Libmonster ID: VN-1448

School courses in the basics of religious cultures introduced recently into the Russian federal curriculum raise many questions: how and in what way religion can be taught in secular school; whether the course should be monoconfessional or based on comparative religious studies; what its goal should be teaching about religion or an invitation to religion; whether the course should be chosen with respect to ethnic background or whether it can be optional; whether it should be a short course or an extensive one covering the entire educational period; what the content of the textbooks should be; and precisely what values should be discussed and what the results of such an education should be. This article analyzes new textbooks covering the basics of Christian, Muslim, and Jewish cultures. It is shown that in contrast to their declared emphasis on culture, many textbooks invite users into religion. The author argues that the textbooks in "Foundations of Orthodox Culture" are closer to indoctrination than textbooks in other religious cultures. This is a result of stricter control of the ROC over the whole process. Indeed, nowadays the ROC is more interested in a growth in the number of believers than in churches, whereas the Muslims badly need mosques rather than new believers.

Keywords: Russia, religion, textbooks, religious culture, religious education, indoctrination.

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The disappearance of state atheism and the return of Orthodoxy posed a difficult task for the Russian Orthodox Church (ROC), as the formal growth of the number of believers was sharply at odds with their poor knowledge of the very subject of faith, the main tenets of teaching 1, as well as with the weak attendance of churches. Unable to ensure a massive influx of Orthodox believers to churches on its own, the church tried to solve this problem with the help of a comprehensive school, where mono-confessional education would be given, and the choice of course would be dictated by the ethno-cultural affiliation of students.2 According to the proponents of such education, it was not so much about getting acquainted with religion as about "introducing children to a religious spiritual and moral tradition"3, i.e., in fact, about imposing religious faith and a religious worldview on children.

According to experts, " religious education is, first of all, the activity of broadcasting religious doctrines, experiences, feelings, and methods of religious practice."4. However, the question of how, in what form, and for what purpose religious subjects should be taught in a secular school still causes a lot of controversies5. With these questions in mind here and bu-

1. On the" theological incompetence " of the new Orthodox, see: Firsov S. L., Nikolai P. Captive of Autocracy, Moscow: Molodaya Gvardiya, 2017, p. 494.

2. For more information, see: Mitrokhin N. Clericalization of education in Russia. To a public discussion about the introduction of the subject "Fundamentals of Orthodox culture" in the program of secondary schools. Moscow: IIF "SPROSOK Konf OP", 2005; Shnirelman, V. A. (2011) " Russian Christ: The Struggle of the Russian Orthodox Church to Introduce Religion into the Curriculum in the First Decade of the Twenty-First Century", Journal of Educational Media, Memory and Society 3(2): 1 - 22.

3. Metlik I. V. Religious education in the Russian school and the problem of integration of the Russian society. 2009. N 4. pp. 18-21; Mercury. It has long been time to move from experimental to an adequate format for teaching religious cultures / / Russian Orthodox Church. 27.01.2017 [http://www.patriarchia.ru/db/text/4792717.html, accessed from 20.11.2017].

4. Zborovsky G. E., Kostina N. B. K vzaimodeystviyu religioznogo i svetskogo obrazovaniya v sovremennykh usloviyakh [On the interaction of religious and secular education in modern conditions].

5. See, for example: Askarova G. B. Religious and ethical education of students in a secular school. 2005. N 1. P. 37_44; Nikandrov N. D. Pravoslavnye traditsii, semya i shkola v sovremennoi Rossii [Orthodox traditions, family and school in modern Russia]. 2005. N 1. P. 5_12; Teaching the basics of traditional religions will help to foster "national immunity", which Russians do not have today-Nikita Mikhalkov // Interfax. 22.12.2006 [http://www.interfax-religion.ru/?act=news&div=l5775, accessed 20.11.2017]; "History of World religions" cannot replace "Fundamentals of Orthodox Culture" / / <url>.31.01.2006 (http://www.pravoslavie.ru/news/060131130219.htm Kotov A. Head of the Jewish community of the Sverdlovsk region-

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All the main textbooks and manuals on religious cultures published in Russia over the past 20-25 years are considered in this article.

At the origins of religious education in post-Soviet Russia: the first textbooks

The first textbooks on "Fundamentals of Orthodox Culture" began to appear at the turn of the 1990s-2000s. Such courses, which became popular as electives in the Russian regions of Russia in the 1990s, were developed on the basis of the pre-revolutionary Law of God and other similar church publications for children.6 Among the most popular were I. V. Koshminoy's manual for middle and high school 7 and O. K. Kharitonova's book for elementary school teachers 8. Their authors gave a summary of the biblical stories, which centered on the story of Jesus Christ. They also discussed church art and Christian symbolism, as well as church holidays.

sti against the subject of the defense industry / / ANN. 31.08.2006 [http://annews.ru/news/detail.php?ID=l8382, accessed 20.11.2017]; Panfilova O. Fursenko again pointed out the danger of Orthodox lessons / / New Region-2. 19.09.2006 [http://www.nr2.ru/society/83597-html, accessed from 20.11.2017]; Panfilova O. Moslems demand to ban Orthodox lessons in schools / / Novy region-2. 15.09.2006 [http://www.nr2.ru/society/83211.html, accessed from 20.11.2017]; Solodovnik S. There doesn't seem to be any dividends / / Daily Log. 19.09.2007 [http://www.ej.ru/?a=note&id=7403, accessed 20.11.2017]; Patriarch: Studying religion at school will improve attitudes towards migrants // Газета.ги. 14.03.2008 [http://www.gazeta.ru/news/lenta/2008/03/l4/n_1192602.shtml, accessed 20.11.2017]; The study of religious subjects at school should be exclusively voluntary-Ministry of Education and Science // Interfax. 29.08.2008 [http://www.interfax-religion.ru/?act=news&div=26249, accessed 20.11.2017]; Resolution of the conference "Orthodox Culture in Modern Schools: Practice, Problems, Prospects" on February 8, 2008 [http://www.patriarchia.ru/db/text/359284-html, accessed from 20.11.2017]; Alexander Kondakov in the program "From the first person" / / Radio of Russia. 10.03.2009 [http://www.radiorus.ru/news.html?id=347472, accessed from 20.11.2017]; Matzan K. Children are ready for "eternal" questions. Are adults ready to talk to them? // Literaturnaya gazeta. 30.09.2009 [http://www.lgz.ru/article/10281/, accessed 20.11.2017]; Tatarstan believes that "The Foundations of religious Culture" can be dangerous // Regnum. 28.07.2009 [http://www.regnum.ru/news/1190656.html, accessed from 20.11.2017].

6. Pigoreva O. V. State policy and regional practice of using knowledge about religion in the educational space of the center of Russia: 1985-2012. Dissertation for the degree of Doctor of Historical Sciences. Kursk: Kursk State University, 2016.

