Archpriest Avvakum. Biography

Lesson design. The Bible, excerpts from “The Life of...”, a reproduction of V. I. Surikov’s painting “Boyaryna Morozova”.

Epigraph: Sorrower of the Russian land and collector of its single spirit(V. Rasputin).

Vocabulary work: national character, family life, fortitude, fanaticism, personality, innovation, core. (Words with interpretation are written on the board; students refer to them themselves as needed.)

Lesson progress

Students read the epigraph.

At the end of the lesson, we will have to answer the question: “Does this statement convey the essence and meaning of the personality of Archpriest Avvakum?”

Church schism as a historical phenomenon

(Student message)

With the beginning of the reign of Alexei Mikhailovich (immortal work)ov (from 1645), the era began government reforms. The legislative “Conciliar Code” was published (1649), which was the basic law of Russia until the 1830s, the main set of laws of the Russian state. In 1653, Patriarch Nikon enlisted the help of the tsar and boldly began the church and ritual reform (1653–1655).

Nikon ordered to replace the two-fingered sign of the cross with a three-fingered sign, to shorten prostrations when reading Ephraim the Syrian’s prayer of repentance, to “make” bows to the waist instead of kneeling, began to correct church books in accordance with contemporary Greek ones, and to change rituals according to the model of modern Greek ones. Nikon's reform aimed at unifying worship throughout the country, centralizing church administration, increasing taxes levied on the lower clergy, and strengthening the power of the patriarch. This met the objectives of state unity.

The orders introduced by Nikon gave rise to indignation among the people - from princes, boyars and clergy to ordinary people: people perceived this as the collapse of the Russian true “old faith”, as a new “heresy”. The replacement of the two-fingered sign with the three-fingered one caused especially furious rejection. Arose “ church schism" Supporters of the reform began to be called “Nikonians.” The Nikonians began to call opponents of the reforms “schismatics” (the schismatics themselves called themselves “faithful”, “old lovers”, “old believers”). Among the “old lovers”, ancient legends about the coming “end of the world” were revived. Tsar Alexei Mikhailovich and Nikon were perceived as the forerunners of the Antichrist, preparing the way for him.

Persecution fell upon the schismatics. For eight years (1668–1676) the tsarist troops besieged the Solovetsky Monastery, which rejected the reform. The troops moved to the North and Siberia, looking for the monasteries of the “Old Lovers”. In response, the “old lovers” resorted to mass self-immolation. Those close to the king who defended the “old faith” were also persecuted. Among them was Archpriest Avvakum.

Avvakum - “furious archpriest”: intransigence, conviction, reaching the point of fanaticism

(Student message)

Habakkuk was born in 1620 (according to other sources - in 1621) on Nizhny Novgorod land, in the village of Grigorovo, in the family of the village priest Peter. When the father died, the mother married her son to the blacksmith’s daughter, orphan Anastasia. Reading patristic literature, Avvakum acquired deep knowledge in this area. Then Avvakum felt the natural gift of a preacher in himself. At twenty-one, Avvakum was ordained deacon in the church of a neighboring village, two years later he became a priest there, from where, eight years later, he was appointed archpriest of the Ascension Church in Yuryevts-Povolsky (now the city of Yuryevtsev, Ivanovo region).

Protopop (archpriest) - senior priest.

At this time, at the royal palace, around the royal confessor, archpriest of the Kremlin Annunciation Cathedral Stefan Vonifatiev, a circle of zealots of piety was formed, which included the young king himself, as well as Ivan Neronov, Avvakum’s mentor. Avvakum becomes close to this circle, advocates for the revival of the active pastoral activity of the clergy, fights against common types of entertainment, seeing in them remnants of paganism, for which he is attacked by his parishioners: he denounces the local leaders, and is brutally beaten for this, then he disperses the buffoons with two large dancing bears.

In 1652, the parishioners rebelled against their shepherd, who was unyielding in piety. Avvakum left for Moscow and was introduced to the Tsar. The archpriest was given the right to serve in one of the chapels of the Kazan Cathedral. It was a great honor for the priest. Avvakum, together with members of the circle of God-lovers, writes a petition to the king about the future patriarch. The person for whom they worked was Avvakum’s fellow countryman, Metropolitan Nikon, who became patriarch in the same year 1652.

And during the Great Lent of 1653, Nikon undertook to implement the reform that led to the schism of the Russian Church. Among the people who protested against the reforms was Habakkuk.

In September 1653, they tried to “dispose” Avvakum, that is, to deprive him of his holy rank, but at the request of the tsar they abandoned this intention. Then he was imprisoned, and then, in 1654, exiled to Tobolsk with his entire family by order of Nikon and with the consent of the tsar. Here he lived for about two years, and then was included in the detachment of the Siberian explorer - voivode Afanasy Pashkov and was forced to go with him along the most difficult many-year journey from Yeniseisk to Nerchinsk across unconquered Siberia. The governor cruelly oppressed Avvakum and his family, who endured all the torments of wandering.

In the early sixties in Moscow, the power-hungry Nikon wanted to limit the power of the tsar and, as a result, he himself found himself in disgrace. The king tried to attract to himself those whom he had previously persecuted along with Nikon. Avvakum was summoned from Siberia to Moscow (1662), where he met with an affectionate reception. The court tried to win the favor of the archpriest. He was even offered the position of the royal confessor. But Avvakum saw that the tsar, having rejected Nikon, did not reject his reforms, and fearlessly came out in defense of the “old faith,” convincing the tsar to abandon innovations.

In 1664, the tsar again exiled Avvakum and his family, this time to the north, to the Pustozersky prison. However, Avvakum did not have time to be taken to his place of exile: he was summoned to Moscow to be tried by a church council.

The Church Council (1666–1667) was convened on the initiative of the tsar to condemn the Old Believers, resolve the case of the disgraced Nikon, and elect a new patriarch. Avvakum, along with other leaders of the schism, was cursed - anathematized - by the “sacred council”. But Habakkuk himself cursed this council in response - so great was his faith in the truth of his beliefs in the two-fingered sign.

Then Avvakum and his comrades - monk Epiphanius, priest Lazar and deacon Fyodor - were forever exiled to distant Pustozersk. All of them, except Habakkuk, had their tongues cut out and their fingers cut off so that they would not cross themselves with two fingers and write. Tsarina Maria Ilyinichna and the Tsar’s sister Irina Mikhailovna stood up for Avvakum.

