-FZ (posl. red.) [Elektronnyj resurs]. - Rezhim dostupa: (data obrashcheniya: 12.07.2021).
[3] Marks K. K kritike gegelevskoj filosofii prava. Vedenie // Marks K., Engel's F. Sochineniya / Izd. vtoroe. T. 1. M.: Gosudarstvennoe izdatel'stvo polit-icheskoj literatury. - S. 414- 429.
[4] O religii i mezhkonfessional'nyh otnosheni-yah. 24.03.2016 / Znak.com [Elektronnyj resurs]. -Rezhim dostupa: http//www.znak.com/2016-03-24/ na_tyumens (data obrashcheniya: 12.07.2021).
[5] Rossiyane o religii i cerkvi / Levada-Centr. 11.10.2012 [Elektronnyj resurs]. - Rezhim dostupa: www.levada.ru/2012/10/11/rossiyane-o-religii-i-tserkvi/ (data obrashcheniya: 12.07.2021).
[6] Sinergeticheskaya filosofiya istorii: ( kollek-tivnaya monografiya) / [S. V. Busov i dr.] ; pod red. V.P. Branskogo i S.D. Pozharskogo. - SPb.: Sev-ernyj kolledzh, 2009. - 313 s.
[7] Sorokin P.A. CHelovek. Civilizaciya. Obsh-chestvo / Obshch. red., sost. i predisl. A.YU. Soyu-monov. Per. s angl. - M.: Politizdat, 1992. - 543 s.
[8] Tallih P. Izbrannoe. Teologiya kul'tury / Per. s angl. Otv. red. i avt. poslesl. S.V. Lezov. - M. : YUrist», 1995. - C. 236 - 395.
[9] Johnstone R.L. Religion in Society: a sociology of Religion. - New Jersey: Prentice Hall, 1997.
[10] Livingston J.C. Anatomy of the Sacred: an introduction to religion. - New York: Macmillan Publishing Company, 1993.
ОБРАЗОВАНИЕ И ПРАВО № 8 • 2021