7. Koshmina I. V. Osnovy russkoy pravoslavnoy kul'tury [Fundamentals of Russian Orthodox culture]. Textbook for students of secondary and senior schools, Moscow: VLADOS, 2001.

8. Kharitonova O. K. Fundamentals of Orthodox culture in the first grade. Kniga dlya uchitelya [A book for teachers], Moscow: Pokrov Publ., 2002.

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The books contained many poems on religious subjects, were richly illustrated and introduced students to the world of church music and hymns. Instructions were given on how to behave in church. Much less attention (and only in Kharitonova's manual) was paid to the education of feelings and discussion of general rules of behavior. Obviously, the authors believed that students ' ideas about morality would naturally arise when they got acquainted with the life of Jesus and the holy ascetics. The content of the textbooks was far removed from the problems of modern life. Instead, they were filled with prayers that students were encouraged to memorize. In other words, it was not so much about cultural studies as about catechism. In addition, such courses, which were introduced as electives in some general education schools, appealed primarily to Russian students, and it is not by chance that Koshmina's manual spoke specifically about"Russian Orthodox culture".

The first textbook in Russia, "Fundamentals of Orthodox Culture "(OPK), was written by A. V. Borodina, a methodologist at the Moscow Institute of Retraining of Educational Workers of the Moscow Committee of Education and Deputy director of one of the Moscow schools.9 It was released in 2002 and was widely used in the Russian regions of Russia, without having any competitors there for a long time10. The textbook was intended for primary and senior levels of secondary schools, lyceums and gymnasiums. It was designed not only to acquaint students with the basics of the Christian faith, but also to give them an idea of Orthodoxy as the only true faith that remained faithful to the main Christian dogmas. The idea that a Russian person cannot but be Orthodox was strongly held there, because Orthodoxy has always played a "culture-forming role" in Russia, forming the basis of Russian culture and way of life.

All the textbooks and manuals written by Borodina were intended specifically for Russian students, and they constantly talked about "our Slavic ancestors." Moreover, it was argued that in history there were no peoples who did not have religious ideas. So the students were instilled the idea that reli-

9. Borodina A.V. Osnovy pravoslavnoi kul'tury [Fundamentals of Orthodox Culture], Moscow: Pokrov Publ., 2002.

10. Pigoreva O. V. Public policy and regional practices in the use of knowledge about religion in the educational space of Russia: 1985 - 2012. S. 279.

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gia is immanently inherent in a person, as if there was no Soviet atheistic past. It was also argued that religion actively influenced the course of history, although such statements remained largely declarative. The textbook idealized the history of the Russian Orthodox Church and convinced Russian schoolchildren that they must necessarily be Orthodox because of their ethnicity. Thus, ethnicity, contrary to reality, was rigidly linked to religion 11.

The textbook caused a great deal of controversy, because when presenting the history of Christ, Borodina not only accused the Jews of demanding the execution of Jesus from Pontius Pilate, 12 but also claimed that the "chosen people" allegedly dreamed of power over the world 13. Declaring respect for other faiths, the textbook told only about Russian Orthodoxy and Russian churches He also incited schoolchildren against "new sects" that allegedly spread only "lies and prejudices" and threatened them with "mental disorders." 14 The textbook also spoke of the danger posed by newcomers ("guests") who "do not always behave nobly on the territory of an Orthodox state."15 Thus, despite the statements about religious tolerance and calls for tolerance, in fact, the textbook instilled in schoolchildren outright xenophobia, migrant phobia and anti-Semitic views.

Borodina intended her course primarily for schools with a Russian ethno-cultural component, where the emphasis was on "forming the Russian nation". In the early 2000s, 28 such schools were located in Moscow and were extremely rare in other regions of Russia. They were created by Russian ethno-nationalists, and they not only taught "Russian Orthodoxy", but also placed special emphasis on patriotic education aimed at "saving the Russian people"16.

11. For more information about this textbook, see: Shnirelman, V. A. (2012) " Russian Orthodox Culture or Russian Orthodox Teaching? Reflections on the Textbook in Religious Education in Contemporary Russia", British Journal of Religious Education 34(3): 263 - 279.

12. On the doubtfulness of this story, see: Sanders E. P. Jesus and Judaism, Moscow: Mysl, 2012, pp. 382-407.

13. Borodina A. V. Osnovy pravoslavnoi kul'tury [Fundamentals of Orthodox culture] , p. 112.

14. Ibid., p. 10.

15. Ibid., p. 13.

16. Mitrokhin N. Clericalization of education in Russia. To a public discussion about the introduction of the subject "Fundamentals of Orthodox culture" in the program of secondary schools. Moscow: IIF "SPROS Konf OP", 2005. pp. 32-33.

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The support of Orthodox fundamentalists [17] and Russian ethno-nationalists prevented human rights activists from bringing Borodina to trial. [18] Moreover, in the following years, she managed to publish two more editions of her textbook, albeit in smaller editions. She accused her critics of being "xenophobic" and proudly stressed that she had not changed anything in the relevant textbook chapter 19.

The textbook was recommended by the Coordination Council for Cooperation between the Ministry of Education of the Russian Federation and the Moscow Patriarchate of the Russian Orthodox Church. Most of the textbook's reviewers were either teachers of the Orthodox St. Tikhon's Institute for the Humanities in Moscow and other Orthodox educational institutions, or priests of the Russian Orthodox Church. Even Deacon Andrey Kuraev, who found Borodina's textbook "heavy" and difficult for students to understand, had no objections to its contents.20
With the blessing of the hierarchs of the Russian Orthodox Church, Borodina developed school courses for continuous training of the military-industrial complex in primary and secondary schools. During the ten years from 2003 to 2012, it published six editions of the textbook for students in Grade 1, four for grade 2, and five for grades 3 and 4, each with a circulation of 3,000 copies. ex.

For example, consider the textbook for the 4th grade 21. It consisted of nine parts and included 33 lessons. In the first part ("Culture is the common heritage"), religion was declared an integral part of people's culture and life. The second part described the history of the emergence of Christianity in Russia. The third part spoke about the inextricable link between Orthodoxy and Russian statehood. The fourth part was

17. For details on the essence of Orthodox fundamentalism, see: Kostyuk K. N. Orthodox Fundamentalism / / Polis. 2000. N 5. pp. 133-154; Ulyakhin V. N. Fundamentalizm v pravoslavii: teoriya i praktika [Fundamentalism in Orthodoxy: theory and practice] / / Fundamentalism / ed. by Z. I. Levin. Moscow: Kraft, 2003. pp. 127-164; Chelishchev V. I. Fundamentalism and Fundamentalists. Moscow: RSSU, 2010.pp. 159-178.