In Pustozersk, each of the prisoners was given a separate “earth prison”, covered with a log house with one window, through which the prisoners took food and “firewood”. But the “prisoners” found a way to communicate: at night they climbed out of the dungeons through the window. All of them became writers, despite their mutilated hands. It was here, in the Pustozersk “earth prison”, deprived of the opportunity to preach true faith and arguing with his opponents, Avvakum wrote his “Life”. Like the messages to the flock, it is imbued with the pathos of defending the “old faith.” Avvakum called his like-minded people “faithful”, “darling unfortunates”, and was deeply worried about his spiritual children. In prison, not having any books at hand, he accurately quoted liturgical books, Church Fathers, and the lives of saints from memory.

The Streltsy, who guarded the schismatics, sympathized with them and secretly transported the writings of Avvakum and other elders to Moscow. The popularity of Avvakum, a martyr for the “old faith,” was growing among the Old Believers of Rus'. And in Good Friday In 1682, by decree of Tsar Fyodor Alekseevich, four prisoners of the Pustozersk prison were burned alive in a log house.

Teacher's word. Archpriest Avvakum, the leader of the schismatics, who defended his beliefs, will die for them at the stake. He owns several works: “Life...”, “Book of Conversations”, “Book of Interpretations...”, epistles and petitions. The life was written in 1672–1673 during his exile in Pustozersk and is the first in history ancient Russian literature a work built on the basis of one’s own biography.

What struck you about the title? Why was the Life written by Avvakum himself?

(Habakkuk writes “Life” at almost fifty years old. He has already experienced exile, torture, and the loss of loved ones. This means that this is a preaching of certain views, and from an artistic point of view, the destruction of the medieval canon of life.)

Reading excerpts from “The Life of...”.(Students prepared at home read.)

1. The beginning of Avvakum’s activity in the church field.

Before reading the passages, assignments are given.

main idea

Conversation

How do you see Archpriest Avvakum from the passages of “The Life of...”?

Avvakum is faithful to his convictions, fights for them, is strong in spirit, which allows him to endure physical and moral torment, bullying, torture, hunger, and imprisonment. One can note his philanthropy, broad kind soul(the story about the “little black hen”, the attitude towards Markovna, the children touch a nerve).

The hero is a gentle, kind man, he is deeply touched by everything he sees, he does not seem human at all unbending will, a fighter for faith, for truth.

Student message. A story based on the painting by V. I. Surikov “Boyaryna Morozova” (when preparing, it is useful to use the analysis of this painting contained in the article by L. Chernaya “The Face of Schism” - newspaper “History”, Publishing House “First of September”. 2004. No. 26).

Boyarina Morozova is the spiritual daughter of Avvakum. The strength of her protest and adherence to the “old” faith shocks the viewer.

Reading the message of Avvakum to the boyar Morozova.

What does it reveal to us in the personality of the archpriest?

Habakkuk feels like a shepherd, a mentor of “Christ’s flock.” This is his mission. The text is very emotional: from rude abuse to tender gratitude. Upholding the truth is the main thing for Avvakum.

Features of style and language (work in groups).

Questions for groups

1st group. Which episodes have a comic touch? Why does she appear in “Life”?

2nd group. What artistic techniques (tropes) does the author use?

3rd group. How does the hero's speech characterize him?

In “The Life...” a variety of vocabulary is skillfully used: it is both colloquial and everyday, and even colloquial swear words, and thanks to this, the hagiographic narrative turns into an excited story about a life lived with emotional attitude to friends and “tormentors”, to “the heretic Nikon and Tsar Alexei Mikhailovich.” In his letters to the king, Habakkuk appears as a tribune, as a philosopher who believes in the creativity of truth and the immortality of the righteous. Ingenuous in style, the writings of blessed Baikal, written in simple language, ends with the conclusion: Christ created all this for the sake of man. This statement becomes a turning point for a change in topic and style: the description turns into a passionate sermon, the author denounces a person who is unworthy of God's mercy. The dynamics of denunciation are emphasized by Old Slavonicisms; the author rises to the mention of the Day of Judgment, on which the essence of each person will become clear, and reads forgiveness: “... he sins above all people.” Avvakum showed an innovative attitude to the language of the work, boldly combining vernacular and Church Slavonic words and expressions.

Compiling a table

Avvakum acts as an innovator and destroys the medieval canon. Before us is the autobiography of the hero, in which everything is subordinated to the defense of the “old” faith as national uniform consciousness. Habakkuk saw the reform as an encroachment on national life, therefore, he lovingly depicts everyday details and speaks a rich, bright “mean” language. This text has journalistic pathos.

Report on the death of Archpriest Avvakum.(Reading an excerpt from D. L. Mordovtsev’s novel “The Great Schism” - read by the teacher.)

Dispute

Can Habakkuk be called a “fanatic of the faith”? How can one justify his fanaticism?

Avvakum’s personality revealed such traits as eternal truth-seeking and selfless devotion to faith. Habakkuk first opposed the cult of the royal personality, so his religious idea acquired social character. Avvakum's defense of faith and his moral convictions does not bring harm to people.

In “The Life of Avvakum...” the hero’s different moods are depicted. Every person has periods in life when they are overcome by sadness, sadness, irritation, and boredom.

How can you get out of this state? (Use examples from the life of Archpriest Avvakum, the Bible.)

Let's turn to the epigraph of the lesson. Does this statement by V. Rasputin convey the essence and significance of Avvakum’s personality?

Homework. Answer in writing the question: “Why was Habakkuk called “fierce,” “fighter and prophet”? What is your opinion about Habakkuk?

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Author information

Gorbunova Nina Ivanovna

Place of work, position:

Municipal educational institution "Gymnasium No. 56", teacher of Russian language and literature

Moscow region

Characteristics of the lesson (lesson)

Education level:

Basic general education

Target Audience:

Pupil (student)

Class(es):

Item(s):

Literature

Objective of the lesson:

Lesson type:

Lesson of studying and primary consolidation of new knowledge

Students in the class (auditorium):

Brief description:

Lesson Study

Teacher of Russian language and literature, Municipal Educational Institution “Gymnasium No. 56”, Moscow Region, Lyubertsy District, Kraskovo settlement

Gorbunova Nina Ivanovna

“Fortitude of conviction, greatness of spirit. The power and beauty of language."