18. Mitrokhin N. Russkaya pravoslavnaya tserkva [Russian Orthodox Church]. Sovremennoe sostoyanie i aktual'nye problemy [Current state and actual problems]. Moscow: NLO, 2006, pp. 367-368.

19. Borodina A.V. Textbook not corrected and will not correct, no matter how zealous xenophobes. 29.06.2005 [http://rusk.ru/st.php?idar=l03376, accessed from 20.11.2017].

20. Kuraev A. Osnovy pravoslavnoi kul'tury kak meditsin ot ekstremizma [Fundamentals of Orthodox Culture as a cure for extremism], Moscow: Soveta Russkoy Pravoslavnoi Tserkvi Publ., 2003, pp. 51-52, 102.

21. Borodina A.V. Orthodoxy - a culture-forming religion of Russia. Textbook for the 4th grade, Moscow: Osnovy pravoslavnoi kul'tury, 2006.

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It is dedicated to the Orthodox church, the fifth-to the Orthodox divine service. The sixth part was about church bells. The seventh part explained the role of monasteries as not only guardians of spirituality, but also protectors from foreign invaders. The eighth part taught family relations from an Orthodox point of view. Finally, in the ninth part, the meaning of the expression "Holy Russia" was revealed and it was said about the duty of serving the Motherland, allegedly under the patronage of the Virgin.

The very construction of the textbook and its content suggest that Borodina sought not so much to introduce Orthodox culture to primary school students as to introduce them to religion. After all, the book opened with the statement that it was dedicated to "Orthodoxy as a traditional religion that has formed the culture of Russia for more than a thousand years." 22 Another task was to strengthen the Russian identity, and the idea that "our ancestors were Rusichs from ancient times" was constantly voiced. Finally, the third task was to foster patriotism and loyalty to the state.

Special attention was paid to the relationship between the Russian Orthodox Church and the state. The author, firstly, emphasized the unity of the goals of the church and the Russian sovereigns, who cared about strengthening the state (in other words, it was a question of participation in political life that was not typical of the church), and secondly, called the Russians a "state-forming people" (but not because of their special political role, but only because Third, it declared the protection of the Fatherland ("Holy Russia", "the house of the Most Holy Theotokos"), i.e., the same state, to be the most important value. In other words, it was not about the community of believers, but about the Russian people, not about the values of freedom and democracy, but about loyalty to the authorities, not about society, but about the state. Thus, the values of statehood were given priority over the values of civil society.

Although the main idea of the Russian people was declared to serve God, in reality this turned out to be loyal sentiments and service to the state in the person of the emperor. It is no coincidence that one of the chapters was devoted to the "family sanctity of the imperial family" - Nicholas II, his wife Alexandra Feodorovna and their children. It was not so much about their family life as about their martyrdom.

22. Ibid., p. 3.

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Discussing the peculiarities of Orthodox morality, the author emphasized such values as self-denial, selflessness, indifference to wealth, the desire for gratuitous work, i.e. attitudes that hinder and even hinder modernization, but open the way to abuse on the part of officials and managers, as well as church servants who use the free labor of believers.

Archpriest A. Shargunov, rector of the Church of St. Nicholas in Pyzhi (Moscow), lecturer at the Moscow Theological Academy and Moscow Theological Seminary, and head of the conservative committee for the Moral Revival of the Fatherland, was the spiritual director of Borodina's textbooks and later editions of her textbook.

Accusations of xenophobia served Borodina as a good lesson, and in her manual for the 2nd grade, she described the story of the death of Christ much more cautiously. Now she blamed the "high priests" and "the people"for his execution. 23 Moreover, in accordance with church tradition, Borodina recognized the role of the ancient Jews (Israelites) in the preparation of Christianity and the oldest parts of Holy Scripture. This was reflected in a textbook for the 7th grade, where students, albeit briefly, got acquainted with the history of both the ancient Jewish kingdoms and the Jews during the Roman Empire.24
All Borodina's textbooks were united in the fact that they were intended more for teaching the faith than for getting acquainted with religious culture. They continued to appeal primarily to Russian students. Borodina, of course, recognized that in Russia, in addition to the Russians, there are many other peoples. But she argued that in order to live in Russia, their youth should not only know Russian culture, but also have an idea of Orthodoxy.25 This introduction must have taken place through the school courses offered by her, but given their nature, it is not difficult to understand that it was actually about catechesis.

Starting from 2004, another set of textbooks on the military-industrial complex was published, prepared by L. L. Shevchenko, Candidate of Pedagogical Sciences and a member of the Writers ' Union of Russia. A complete set designed for continuous learning from 1st to 11th grade

23. Borodina A.V. The world around us. 2nd class. Moscow: Exam Publ., 2011. Part 2. pp. 67-71.

24. Borodina A.V. Early Christianity. 7th grade. Moscow: Osnovy pravoslavnoi kul'tury [Fundamentals of Orthodox Culture], 2009.

25. Borodina A.V. The world around us. Part 2. pp. 10-11.

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(although such training in general education schools, programmed by some priests and Orthodox pedagogues26, has not yet received state support and has not been introduced), was completed by 2007-2008, and in the future textbooks were only updated, but the changes were only cosmetic in nature. All textbooks received the blessing of Patriarch Alexy P.

Their author defined Orthodox culture as "what good, pious Orthodox people lived and created for many centuries with faith, hope and love for the Creator of our beautiful world"27. She saw the essence of Christian religious culture in the fact that it told about the salvation of man accomplished by God 28. The tasks were set not so much to give children information about religion, its history or its reflection in culture, but "to form a complete picture of the world based on traditional Orthodox cultural values in Russia", as well as to educate "pious people". citizens who are virtuous in the Orthodox sense"29. It was supposed to teach students not a conscious, but an "emotional and valuable attitude to life" 30.

26. Mercury. Report of the Chairman of the Department of Religious Education and Catechesis of the Russian Orthodox Church, Bishop MERCURY of Zaraisk, at the opening of the XIX International Christmas Educational Readings // Department of Religious Education and Catechesis. 25.01.2011 [http://www.otdelro.ru/index.php?option=com_content&view=article&id=1353:-xix-&catid= 18:news&Itemid=2, accessed 20.11.2017]; Report of Metropolitan Mercury of Rostov and Novocherkassk at the round table "Upbringing and Education: spiritual and moral aspects" / / Russian Orthodox Church. 27.01.2016 [http://www.patriarchia.ru/db/text/4348624-html, accessed 20.11.2017]; Mercury. It has long been time to move from experimental to an adequate format for teaching religious cultures / / Russian Orthodox Church. 27.01.2017 [http://www.patriarchia.ru/db/text/4792717.html, accessed 20.11.2017]; Mercury (Bishop of Zaraisk), Dovgy, etc. State-church cooperation at the federal and regional levels in the implementation of the experiment on teaching the training course "Fundamentals of Orthodox Culture". 2011. N 1. P. 36; An official of the Russian Orthodox Church of the MP called for increasing teaching of religion to schoolchildren under the guise of "traditional religious cultures" as a protection against extremism. Portal-credo.ru. 22.11.2017 [http://www.portal-credo.ru/site/?act=news&id=128706, accessed from 20.11.2017].

27. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. Methodological guide for teachers. The second year of training, Moscow: Center for Support of Cultural and Historical traditions of the Fatherland, 2004, p. 5.

28. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. 4 cl. Moscow: Center for Support of cultural and historical traditions of the Fatherland, 2013, p. 172.

29. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. Methodical manual for teachers. p. 9.

30. Ibid., p. 14.

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Indeed, the elementary school textbook does not draw a complex and multidimensional world, but an exceptionally "joyful world" that is far from modern problems and realities. And the "distortion of its beauty" is explained by "violating the rules given by God." 31 This is seen as a sin, but it does not explain at all what exactly should be done with the violator, and who should take action - God or people themselves. Such omissions can hardly contribute to tolerance and respect for the "other" and "alien", including another culture, which may seem to some "a distortion of God-given beauty". The content of the course boils down to presenting biblical stories, affirming faith in miracles, and even teaching prayers.

In fact, Shevchenko's textbooks present not cultural studies, but history, and the history of the church, complicated by redundant information that is difficult for teenagers to assimilate. For example, how can a third-grader unfamiliar with the complexities of medieval history learn about iconoclasm in eighth-century Byzantium?32 And is it necessary to teach a third-grader or even a seventh-grader the expectation of the Second Coming and the Last Judgment, 33 and how will this affect their fragile psyche? Do I need to give students lists of students of St. Sergius of Radonezh 34, or long lists of monks who died in the Gulag 35, or no less long lists of destroyed churches 36, much less memorize them?

The author admits that she took the source data for working on textbooks from the Law of God, the lives of saints, as well as from the works of a number of theologians and priests, which reflects the list of recommended literature. At the same time, Shevchenko understands the Biblical parables literally and presents them as an indisputable truth.

Unfortunately, there are still no in-depth scientific developments on Orthodox cultural studies that the authors of textbooks could rely on. Still, individual themes such as iconography and its artistic features, the people-

31. Ibid., p. 17.

32. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. 3 cl. Moscow: Center for Support of cultural and Historical traditions of the Fatherland, 2013, pp. 122-125.

33. Ibid., p. 147; Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. 7 cl. Moscow: Center for Support of cultural and historical traditions of the Fatherland, 2015. p. 81

34. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. 6 cl. Moscow: Center for Support of cultural and historical traditions of the Fatherland, 2015. pp. 81-82.

35. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. 7 cl. pp. 130-131.

36. Ibid., pp. 158-163.

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Scientists have studied the popular printmaking, church architecture, folk beliefs related to Orthodoxy, the influence of Orthodox ideas on Russian fiction and painting, etc., but the author almost completely ignores this. The life of a Christian family is described by the example of the royal family, and it is not so much about its life as about the tragic death. About how peasant families, families of philistines, or even noble families lived, and how Orthodoxy was represented in the Russian hut, the schoolboy never learns.

If the author refers to works of fiction, it is mainly about poems, and little-known authors mainly of the XIX century, whose texts, in the words of one critic, are filled with "solemn sweetness" 37. And examples designed to highlight ethical issues and give an idea of correct behavior are taken from biblical parables and legends, from the lives of saints and the teachings of early medieval princes. All this is very far from reality and is unlikely to help teenagers find their place in modern society. Moreover, if the proposed course prepares students for life, then for the life of monks and priests, and not at all for the life of initiative, competent and responsible citizens. After all, patience and prayer are called the only answers to the challenges of the external environment. The author does not offer anything else to teenagers. Moreover, the textbook most often refers not to a successful active life, but to the sufferings and torments that various Christian ascetics endured, especially in the early Middle Ages. And the whole history of the Russian Orthodox Church turns out to be a history of suffering. In the light of all this, it is difficult to believe the author's claims about an exceptionally joyful life before 1917.38 How all this is combined with the "wise" structure of the world is not explained. And it remains unclear how exactly such a world and such a life can attract schoolchildren.

In addition, students learn nothing about scientists, diplomats, navigators, architects, let alone workers and peasants. But it would be important to discuss how they fit into the Orthodox culture. Even for famous icon painters, the author has only a few words.

37. Osnovy pravoslavnoi kul'tury: sovremennye uchebniki [Fundamentals of Orthodox culture: modern textbooks]. [https://almavest.ru/ru/node/1393, accessed from 20.11.2017].

38. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. 7 cl. p. 149_152.

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And it turns out that the only carriers and consumers of Orthodox culture were monks and priests.

Of course, students learn that "science studies the laws of the world", but they are immediately informed that, nevertheless, most people believe in God and the creation of the world.39 At the same time, the relationship between religious faith and science is not discussed. In what follows, we speak only of faith, and the author does not return to the question of science. But an "enlightened person" is one who "knows the word of God," and wisdom is closely associated with knowledge of God. 40 Whether scientific knowledge is needed in this case remains unclear.

But the author suggests discussing creationism and the theory of evolution in the classroom, and in order to convince students of the correctness of creationists. After all, the author claims that scientists come to the conclusion about the Creator 41. For this purpose, a list of recommended literature is added to the corresponding section, consisting mainly of creationist works.

From the textbooks discussed, students will also learn a lot about miracles, in particular, how Orthodox icons helped in the fight against foreign invasions. They will also be taught that the entire history of the world supposedly proves the validity of ancient prophecies.

Finally, Shevchenko's textbooks pay little attention to discussing Orthodox contacts with representatives of other religions or interreligious dialogue. In fact, other religions are mentioned only in the dictionary-the minimum included in the textbook for the 11th grade. But there it is limited to three religions that are recognized as traditional in Russia, i.e. we are talking about Islam, Judaism and Buddhism. Additional information is provided in the multimedia manual for the 11th grade, which provides some insight into Catholicism and Protestantism, as well as what the author called "non-Christian philosophical and religious movements." The latter include atheism, cosmopolitanism, nihilism, pantheism, and evolutionism. Thus, even a non-religious and scientific worldview is interpreted by the author

39. Shevchenko L. L. Pravoslavnaya kul'tura [Orthodox culture]. 3 cl. p. 8.

40. Ibid., pp. 12-14.

41. Shevchenko L. L. Dukhovno-nravstvennaya kul'tura [Spiritual and moral culture]. Orthodox culture. Orthodox culture and religious cultures of the world. 11th grade. Methodical manual for teachers, Moscow: Center for Support of Cultural and Historical traditions of the Fatherland, 2013, p. 32.