Lesson on “The Life of Habakkuk, written by himself.”

(8th grade)

Knowledge in the lesson: basic autobiographical information about the author, canon of life

Vocabulary work: national character, family life, fortitude, fanaticism, personality, innovation.

Lesson progress:

I.Analysis of the title "Life..."

1. Who will we be talking about?

2. Individual message from the student - a story about historical events 17th century

3. What struck you about the title? Why was the life written by Habakkuk himself?

(Habakkuk writes his life at almost fifty years old. He has already experienced exile, torture, and the loss of loved ones. This means that this text is a preaching of certain views, and from an artistic point of view, the destruction of the medieval canon of life.)

II. Reading the text of “The Life of...”. The teacher's help is necessary here, since the language of the work is not entirely accessible to readers.

III. Group work: carry out observations on artistic features text, prepare material for discussion.

Each group chooses a specific aspect of text analysis. IN strong class The group can independently formulate questions to observe the text.

First group analyzes the composition and development of the plot:

1. What is unique about the composition of the text?

2. What is the basis of the plot?

3. In what order are the events depicted?

4. What is the form of the story?

5. Who main character? What can you say about the hero of the work?

The second group analyzes the features of the image of the hero, his character:

1. How are the author and the hero related in the text?

2. What is the duality of the hero's image?

3. What is feat of life Habakkuk? What is he for and against?

4. How is the character's character revealed?

5. What are the basic techniques for creating an image?

6. What is your opinion about the personality of Habakkuk?

The third group analyzes the features of the style and language of the work:

1. What is unique about the language of the work? What style of speech is vernacular?

2. How can one explain the emotionality of the presentation?

3. What is the imaginary addressee of Habakkuk's speech? Who is his appeal intended for?

4. Which episodes have a comic touch? Why does it appear in life?

5. Which artistic techniques(tropes) does the author use?

6. How does the hero's speech characterize him?

IV. Discussion of the results. Traditions and innovation in “The Life of Habakkuk...”

Canonical features of life	Artistic discoveries Habakkuk
1. Life is the biography of a saint.	1. Habakkuk is not canonized.
2. The life was compiled after the death of the saint.	2. Written during his lifetime.
3. The narration is told from a third person, characterized by leisurely presentation and calm intonation.	3. The Life resembles a confession; the first-person narration form gives the text emotionality and strength.
4. The composition of the life is based on strict scheme.	4. B general outline the composition is consistent, there is no usual ending.
5. The method of depicting the hero is idealization.	5. The hero is not an idealized person, he is a “holy sinner.”
6. Internal hero's world is not depicted in development, he is chosen from the moment of birth.	6. Vividly depicted inner world hero, this is served by internal monologues.
7. Space and time are depicted conventionally.	7. Specific and real
8. In the image of a saint, if possible, everything was eliminated personality traits nature, in particular, chance.	8. The hero is clearly individual, recognizable, his speech is original, emotional, before us is not an abstract ideal of a person, but an earthly sufferer, a rebel.
9. The tone of the story is solemn and serious.	9. Comical notes appear.
10. The language of life is bookish, with an abundance of Church Slavonicisms.	10. The language is lively, colloquial, the introduction of vernacular is the main stylistic example: the author does not seem to write, but speaks freely.
11. The text is designed for a literate, prepared person.
12. The plot of the life is spiritual feat saint	12. The plot depicts national life, customs, family life.

Conclusions: Avvakum acts as an innovator and destroys the medieval canon. Before him is the autobiography of a hero, in which everything is subordinated to the defense of the “old” faith as a national form of consciousness. Avvakum saw the reform as an encroachment on national life, so he lovingly depicts everyday details and speaks in a rich, bright “mean” language. This text has journalistic pathos.

V.Personality of Avvakum: assessments, opinions.

1. How do you see the hero at the end of the life, where he describes the chicken?

(Why in such a small episode The repetition sounds twice - “Did you give two eggs a day?

The hero is a gentle, kind man, he is deeply touched by what happened, he does not at all seem like an “iron”, unbending fighter for the faith. The intonation of this episode and repetitions resemble live, excited speech.)

2. Individual message from a student: a story based on the painting by V. Surikov “Boyaryna Morozova”.

Boyarina Morozova is the spiritual daughter of Avvakum. The strength of her protest and adherence to the “old” faith shocks the viewer.

3. Reading Avvakum’s message to the boyar Morozova: what does it reveal to us in the personality of the archpriest?

4. How is Habakkuk's character revealed in other epistles? What is your opinion about his personality? Can we call him a “fanatic of faith”? How do you feel about fanaticism?

Fearlessness, dedication, and perseverance are amazing. His personality reflects some features of the Russian national character: eternal truth-seeking and selfless devotion to faith. Avvakum first spoke out against the cult of the royal personality, so his religious idea acquired a national character. The idea of freedom of conscience is modern and relevant.

VI.Homework: complete tasks No. 1, 2 after the article “Russian writers about the composition of Archpriest Avvakum.”

LESSON DISCUSSION
Topic: “The Life of Habakkuk, written by himself”
The personality of Archpriest Avvakum, tenacity of convictions, greatness of spirit.

The power and beauty of the language of the works of Archpriest Avvakum.

Target:

To introduce students to the world written culture of Ancient Rus'

Prepare the perception of all subsequent literature;

Introduce the moral and didactic works of ancient Russian scribes

Develop the ability to analyze historical and literary “hagiographic” descriptions

Cultivate fearlessness, dedication, and perseverance.

Knowledge in the lesson:
Vocabulary work:

National character, family life, fortitude, fanaticism, personality, innovation.

(The class must first be divided into three creative groups: literary scholars, historians, textual critics, and give them the task of studying the historical situation of the times of Archpriest Avvakum, the memories of his contemporaries, the text of the “Life” and prepare materials for discussion.)
Equipment:

There is God, there is peace, they live forever,

But people's lives are momentary and miserable.

But a person contains everything within himself,

Who loves life and believes in God. (N. Gumilyov)

LESSON PROGRESS:
1. Opening remarks teachers:

Communicating the goals and objectives of the lesson, reading the epigraph

The Russian Church sought legal and ideological autonomy from the Byzantine Church, so it was extremely important to achieve the canonization of its own, Russian saints, an indispensable condition for which was the presence of a life. Write the definition in your notebooks.

A life is a story about the life, suffering or pious deeds of people canonized by the church, that is, recognized as saints and officially honored. Hagiographic literature called hagiography (FROM GREEK AGIOS-HOLY, GRAPH-WRITE)

Literary and aesthetic reasons also played a significant role: acquaintance with translated Byzantine Lives could also awaken among Russian scribes a desire to try their hand at this genre. Hagiographers, as a rule, also spoke about the miracles performed by saints, describing them in vivid detail.

Already in Kievan Rus Many Byzantine hagiographies were translated. The oldest Russian life was, apparently, the “Life of Anthony of Pechersk” - a monk who was the first to settle in a cave and with his act set an example for the founding of the monastery, which later turned into the famous Kiev-monastery.

Pechersky Monastery.

In the second half of the 11th century, the “Life of Theodosius of Pechersk” and two versions of the lives of Boris and Gleb were created.

Avvakum's life story is tragic. In spirit and temperament he was a fighter, polemicist, and denouncer. Speaking against the reforms of Patriarch Nikon, he suffered a lot for his faith. At the end of his difficult life in Pustozersk, a small town at the mouth of the Pechora, he wrote his “Life”

To whom did Habakkuk address his writing? How did he imagine his reader? How can we explain the deep emotionality of his narrative?

How does the Life of Avvakum differ from traditional works of this genre? In what ways is it close to hagiographic canons?

How did Russian writers evaluate the personality of Archpriest Avvakum? Literary scholars, historians, and textual critics will help us understand this.

Student performance:

LITERARY SCHOLARISTS: Avvakum (archpriest) is a champion of the old faith, leader of the Old Believers, author of a famous life and a number of other works. Born on Nizhny Novgorod land, in the village of Grigoriev, in the family of the village priest Peter, at the age of 21 he was made a deacon of the village church. Lopatitsy, 2 years later he was ordained a priest, and 8 years later he was appointed archpriest of the Ascension Church in the city of Yuryevets Povolsky.

HISTORIANS: Avvakum’s elevation to archpriest took place in 1652, on the eve of Nikon’s church reform. At this time, Avvakum was closely associated with the circle of zealots of piety, which was headed by the archpriest of the Kremlin Annunciation Cathedral, Stefan Bonifatiev, with the archpriest of the Moscow Kazan Cathedral, Ivan Neronov. The members of the circle included the young Tsar Alexei Mikhailovich. They sought to elevate the spirit of church life Russian state, advocated for the revival of the active pastoral activity of the clergy, fought against common types of entertainment, seeing in it remnants of paganism.
TEXTOLOGISTS: From archival documents it is known that Avvakum moved to Moscow from Yuryevets in 1652 to his spiritual father Ivan Neronov (in Yuryevets he had a conflict with the parishioners who rebelled against the shepherd, who was unyielding in his piety). In Moscow, Avvakum was introduced to the Tsar by Stefan Vanifatiev himself. He served in one of the aisles of the Kazan Cathedral and became a permanent member of the circle of lovers of God, which included the tsar’s favorite, Metropolitan Nikon of Novgorod, the future patriarch.
LITERARY SCHOLARISTS: Avvakum was already so influential among the members of the circle close to the tsar that, together with other participants, he signed a petition to the tsar about the future patriarch; the person they were fighting for was Nikon.
HISTORIANS: Tsar Alexei Mikhailovich also wanted to see Nikon as a patriarch; in 1652 Nikon became patriarch, and from Lent 1653 he began to implement this church reform, which led to a schism in the church that has not been overcome to this day.
TEXTOLOGISTS: The Patriarch sent a “memory” (order) to the Kazan Cathedral to replace the two-finger sign of the cross on three-fingered and on the reduction of prostrations when reading the prayer of repentance. At the printing house, by order of the patriarch, the texts of liturgical books began to be edited, bringing them into line with modern Greek ones. All this caused active rejection on the part of a huge part of the people and the clergy.
HISTORIANS: Among the people who protested was Habakkuk. The authorities responded to the rejection of Nikon's reforms with repression. Avvakum was arrested in 1653, and in September, by order of Nikon and the Tsar, he was exiled to Siberia, where he participated in the expedition of the governor Afanasy Pashkov, who made a multi-year journey from Yeniseisk to Nerchinsk, through unconquered Siberia, experiencing cruel oppression by the governor; His family wandered with him.
LITERARY SCIENTISTS "In the early 60s, the king called Avvakum from Siberia. Avvakum again began to fearlessly convince the tsar to abandon innovations and speak out in defense of the old faith, for which he was again exiled by order of the tsar to Pustozersky Ostrog, near Pechora.

HISTORIANS: In February 1666, Avvakum was brought to Moscow for the trial of a church council, convened on the initiative of the tsar to condemn the Old Believers, resolve the case of the disgraced Nikon and elect a new patriarch in his place. Nikon was condemned and exiled, the new Patriarch Joseph 2 was cut off (those who belonged to the clergy) and, having subjected many, as heretics, to curtailment of their language, they were sent to prison. At the end of 1667, Avvakum, together with four of his allies, the Siberian priest Nikifor, St. Lazarus, Deacon Fyodor, and monk Epiphanius, was exiled to Pustozersk, put in an earthen pit and languished in it until 1682. Avvakum, along with three allies, was executed on April 14, 1682 by burning in a log house.

TEACHER: I think, plunging into historical era 17th century, you can imagine the autobiography of a hero in which everything is subordinated to the defense of the old faith as a national form of consciousness. Avvakum saw the reform as an encroachment on national life, so he lovingly depicts everyday details and speaks in a rich, bright “mean” language. This text has journalistic pathos.

Now let’s work with the text of the “Life”, on the tables there are cards with tasks and questions for analysis.

II. GROUP WORK

The first group analyzes the composition and plot:

1.What is unique about the composition of the text?

2.What is the basis of the plot?

3. In what sequence are the events depicted?

4.Who is the main character? What can you say about the other heroes of the work?

The second group analyzes the features of the image of the hero, his character:

2.What is Habakkuk’s life feat? What is he for and against?