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as "religious", i.e. its fundamental difference from religion is denied.

The author associates" new religious movements " with pseudo-Christianity and occultism. Here we use the term "sects", which has a negative impact in Russia and is therefore rejected by scientific religious studies. We are talking about "destructive cults" that are accused of extremism, and students are asked to make a table of "modern sects", which, according to the author, are characterized by totalitarianism and destructivity42.

The textbooks do not discuss the boundaries of the Orthodox world, which extends far beyond the borders of Russia. In other words, Orthodoxy is portrayed exclusively as the Russian religion, and it is with it that all the shrines of Russia are associated. In fact, like Borodina's textbooks, these textbooks have a missionary focus.

Introduction of religious culture courses and new textbooks

A new stage of writing textbooks came after 2009, when at the state level it was decided to introduce "Spiritual and moral Education" courses at the school. According to the decision of the Ministry of Education and Science, new textbooks on Muslim, Jewish and Buddhist cultures prepared for the Prosveshchenie publishing house were written, and on an urgent basis, jointly by representatives of the clergy and secular specialists. The exception was the textbook "Fundamentals of Orthodox Culture", written by deacon A. Kuraev alone. All textbooks were built according to a single scheme developed by religious figures together with educational figures. 43
Each textbook consisted of two parts for grades 4 and 5 and was designed for 30 lessons, but then it was decided to limit teaching to the 4th grade. The first part gave a general idea of this religion; it talked about the basics of faith and God, set out the sacred traditions (about Jesus Christ, the Prophet Muhammad-

42. Ibid., pp. 22, 24.

43. This article does not cover two more modules on world religious cultures and secular ethics. Textbooks on Buddhism are also not considered.

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de or the biblical history of the Jews); students were introduced to the holy books and writing, dogmas and commandments, ethical norms and rules of conduct, basic rites and major religious holidays, as well as ritual structures and objects of worship (the temple and icon in Orthodoxy, the Temple and Synagogue in Judaism; but in the textbook on Islam, this was replaced by a story on the pilgrimage to Mecca). The second part began with the history of this religion in Russia; then they discussed moral values, talked about the meaning of life, about Good and Evil, about the norms of behavior in everyday life, in particular, about the values of family harmony, about the attitude towards children and parents. At the choice of the textbook authors, this section could also cover holidays, the calendar, attitudes to nature and work. Each textbook began with a discussion of the relationship between religion and culture, and the authors were free to determine exactly how religion manifested itself in culture and what place should be given to cultural studies. It is noteworthy that only the defense industry course included a special lesson dedicated to"protecting the Fatherland".

Kuraev's textbook, like Borodina's, focused not on cultural studies, but on the basics of Orthodox teaching, rituals, prayers, temples, icons, and church organization. In fact, the textbook served as an introduction to the life of the Russian Orthodox Church and did not attempt to explain the role of Orthodox culture in society.44
Much attention was paid to ethical standards presented in an Orthodox way. It was about abstract morality, which was illustrated with Biblical parables. Not a word was said about how these moral norms fit in with modern life. Thus, students learned that "spirituality is higher than wealth," that the pursuit of wealth should not be the main goal of life, and that one should limit one's desires and needs.45 But it did not explain how this fits into the modern market economy. Instead, students were forced to adopt cultural and religious fundamentalism: they were convinced that" a person does not choose his own culture", but"is born in it, breathes it, and grows up in it". It was claimed that the origins of Russian culture were connected with the Orthodox religion; allegedly, it had no other origins.46 In other ways

44. Kuraev A.V. Fundamentals of Orthodox culture. 4th-5th grades: A textbook for general education institutions, Moscow: Prosveshchenie Publ., 2010.

45. Ibid., pp. 21, 64-67.

46. Ibid., pp. 6-7.

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in other words, contrary to the statement about "freedom of action", no freedom in the field of cultural choice was allowed; there was no question of cross-cultural interaction, mutual enrichment of cultures, or biculturalism, which completely contradicts scientific data on the cultural dynamics of the modern world.

The textbook avoided the question of the relationship between Christianity and Judaism. It was reported that the texts of the Old Testament were written by "prophets", but it was not mentioned that they were Jews. When describing the act of God's transmission of the commandments to Moses, no mention was made of Moses ' Jewish identity. The comments that the books of the Old Testament were written in Hebrew, that the term "Passover" has a Jewish etymology, and that Jesus preached in Judea were ignored. Meanwhile, ignoring the contribution of Judaism to the formation of early Christianity hinders a positive dialogue between Christians and Jews (Jews).

Orthodox fundamentalists were dissatisfied with this textbook. They were most outraged by the fact that Kuraev's co-author was methodologist A. Y. Danilyuk, known for his critical attitude to Orthodox education. The standard texts of this author, which made up the first and last lessons, were included by the editors in all six textbooks of the series. In his lessons, Danilyuk tried to convey to students the idea of multiculturalism of Russia, which is its wealth. It was about respect for each cultural tradition and the ability to live as a "friendly family of peoples"47. But in the proposal to introduce students to different religious traditions of Russia, fundamentalists saw a blasphemous imposition of a " worldview hodgepodge "that negates the"potential of teaching the culture of Orthodoxy." Danyliuk's attempt to give students an idea of the chronology of the appearance of religious teachings in Eastern Europe, where one of the earliest traditions was Judaism, adopted by the Khazarian authorities, was also negatively received. Such views were perceived by fundamentalists as" extremist "and" degrading " to the dignity of Orthodox citizens. The mere mention of Judaism made them furious.48
47. Ibid., p. 5.

48. Open appeal of the Public Committee for Human Rights No. 23 dated 12.02.2010 to Patriarch Kirill of Moscow and All Russia. [http://www.moral-law.ru/publ/otkrytoe_obrashhenie_obshhestvennogo_komiteta_po_pravam _cheloveka_ot_12022010_23_k_patriarkhu_moskovskomu_i_vseja_rusi_ kirillu/21 - 1-0 - 146, accessed from 20.11.2017].

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Textbooks on the basics of Islamic and Jewish cultures met cultural goals to a greater extent than Kuraev's textbook. The textbook "Fundamentals of Islamic Culture" explained the basics of teaching and described the life of Muhammad. It paid great attention to the Muslim calendar, the peculiarities of the Arabic script and the holy books, spoke about the requirements for the behavior of Muslims, described the holidays and explained their meaning, and discussed the moral values of Islam. In particular, they talked about how to ensure peace and quiet in the family. The textbook proved in every possible way that Islam is a religion of peace and friendship. In addition, the benefits of education were emphasized and respect for scientific knowledge was fostered. The textbook sought to avoid conservative attitudes and prepared students for life in a modern society.49
Similarly, the textbook on "Fundamentals of Jewish Culture", in addition to sacred history, gave an idea of Jewish identity and the features of Jewish social memory, described the holy books and explained the essence of numerous commandments aimed at good deeds. It described the history of the Jerusalem Temple and explained the purpose of the synagogue as a meeting house and the functions of the rabbi as the religious leader of the community. They talked about the observance of the Sabbath and the meaning of prayers. The essence of the struggle between Good and Evil as a property of the human soul was explained. The value of charity and charity was emphasized, and the peculiarities of Jewish behavior in the domestic sphere, including the requirements for appearance, were explained. They talked about the purpose of ritual objects in homes and the need to maintain peace in the family. The authors also focused on the features of the calendar, rituals of the life cycle, holidays 50.