3.What are the techniques for depicting and creating an image?

4.What is your opinion about the personality of Habakkuk?

The third group analyzes the features of the style and language of the work:

1.What is unique about the language of the work? What style of speech is typical for vernacular?

2. How can you explain the emotionality of the presentation?

3.What is the imaginary addressee of Habakkuk’s speech? Who is his appeal intended for?

4. What artistic paths does the author use? How does the hero's speech characterize him?

Individual task:

Reading Avvakum's message to the boyar Morozova: what does it reveal to us in the personality of the archpriest? (Use V. Surikov’s painting “Boyaryna Morozova.”)

III. Discussion of the results of work on the cards

(work with notebooks)

Canonical features of life	Artistic features lives
1. Life is the biography of a saint	1. Habakkuk is not canonized.
2. The Life was compiled after the death of the saint.	2.Written during his lifetime.
3.The narration is from a third person.	3. The Life resembles a confession-sermon; the form of narration in the first person gives the text emotionality and strength.
4. The composition of the life is built according to a strict scheme.	4. In general terms, the composition is consistent, there is no usual ending.
5.The method of depicting the hero is idealization.	5. The hero is not ideal personality, he is a “holy sinner.”
6. The hero’s inner world is not depicted in development; he is a chosen one from the moment of birth.	6. The hero’s inner world is clearly depicted, this is served by an internal monologue.
7.Passion and time are depicted conventionally.	7.Specific and real.
8. In the depiction of the saint, whenever possible, all individual character traits, in particular, accidents, were eliminated.	8. The hero is clearly individual, recognizable, his speech is original, emotional, before us is not an abstract ideal of a person, but an earthly sufferer, a rebel.
9. The tone of the story is solemn and serious.	9.Comic notes appear.
10. The language of life is bookish, with an abundance of Old Church Slavonicisms and church words.	10. The language is lively, colloquial, the introduction of vernaculars is the main stylistic device; It’s as if the author doesn’t write, but speaks freely.
11.The text is designed for a literate, prepared person.	11. The author addresses the reader from the people - peasants, city dwellers, for whom it is not easy to understand Church Slavonic speech.
12. The plot of the life is the spiritual covenant and feat of the saint.	12. The plot depicts national life, customs, family life.

TEACHER: Left side The table is filled in advance on the board, and its right side is filled in as a result of the students’ answers; these are the results of your work on the cards. Now let’s listen to the student’s message based on V. Surikov’s painting “Boyaryna Morozova”.

DISCIPLE: Boyarina Morozova is the spiritual daughter of Avvakum. The strength of her protest and commitment shocks the viewer. In the painting, Surikov preserved the features of Russian life of the 16th and 17th centuries: ancient customs, clothes. The stern face of the noblewoman seems to be illuminated by fire. V.I. Surikov joked, saying: “If I wrote hell, then I myself would sit in the fire and force people to pose in the fire.” The story of the noblewoman and her captives Evdokia Ursova and Maria Danilova, “faithful little unfortunates” as Avvakum called them, is so plausibly conveyed.

Reads out an excerpt from Avvakum’s message to boyar Morozova...

From this passage we understand that Habakkuk feels like a shepherd, a mentor of “Christ’s flock.” This is his mission. The text is very emotional: from abusive language to tender gratitude. Upholding the truth is the main thing for Avvakum.

TEACHER: Now, guys, we have come to the point where we need to draw conclusions about writing activity and the innovation of Archpriest Avvakum.

CONCLUSIONS:

LITERATORS: Writing is inseparable from his preaching activities; everything that Avvakum wrote, from the “Life” to the message to the flock, is imbued with the pathos of defending the old faith.

HISTORIANS: In the history of Russian literature, “Life” occupies a special place. Being a traditionalist in the field of church life, Avvakum acted as an innovator as a writer.
TEXTOLOGISTS: The style and poetics of his “Life” stand out sharply against the background of the style and literary principles, which had dominated literature until then. Innovation was embodied in a pronounced orientation towards vernacular language; he emphasizes that he writes like a simpleton consciously (I love my Russian natural language, I am not in the habit of coloring my speech with philosophical verses)
LITERATORS: An even greater innovation was that he decided to create his own life and created a brilliant work of the autobiographical genre.
HISTORIANS: These features: individuality of form and content literary work. It is not without reason that outstanding writers highly valued his writings, from Dostoevsky and Leskov to Mamin, Sibiryak and Gorky.
TEXTOLOGISTS: In addition to his life, Avvakum is the author of the “Book of Conversations” and the “Book of Interpretations”, several petitions to the Tsar, letters and messages to the family of the noblewoman Morozova.
Lesson Summary: So, we end the lesson with the fact that what is striking about Habakkuk is his fearlessness, selflessness, fanaticism of faith, and perseverance. His personality reflects some features of the Russian national character: eternal truth-seeking and selfless devotion to faith. Avvakum first spoke out against the cult of the royal personality, so his religious idea acquired a social character. The idea of freedom is modern and relevant.
Evaluating student answers and commenting on them.
HOME TASK: 1-2 questions after the article “Russian writers about Archpriest Avvakum.” Anyone interested in the fate of the righteous man in the 20th century, I recommend reading A. Solzhenitsyn’s story “ Matrenin Dvor»

LESSON DISCUSSION

Topic: “The Life of Habakkuk, written by himself”

The personality of Archpriest Avvakum, tenacity of convictions, greatness of spirit.

The power and beauty of the language of the works of Archpriest Avvakum.

Target:

To introduce students to the world written culture of Ancient Rus'

Prepare the perception of all subsequent literature;

Introduce the moral and didactic works of ancient Russian scribes

Develop the ability to analyze historical and literary “hagiographic” descriptions

Cultivate fearlessness, dedication, and perseverance.

Knowledge in the lesson:

Vocabulary work:

National character, family life, fortitude, fanaticism, personality, innovation.

(Preliminarily, the class must be divided into three creative groups: literary critics, historians, textual critics, and given the task of studying the historical situation of the times of Archpriest Avvakum, the memories of his contemporaries, the text of the “Life” and prepare materials for discussion.)

There is God, there is peace, they live forever,

But people's lives are momentary and miserable.

But a person contains everything within himself,

Who loves life and believes in God. (N. Gumilyov)

LESSON PROGRESS:

1. Teacher's introduction:

Communicating the goals and objectives of the lesson, reading the epigraph

A life is a story about the life, suffering or pious deeds of people canonized by the church, that is, recognized as saints and officially honored. Hagiographic literature is called hagiography (FROM GREEK AGIOS-HOLY, GRAPHOS-WRITE)

Already in Kievan Rus many Byzantine lives were translated. The oldest Russian life was, apparently, the “Life of Anthony of Pechersk” - a monk who was the first to settle in a cave and with his act set an example for the founding of the monastery, which later turned into the famous Kiev-monastery.

Pechersky Monastery.

In the second half of the 11th century, the “Life of Theodosius of Pechersk” and two versions of the lives of Boris and Gleb were created.

To whom did Habakkuk address his writing? How did he imagine his reader? How can we explain the deep emotionality of his narrative?

How does the Life of Avvakum differ from traditional works of this genre? In what ways is it close to the hagiographic canons?

How did Russian writers evaluate the personality of Archpriest Avvakum? Literary scholars, historians, and textual critics will help us understand this.

Student performance:

LITERATURE SCHOLARISTS: Avvakum (archpriest) is a champion of the old faith, leader of the Old Believers, author of a famous life and a number of other works. Born on Nizhny Novgorod land, in the village of Grigoriev, in the family of the village priest Peter, at the age of 21 he was made a deacon of the village church. Lopatitsy, after 2 years he was ordained a priest, and after 8 years he was appointed archpriest of the Ascension Church in the city of Yuryevets Povolsky.

TEXTOLOGISTS: From archival documents it is known that Avvakum moved to Moscow from Yuryevets in 1652 to his spiritual father Ivan Neronov (in Yuryevets he had a conflict with the parishioners who rebelled against the shepherd, who was unyielding in his piety). In Moscow, Avvakum was introduced to the Tsar by Stefan Vanifatiev himself. He served in one of the aisles of the Kazan Cathedral and became a permanent member of the circle of lovers of God, which included the tsar’s favorite, Metropolitan Nikon of Novgorod, the future patriarch.

LITERARY SCHOLARISTS: Avvakum was already so influential among the members of the circle close to the tsar that, together with other participants, he signed a petition to the tsar about the future patriarch; the person they were fighting for was Nikon.

HISTORIANS: Tsar Alexei Mikhailovich also wanted to see Nikon as a patriarch; in 1652 Nikon became patriarch, and from Lent in 1653 he began to implement the church reform that led to a schism in the church that has not been overcome to this day.

TEXTOLOGISTS: The Patriarch sent a “memory” (order) to the Kazan Cathedral to replace the two-fingered sign of the cross with a three-fingered one and to reduce prostrations when reading the prayer of repentance. At the printing house, by order of the patriarch, the texts of liturgical books began to be edited, bringing them into line with modern Greek ones. All this caused active rejection on the part of a huge part of the people and the clergy.

HISTORIANS: Among the people who protested was Habakkuk. The authorities responded to the rejection of Nikon's reforms with repression. Avvakum was arrested in 1653, and in September, by order of Nikon and the Tsar, he was exiled to Siberia, where he participated in the expedition of the governor Afanasy Pashkov, who made a multi-year journey from Yeniseisk to Nerchinsk, through unconquered Siberia, experiencing cruel oppression by the governor; His family wandered with him.

LITERARY SCIENTISTS "In the early 60s, the king called Avvakum from Siberia. Avvakum again began to fearlessly convince the tsar to abandon innovations and speak out in defense of the old faith, for which he was again exiled by order of the tsar to Pustozersky Ostrog, near Pechora.

HISTORIANS: In February 1666, Avvakum was brought to Moscow for the trial of a church council, convened on the initiative of the tsar to condemn the Old Believers, resolve the case of the disgraced Nikon and elect a new patriarch in his place. Nikon was condemned and exiled, the new Patriarch Joseph 2 was cut off (those who belonged to the clergy) and, having subjected many, as heretics, to cutting of their tongues, they were sent to prison. At the end of 1667, Avvakum, together with four of his allies, the Siberian priest Nikifor, St. Lazarus, Deacon Fyodor, and monk Epiphanius, was exiled to Pustozersk, put in an earthen pit and languished in it until 1682. Avvakum, along with three allies, was executed on April 14, 1682 by burning in a log house.

TEACHER: I think, plunging into the historical era of the 17th century, you will be able to imagine the autobiography of the hero, in which everything is subordinated to the defense of the old faith as a national form of consciousness. Avvakum saw the reform as an encroachment on national life, so he lovingly depicts everyday details and speaks in a rich, bright “mean” language. This text has journalistic pathos.

Now let’s work with the text of the “Life”, on the tables there are cards with tasks and questions for analysis.

II. GROUP WORK

The first group analyzes the composition and plot:

1.What is unique about the composition of the text?

2.What is the basis of the plot?

3. In what sequence are the events depicted?

4.Who is the main character? What can you say about the other heroes of the work?

The second group analyzes the features of the image of the hero, his character:

2.What is Habakkuk’s life feat? What is he for and against?

3.What are the techniques for depicting and creating an image?

4.What is your opinion about the personality of Habakkuk?

The third group analyzes the features of the style and language of the work:

1.What is unique about the language of the work? What style of speech is typical for vernacular?

2. How can you explain the emotionality of the presentation?

3.What is the imaginary addressee of Habakkuk’s speech? Who is his appeal intended for?

4. What artistic tropes does the author use? How does the hero's speech characterize him?

Individual task:

Reading Avvakum's message to the boyar Morozova: what does it reveal to us in the personality of the archpriest? (Use V. Surikov’s painting “Boyaryna Morozova.”)