At the same time, textbooks on religious cultures were published by the Drofa and Russkoe Slovo publishing houses, and textbooks on Orthodox culture were necessarily checked and sanctioned by church leaders. Some of these textbooks were based on the principles of the pre-revolutionary "Law of God" and their main content was reduced to izlo-

49. Latyshina D. I., Murtazin M. F. Osnovy islamskoy kul'tury [Fundamentals of Islamic culture]. Moscow: Prosveshchenie, 2010.

50. Members M. L., Mindrina G. L., Glotser A.V. Osnovy iudeyskoi kul'tury [Fundamentals of Jewish culture]. Moscow: Prosveshchenie, 2010.

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from the creation of the world to the life of Jesus. In addition, brief information was given about the emergence of Christianity in Russia, but the differences between Orthodoxy and Catholicism and Protestantism, as a rule, were not discussed. Some attention was paid to moral issues: they gave an idea of the Christian commandments, good and evil, ethical norms and decent behavior in the family and society. In particular, students were taught how to behave in church, how to celebrate the most important Orthodox holidays, and how to participate in the church's sacraments. In part, this was taught directly, and in part - on the example of famous holy ascetics and even on the example of the royal family.

Such textbooks included elements of cultural studies: they talked about Christian subjects in literature, painting and music, revealed the meaning of Christian symbols and explained the features of icon painting. The textbooks were provided with rich illustrative material and contained many spiritual verses.51 At the same time, cultural materials occupied a rather modest place in textbooks, and the bibliography attached to some textbooks almost did not include research on cultural studies. Although the first chapters of the textbooks talked about different peoples of Russia and different beliefs, the textbooks were aimed at Russian students. In some textbooks, the authors either emphasized the connection of "our ancestors" with the "Russian language", or called Orthodoxy" the basis of Russian culture", although they noted that in Russia, in addition to Russians, a number of other peoples are also Orthodox.

One of these textbooks was written by Borodina, and it still had a bright Russian-Centrist character. Only in this textbook were Russians called the "state-forming people", and although Russia was depicted as a federal multinational state, no other people were even mentioned by name. And Russian culture was identified exclusively with Orthodoxy. Another invariable feature of Borodina's approach was the statement about the universality of religion and the alleged complete absence of non-religious cultures in the world. Proving it-

51. Kostyukova T. A., Voskresenskiy O. V., Savchenko K. V., Shaposhnikova T. D. Osnovy pravoslavnoi kul'tury [Fundamentals of Orthodox culture]. Textbook for general education institutions. 4th grade (4th-5th grades). Moscow: Drofa Publ., 2012; Yanushkevichene O. L., Vasechko Yu. S., Archpriest Viktor Dorofeev, Yashina O. N. Osnovy pravoslavnoi kul'tury [Fundamentals of Orthodox culture]. Textbook for the 4th grade of general education organizations, Moscow: Russkoe slovo Publ., 2013.

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It is believed that religion at all times influenced culture, but had a "non-man-made character" and was given by "divine revelation" 52.

Unlike her earlier textbooks, Borodina kept New Testament history to a minimum, and the story of the crucifixion did not include either Jews or Romans. Instead, she raised the issue of the three branches of Christianity, emphasizing that only Orthodoxy remains faithful to the primordial tradition. 53 A large place in the textbook was occupied by a discussion of the rules of morality, and all of them were illustrated with examples from the Bible. The textbook contained the texts of basic Christian prayers that had to be memorized. Special attention was paid to patriotism and defense of the Fatherland, and with reference to the Christian teaching, students were required to sacrifice, although this teaching did not contain the idea of the Fatherland and it was about protecting the faith.

If the first half of the textbook gave general ideas about Christianity, the second half spoke about Orthodoxy in Russia - about its origin and the baptism of Russia, temples and shrines, church sacraments, miraculous icons, prayers, monks and monasteries, veneration of saints, the main Orthodox symbols, Christian art, singing and bell ringing, church holidays and Orthodox christianity. in the calendar. All this was presented from the point of view of the church; everyday features of Orthodoxy, including festive customs, were again not discussed. The textbook ended with a lesson on Orthodox family values, including church rituals (weddings, baptisms), and the story of Peter and Fevronia was cited as an example of a decent family life.

In other words, by including some cultural elements, the textbook as a whole retained its catechetical, rather than religious, character. In it, religion, and specifically Orthodox, looked like an eternal, enduring value. The relationship between religious tradition and modernity was not discussed, nor was the issue of relations with other peoples and cultures considered. Many of the arguments about morality were abstract in nature and were divorced from modern life. And the issue of tolerance was not raised at all. The textbook was intended exclusively for Russian children, artificially

52. Borodina A.V. Fundamentals of Orthodox culture. Textbook for the 4th grade of general education institutions, Moscow: Russkoe slovo, 2013, pp. 30-34.'

53. Ibid., pp. 25-29.

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torn from the real multicultural environment in which they live in the modern world.

Methodological manuals

All textbooks were published in the company of teaching aids that reveal the meaning and goals of the lessons in more detail. Therefore, they are also worth discussing. One of them was prepared by Borodina. Although in it she called the goal of the course the formation of a respectful attitude to the cultural and religious traditions of the peoples of Russia and defined the course as cultural studies, she herself could not fully fulfill these requirements. This, in particular, was reflected in its recommendations for conducting school lessons. So in the first lesson on Russia, she suggested discussing Russian culture and Russian nature, while the multiculturalism of Russia was discussed only in a brief reference 54. Regarding extracurricular activities, Borodina did not pay any attention to cross-cultural dialogue. In passing reference to Russia's multiethnic nature, she also referred to Russians as a "state-forming people". Giving an excursion into the history of Russia, she did not mention that a number of other peoples had their own statehood in the past. Instead, it emphasized the fundamental role of Orthodoxy in Russia and presented it as almost the only "correct religion".

Her recommendations were so disconnected from real life that even the lesson about the value of work was reduced to a discussion of the internal structure of an Orthodox church, coupled with a story about the creation of the world by God. Moreover, if other authors of textbooks, allowing familiarization trips to the temple, demanded to avoid participating in prayers or rituals, Borodina, on the contrary, advised schoolchildren to attend the sacraments.55 She also taught that miraculous icons allegedly saved the country from enemy invasions more than once. As for the section on family life, in addition to the story of Peter and Fevronia, teachers were encouraged to talk about the royal family, and with emphasis

54. Borodina A.V. Methodological guide to Borodina's textbook " Fundamentals of religious cultures and secular ethics. Fundamentals of Orthodox culture. 4th grade", Moscow: Russkoe slovo Publ., 2014, pp. 17-25.

55. Ibid., p. 168.

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on her tragic death and her canonization by the Church. And, of course, a large role was assigned to prayers, and the literature recommended to teachers, in addition to numerous publications by Borodina herself, included church publications, ignoring cultural works.

Methodological manuals for military-industrial complex textbooks published by other authors were devoid of some of these shortcomings. For example, the textbook published by Prosveshchenie recommended discussing the common and special aspects of different cultures, as well as encouraging intermodular connections and arousing students ' interest in other religions, their holidays and cultural features. The last five lessons were offered to be devoted to comparative religious studies on the example of four traditional religions in Russia. And when organizing temple tours, teachers should avoid participating in prayers and rituals, which emphasized the cultural, rather than catechetical, purpose of the course.56 However, this was contradicted by the requirement to inform students that much is given to them "from God" 57. The manual also showed a clear tendency to discuss the rules of morality based on examples from the Holy Scriptures or early medieval history. And family values were considered with an appeal to Domostroy. Nevertheless, it was combined with the discussion of folklore texts and fiction that brought us closer to the present. The list of recommended literature was based on Orthodox publications, although it included books on general religious studies and some cultural studies.

The methodological manual of the Russkoe Slovo publishing house also had similar features. It also noted the cultural orientation of the course, and "not teaching religion"58. Reference was made to freedom of conscience and the right of people to choose their faith or to renounce it altogether, and the value of religious tolerance was emphasized. But here, too, the students were taught that much is given to man by God, 59 and that the knowledge of God and the sacraments of the Church are connected.-

56. Obernikhina G. L. Fundamentals of religious cultures and secular ethics. Fundamentals of Orthodox culture. Methodical manual. 4 classes. Manual for teachers of general education organizations, Moscow: Prosveshchenie Publ., 2014, p. 27.

57. Ibid., p. 7.

58. Yanushkevichene O. L., Vasechko Yu. S., Archpriest Viktor Dorofeev, Bluegrass I. V. Methodological guide to the textbook "Fundamentals of Orthodox culture" for the 4th grade of general education organizations. Moscow: Russkoe slovo, 2014, p. 8.

59. Ibid., pp. 33-42.

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they were treated with irrationality 60. It was proved that many prominent scientists believed in God, and some attention was paid to the miracles that both Christ himself and his followers performed. A special place was given to the role of Tradition in Orthodoxy as a "living memory of the Church", which distinguishes it from other areas of Christianity.

Like Borodina's textbooks, this course was also distinguished by its Russo-centrism. Although one of the first lessons dealt with cultural diversity, it did not require a detailed discussion, and the mention that Orthodoxy exists not only among Russians, but also among a number of other peoples, remained without comment. There was no question of inter-module connections either.

However, the manual made an attempt to link the course to the present, and the discussion of moral norms included examples from the surrounding life. However, the list of recommended literature included mainly church publications, as well as a number of books on history, but there were almost no cultural works in it.

Drofa Publishing House textbooks on Islamic and Jewish cultures

In the case of non-Orthodox religions, textbooks were written without the obligatory participation of representatives of religious communities. The Drofa publishing house's textbook on Islamic culture was largely devoted to Islamic concepts of God, the creation of the world and the fall, the life of Muhammad and other prophets, the holy books of Islam and Muslim buildings, as well as holy cities. They talked about the mosque and its behavior, and the rules of prayer. Several lessons focused on the Islamic family, women's status, and parenting. They discussed the peculiarities of the Islamic calendar and Muslim holidays, taking into account ethnic characteristics. They gave an idea of rituals, prohibitions, and food customs. Much attention was paid to the spiritual values of Muslims, and they discussed how they are combined with life in the modern world. Only four lessons were devoted to the spread of Islam in the modern world and its history in Russia. They spoke about outstanding scientists and poets of the Middle Ages, as well as about the military exploits of Muslims in defending Russia from invaders.

60. Ibid., pp. 49, 62, 116, 192.

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In the appendix to the textbook, some food recipes were given, as well as teachings that reveal the meaning of moral norms. The recommended literature included mainly theological works 61. However, the textbook was more relevant to the problems of cultural studies than the textbook on the military-industrial complex. The presentation was conducted in simple accessible language.

The textbook of the Bustard publishing house on Jewish culture, prepared by the well-known journalist N. Propirny and two specialists in the field of education (k. Savchenko and T. Burmina). In terms of volume, it was twice as large as the textbook published by Prosveshchenie, but in terms of content it did not differ much from it. There, too, the main dogmas of Judaism were given, the content of the holy books was explained, the essence of monotheism and the relationship of Jews with God was revealed, the meaning of the commandments and the need to observe the norms of human relations were discussed, and ideas were given about the history of Jews both in general and, in particular, in Russia. In addition, they discussed the role of the synagogue and rabbis, Jewish customs, ritual objects, language, traditional clothing and food standards, features of the Jewish home, calendar and holidays. It was emphasized that Jews appeared in Eastern Europe at the beginning of the medieval era, and that, despite discrimination, they made a significant contribution to the development of the Russian economy and culture. The textbook paid special attention to the fact that" the chosen people " does not mean the desire to dominate the world, but rather a high responsibility for their actions.62 It was also noted that in Judaism there is a strict ban on the consumption of blood 63. All this was directed against the age-old anti-Semitic slander.

Finally, the need for interreligious dialogue and peaceful relations between different religions was discussed. The material was presented in clear, accessible language, often in the form of a conversation between children.-

61. Amirov R. B., Nasrtdinova Yu. L., Savchenko K. V., Shaposhnikova T. D. Fundamentals of Islamic culture. 4th grade (4th-5th grades): Textbook for general education institutions, Moscow: Drofa Publ., 2012.

62. Propirny N. G., Savchenko K. V., Burmina T. Y. Osnovy judeyskoi kul'tury [Fundamentals of Jewish culture]. Textbook for general education institutions. 4 class (4-5 classes). Moscow: Drofa Publ., 2012. p. 174; Savchenko K. V., Propirny N. G., Shaposhnikova T. D. Osnovy judeyskoi kul'tury [Fundamentals of Jewish culture]. Metodicheskoe posobie [Methodological guide], Moscow: Drofa Publ., 2013, p. 106.