III.Discussion of the results of work using cards

(work with notebooks)

Canonical features of life	Artistic features of life
1. Life is the biography of a saint	1. Habakkuk is not canonized.
2. The Life was compiled after the death of the saint.	2.Written during his lifetime.
3.The narration is from a third person.	3. The Life resembles a confession-sermon; the form of narration in the first person gives the text emotionality and strength.
4. The composition of the life is built according to a strict scheme.	4. In general terms, the composition is consistent, there is no usual ending.
5.The method of depicting the hero is idealization.	5. The hero is not an ideal person, he is a “holy sinner.”
6. The hero’s inner world is not depicted in development; he is a chosen one from the moment of birth.	6. The hero’s inner world is clearly depicted, this is served by an internal monologue.
7. Passion and time are depicted conventionally.	7.Specific and real.
8. In the depiction of the saint, whenever possible, all individual character traits, in particular, accidents, were eliminated.	8. The hero is clearly individual, recognizable, his speech is original, emotional, before us is not an abstract ideal of a person, but an earthly sufferer, a rebel.
9. The tone of the story is solemn and serious.	9.Comic notes appear.
10. The language of life is bookish, with an abundance of Old Church Slavonicisms and church words.	10. The language is lively, colloquial, the introduction of vernaculars is the main stylistic device; It’s as if the author doesn’t write, but speaks freely.
11.The text is designed for a literate, prepared person.
12. The plot of the life is the spiritual covenant and feat of the saint.	12. The plot depicts national life, customs, family life.

TEACHER: The left side of the table is filled in advance on the board, and the right side is filled in as a result of the students' answers, these are the results of your work on the cards. Now let’s listen to the student’s message based on V. Surikov’s painting “Boyaryna Morozova”.

DISCIPLE: Boyarina Morozova is the spiritual daughter of Avvakum. The strength of her protest and commitment shocks the viewer. In the picture, Surikov preserved the features of Russian life of the 16th and 17th centuries: ancient customs, clothing. The stern face of the noblewoman seems to be illuminated by fire. V.I. Surikov joked, saying: “If I wrote hell, then I myself would sit in the fire and force people to pose in the fire.” The story of the noblewoman and her captives Evdokia Ursova and Maria Danilova, “faithful little unfortunates” as Avvakum called them, is so plausibly conveyed.

Reads out an excerpt from Avvakum’s message to boyar Morozova...

TEACHER: Now, guys, we have come to the point where we need to draw conclusions about the writing activity and innovation of Archpriest Avvakum.

LITERATORS: Writing is inseparable from his preaching activities; everything that Avvakum wrote, from the “Life” to the message to the flock, is imbued with the pathos of defending the old faith.

HISTORIANS: In the history of Russian literature, “Life” occupies a special place. Being a traditionalist in the field of church life, Avvakum acted as an innovator as a writer.

TEXTOLOGISTS: The style and poetics of his “Life” stand out sharply against the background of the style and literary principles that had previously dominated literature. Innovation was embodied in a pronounced orientation towards vernacular language; he emphasizes that he writes like a simpleton consciously (I love my Russian natural language, I am not in the habit of coloring my speech with philosophical verses)

LITERATORS: An even greater innovation was that he decided to create his own life and created a brilliant work of the autobiographical genre.

HISTORIANS: These features: the individuality of the form and content of a literary work. It is not without reason that outstanding writers highly valued his writings, from Dostoevsky and Leskov to Mamin, Sibiryak and Gorky.

TEXTOLOGISTS: In addition to his life, Avvakum is the author of the “Book of Conversations” and the “Book of Interpretations”, several petitions to the Tsar, letters and messages to the family of the noblewoman Morozova.

Lesson Summary: So, we end the lesson with the fact that what is striking about Habakkuk is his fearlessness, selflessness, fanaticism of faith, and perseverance. His personality reflects some features of the Russian national character: eternal truth-seeking and selfless devotion to faith. Avvakum first spoke out against the cult of the royal personality, so his religious idea acquired a social character. The idea of freedom is modern and relevant.

Evaluating student answers and commenting on them.

HOME TASK: 1-2 questions after the article “Russian writers about Archpriest Avvakum.” Anyone interested in the fate of the righteous man in the 20th century, I recommend reading A. Solzhenitsyn’s story “Matrenin’s Dvor”

Part 1
LESSON DISCUSSION
Topic: “The Life of Habakkuk, written by himself”
The personality of Archpriest Avvakum, tenacity of convictions, greatness of spirit.

The power and beauty of the language of the works of Archpriest Avvakum.

Target:

To introduce students to the world written culture of Ancient Rus'

Prepare the perception of all subsequent literature;

Introduce the moral and didactic works of ancient Russian scribes

Develop the ability to analyze historical and literary “hagiographic” descriptions

Cultivate fearlessness, dedication, and perseverance.

Knowledge in the lesson:
Vocabulary work:

National character, family life, fortitude, fanaticism, personality, innovation.

There is God, there is peace, they live forever,

But people's lives are momentary and miserable.

But a person contains everything within himself,

Who loves life and believes in God. (N. Gumilyov)

LESSON PROGRESS:
1. Teacher's introduction:

Communicating the goals and objectives of the lesson, reading the epigraph

Pechersky Monastery.

In the second half of the 11th century, the “Life of Theodosius of Pechersk” and two versions of the lives of Boris and Gleb were created.

To whom did Habakkuk address his writing? How did he imagine his reader? How can we explain the deep emotionality of his narrative?

How does the Life of Avvakum differ from traditional works of this genre? In what ways is it close to hagiographic canons?

How did Russian writers evaluate the personality of Archpriest Avvakum? Literary scholars, historians, and textual critics will help us understand this.

Student performance:

HISTORIANS: Avvakum’s elevation to archpriest took place in 1652, on the eve of Nikon’s church reform. At this time, Avvakum was closely associated with the circle of zealots of piety, which was headed by the archpriest of the Kremlin Annunciation Cathedral, Stefan Bonifatiev, with the archpriest of the Moscow Kazan Cathedral, Ivan Neronov. The members of the circle included the young Tsar Alexei Mikhailovich. They sought to elevate the spirit of church life in the Russian state, advocated for the revival of the active pastoral activity of the clergy, and fought against common forms of entertainment, seeing in it remnants of paganism.
TEXTOLOGISTS: From archival documents it is known that Avvakum moved to Moscow from Yuryevets in 1652 to his spiritual father Ivan Neronov (in Yuryevets he had a conflict with the parishioners who rebelled against the shepherd, who was unyielding in his piety). In Moscow, Avvakum was introduced to the Tsar by Stefan Vanifatiev himself. He served in one of the aisles of the Kazan Cathedral and became a permanent member of the circle of lovers of God, which included the tsar’s favorite, Metropolitan Nikon of Novgorod, the future patriarch.
LITERARY SCHOLARISTS: Avvakum was already so influential among the members of the circle close to the tsar that, together with other participants, he signed a petition to the tsar about the future patriarch; the person they were fighting for was Nikon.
HISTORIANS: Tsar Alexei Mikhailovich also wanted to see Nikon as a patriarch; in 1652 Nikon became patriarch, and from Lent in 1653 he began to implement the church reform that led to a schism in the church that has not been overcome to this day.
TEXTOLOGISTS: The Patriarch sent a “memory” (order) to the Kazan Cathedral to replace the two-fingered sign of the cross with a three-fingered one and to reduce prostrations when reading the prayer of repentance. At the printing house, by order of the patriarch, the texts of liturgical books began to be edited, bringing them into line with modern Greek ones. All this caused active rejection on the part of a huge part of the people and the clergy.
HISTORIANS: Among the people who protested was Habakkuk. The authorities responded to the rejection of Nikon's reforms with repression. Avvakum was arrested in 1653, and in September, by order of Nikon and the Tsar, he was exiled to Siberia, where he participated in the expedition of the governor Afanasy Pashkov, who made a multi-year journey from Yeniseisk to Nerchinsk, through unconquered Siberia, experiencing cruel oppression by the governor; His family wandered with him.
LITERARY SCIENTISTS "In the early 60s, the king called Avvakum from Siberia. Avvakum again began to fearlessly convince the tsar to abandon innovations and speak out in defense of the old faith, for which he was again exiled by order of the tsar to Pustozersky Ostrog, near Pechora.

Now let’s work with the text of the “Life”, on the tables there are cards with tasks and questions for analysis.

II. GROUP WORK

The first group analyzes the composition and plot:

1.What is unique about the composition of the text?

2.What is the basis of the plot?

3. In what sequence are the events depicted?

4.Who is the main character? What can you say about the other heroes of the work?

The second group analyzes the features of the image of the hero, his character:

2.What is Habakkuk’s life feat? What is he for and against?

3.What are the techniques for depicting and creating an image?

4.What is your opinion about the personality of Habakkuk?

The third group analyzes the features of the style and language of the work:

1.What is unique about the language of the work? What style of speech is typical for vernacular?

2. How can you explain the emotionality of the presentation?

3.What is the imaginary addressee of Habakkuk’s speech? Who is his appeal intended for?

4. What artistic paths does the author use? How does the hero's speech characterize him?

Individual task:

Reading Avvakum's message to the boyar Morozova: what does it reveal to us in the personality of the archpriest? (Use V. Surikov’s painting “Boyaryna Morozova.”)

III. Discussion of the results of work on the cards

(work with notebooks)

Canonical features of life	Artistic features of life
1. Life is the biography of a saint	1. Habakkuk is not canonized.
2. The Life was compiled after the death of the saint.	2.Written during his lifetime.
3.The narration is from a third person.	3. The Life resembles a confession-sermon; the form of narration in the first person gives the text emotionality and strength.
4. The composition of the life is built according to a strict scheme.	4. In general terms, the composition is consistent, there is no usual ending.
5.The method of depicting the hero is idealization.	5. The hero is not an ideal person, he is a “holy sinner.”
6. The hero’s inner world is not depicted in development; he is a chosen one from the moment of birth.	6. The hero’s inner world is clearly depicted, this is served by an internal monologue.
7.Passion and time are depicted conventionally.	7.Specific and real.
8. In the depiction of the saint, whenever possible, all individual character traits, in particular, accidents, were eliminated.	8. The hero is clearly individual, recognizable, his speech is original, emotional, before us is not an abstract ideal of a person, but an earthly sufferer, a rebel.
9. The tone of the story is solemn and serious.	9.Comic notes appear.
10. The language of life is bookish, with an abundance of Old Church Slavonicisms and church words.	10. The language is lively, colloquial, the introduction of vernaculars is the main stylistic device; It’s as if the author doesn’t write, but speaks freely.
11.The text is designed for a literate, prepared person.	11. The author addresses the reader from the people - peasants, city dwellers, for whom it is not easy to understand Church Slavonic speech.
12. The plot of the life is the spiritual covenant and feat of the saint.	12. The plot depicts national life, customs, family life.

Reads out an excerpt from Avvakum’s message to boyar Morozova...

TEACHER: Now, guys, we have come to the point where we need to draw conclusions about the writing activity and innovation of Archpriest Avvakum.

CONCLUSIONS:

LITERATORS: Writing is inseparable from his preaching activities; everything that Avvakum wrote, from the “Life” to the message to the flock, is imbued with the pathos of defending the old faith.

HISTORIANS: In the history of Russian literature, “Life” occupies a special place. Being a traditionalist in the field of church life, Avvakum acted as an innovator as a writer.
TEXTOLOGISTS: The style and poetics of his “Life” stand out sharply against the background of the style and literary principles that had previously dominated literature. Innovation was embodied in a pronounced orientation towards vernacular language; he emphasizes that he writes like a simpleton consciously (I love my Russian natural language, I am not in the habit of coloring my speech with philosophical verses)
LITERATORS: An even greater innovation was that he decided to create his own life and created a brilliant work of the autobiographical genre.
HISTORIANS: These features: the individuality of the form and content of a literary work. It is not without reason that outstanding writers highly valued his writings, from Dostoevsky and Leskov to Mamin, Sibiryak and Gorky.
TEXTOLOGISTS: In addition to his life, Avvakum is the author of the “Book of Conversations” and the “Book of Interpretations”, several petitions to the Tsar, letters and messages to the family of the noblewoman Morozova.
Lesson Summary: So, we end the lesson with the fact that what is striking about Habakkuk is his fearlessness, selflessness, fanaticism of faith, and perseverance. His personality reflects some features of the Russian national character: eternal truth-seeking and selfless devotion to faith. Avvakum first spoke out against the cult of the royal personality, so his religious idea acquired a social character. The idea of freedom is modern and relevant.
Evaluating student answers and commenting on them.
HOME TASK: 1-2 questions after the article “Russian writers about Archpriest Avvakum.” Anyone interested in the fate of the righteous man in the 20th century, I recommend reading A. Solzhenitsyn’s story “Matrenin’s Dvor”
part 1