63. Propirny P. G., Savchenko K. V., Burmina T. Y. Osnovy judeyskoi kul'tury [Fundamentals of Jewish culture]. Textbook for general education institutions. 4th grade (4th-5th grades). pp. 84-88; Savchenko K. V., Propirny P. G., Shaposhnikova T. D. Fundamentals of Jewish culture. Methodical manual, p. 173.

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the rules of behavior and instructions discussed prepared the child for an active and successful life in modern society. It is noteworthy that the literature recommended for teachers in this module mainly included works on pedagogy, history and culture.

Conclusions

Almost no one managed to fully maintain the cultural orientation of the course, and a number of experts emphasized, not without reason, that textbooks on certain "religious cultures" turned out to be not culturological, but "missionary", propagating religious faith, doctrine and rituals, and this was mostly true for textbooks of the military-industrial complex 64. For example, experts paid attention to the doctrinal nature of Kuraev's textbook 65. Western authors also found it to involve students in the Orthodox tradition, which creates a "risk of indoctrination" 66. Another reviewer found the same in a textbook on Islamic culture 67.

In particular, this was due to the fact that the concept of "religious culture" still remains undeveloped. Monoconfessional education also raised objections from a number of experts, who noted its inconsistency with the task of fostering tolerance. It was also pointed out that many textbooks were on-

64. For a general outline of the catechetical orientation of the new religious education in Russia, see: Shnirelman, V. A. "Russian Christ"; Shnirelman, V. A." Russian Orthodox Culture or Russian Orthodox Teaching?"; Ozhiganova, A. A. Religion in School: Indoctrination under the guise of Cultural Studies. 23.12.2014 [http:// zdravomyslie.info/cat/8-articles/323-religiya-v-shkole-indoktrinatsiya-pod-vidom-kulturologii , accessed 20.11.2017]; Ozhiganova A. A. Battle for the school. Modernizers and clerics // Inviolable reserve. 2016. N 2. pp. 92-105.

65. Ryzhakov M. V. et al. Review of the Russian Academy of Education on the manuscript of the textbook "Fundamentals of Orthodox Culture" by Andrey Kuraev. Portal-credo.ru. 8.12.20 09 [http://www.portal-credo.ru/site/?act=news&id=74810, accessed from 20.11.2017]; Sakharnykh D. M. Rec.: A.V. Kuraev. Fundamentals of Orthodox culture. grades 4-5. Textbook, Moscow: Prosveshchenie Publ., 2010 [http://www.portal-credo.ru/site/? act=tv_reviews&id=326, accessed 20.11.2017]; Fundamentals of Orthodox Culture: modern textbooks.

66. Willems, J. (2012) "Foundations of Orthodox Culture" in Russia: Confessional or nonconfessional religious education?", European Education 44(2): 38; Burgess, J.P. (2017) Holy Rus': The Rebirth of Orthodoxy in the New Russia, p. 76. New Haven: Yale Univ. Press.

67. Smirnov A.V. Textbook is needed, but it will have to be rewritten from scratch, 2010 [http://iph.ras.ru/s_o.htm, accessed from 20.11.2017].

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They were written in a complex language that was difficult for students of grades 4 - 5 to understand, and sometimes there were gross errors in them.

Textbook authors often failed to avoid contradictions. For example, one manual stated that it was necessary to "exclude" any other religion ... or the discussion of religious disputes " 68, and below disapproved of priests who worshipped idols 69. In addition, while verbally acknowledging the secular nature of the Russian Federation and freedom of conscience, as well as denying the purpose of "teaching religion" or engaging in religious practices, the authors of military-industrial complex textbooks and methodologists, first, insisted on the formation of Russian cultural and civil identity based on Christian values, and also linked the concept of Motherland with " traditional religion"and" our Orthodox culture", and secondly, they advised teachers to build lessons in such a way as to systematically prove the existence of God and the creation of the world and man by him. And one methodological guide, following Borodina, even recommended that teachers use data about the Shroud of Turin as authentic and confirmed by scientists, 70 although it is scientific research that raises doubts about its authenticity.

The best impression is made by the Drofa publishing house's methodological manuals 71. There, new courses were understood as "educational and ideological", not confessional, and the key word was "culture", not "religion" 72. These manuals included a standard introduction that emphasized the course's objectives, such as getting to know the world's cultural diversity and developing the multicultural competence needed to successfully live in a modern society, as well as setting up positive interactions with people from other cultures. When working with elementary school students, it was suggested to conduct a lesson in the form of a trip to a new world that was previously unknown to them.-

68. Yanushkevichene O. L., Vasechko Yu. S., Archpriest Viktor Dorofeev, Bluegrass I. V. Methodological guide to the textbook "Fundamentals of Orthodox culture" for the 4th grade of general education organizations. p. 9.

69. Ibid., pp. 68-69.

70. Ibid., pp. 183-184.

71. Ozhiganova A. A. Battle for the school. Modernizers and Clerics, p. 100.

72. Emelyanova T. V., Savchenko K. V., Shaposhnikova T. D. Fundamentals of Islamic culture. Metodicheskoe posobie k uchebniku Amirova R. B. et al. Moscow: Drofa Publ., 2013, p. 48; Savchenko K. V., Propirny N. G., Shaposhnikova T. D. Osnovy judeiskoi kul'tury [Fundamentals of Jewish culture]. Methodical manual, p. 48.

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known. Teachers were advised to focus on a religious studies comparative-historical approach, avoiding separation of students and encouraging an active exchange of information between classmates who chose different modules. Thus, even at first glance, the monoconfessional course was close to the course on the history of world religions. In addition, in order to create a positive identity and foster patriotism on the one hand, and to counteract xenophobia on the other, this course deliberately emphasized the peaceful nature of Islam, 73 and also avoided focusing on discrimination and persecution of Jews in history.74
Thus, the conducted research shows that contrary to the stated cultural goals, many textbooks have a doctrinal character. But at the same time, firstly, the textbooks of the Drofa publishing house are closer to cultural studies than the textbooks of the Prosveshchenie or Russkoe Slovo publishing houses, and secondly, the textbooks of the military-industrial complex are more missionary in nature than textbooks on other religious cultures. The latter is a consequence of the Russian Orthodox Church's strict control over military-industrial complex textbooks. After all, today the Russian Orthodox Church needs more believers than temples, whereas, for example, Muslims need mosques, not additional believers. In other words, it justifies the assumption of F. Walters about the movement of the Russian Orthodox Church along the fundamentalist path, focusing on the idea of "Fortress Russia" 75.

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73. Emelyanova T. V., Savchenko K. V., Shaposhnikova T. D. Fundamentals of Islamic culture. Methodological guide to the textbook Amirov R. B. et al. p. 52_53. However, for this one commentator reproached this textbook with "forced tolerance". See: Maltsev V. Islam from the side / / NG-religions. 5.09.2012. p. 7.

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