...And so several major Russian writers got it after the torn revolutionary years and plunge into the long, dreary and meager years of emigration - to mentally process the experience. For others, including Bunin, it took on an egoistic and sometimes irritated tint (at such an unworthy people). And Shmelev, who went through the contagious craze of “liberation”, then suffered in the Bolshevik post-Wrangel Crimea, was given the opportunity to experience the revival of an oppressed, dead soul - catharsis. And now, late, it was given to him to see with washed eyes that irreversible Russia, which her sons had tried so hard to destroy, and indirectly he himself had a hand in it. And to see that unique, still so original, bright Moscow, stubbornly not Petersburg (and then not immediately Bolshevik). And now, at the age of 60-65, I must undertake to recreate and describe what did not work out, what our distorted literature at that time did not even look at.

Here came one after another cute stories: “Napoleon”, “Moscow”, “Martyn and Concha”.

- “Plump bells swirl. The crosses on them smolder in dark and smoky gold.”

- “Pray, and She (the Lady) already sees the whole soul.”

And - all the smells of Moscow... (alleys, pine bridge).

So Shmelev got involved in

"Summer of the Lord"(1927 – 1944) – wrote for 17 years.

And he doesn’t invent anything: with his open vision, he sees, remembers, and in what detail! How juicy, how warmly written, and Russia rises - alive! True, there is a bit too much emotion - but since it comes from the mouth of a child, it is quite proportionate. Some reproach Shmelev for idealizing the way of life of that time, but in children's perception many shadows are not visible. And the whole image is confidently sound.

At first, the narrative is inactive, its progress is only based on the annual cycle of Christian holidays. But then the heartfelt plot turns on: the illness and death of the father. The book has three parts: Holidays (this annual circle) – Joys (here what was missed in the first circle is completed) – and Sorrows.

I. Shmelev. Summer of the Lord. Holidays. 1-7. Audiobook

And how correctly the annual cycle began: the Spirit of Fasting (“the soul must be prepared”), the Lenten gospel, the customs of Clean Monday. How to “smoke Maslanitsa” (smoking vinegar around the house). Fasting. – Images of ascetics (great-grandmother Ustinya). - After communion: “Now it’s not scary to die, it’s like saints.” – They baptize a cow with a candle brought from the Twelve Gospels. On Good Friday, crosses are placed on doors with a candle. – Crimson lamps for Easter. Easter cakes on down pillows. Red testicles roll on green grass. Radunitsa: “We will have a spiritual meal with the departed,” we will crumble the birds – “and they will remember the repose.” – Description of various church services and related rituals. Procession with the Iveron Mother of God. Procession from the Kremlin to the Donskoy Monastery (“the sky itself moves”). - “On Trinity, the whole earth has a birthday” (and you can’t dig it). On Trinity Sunday, wreaths are launched into the water. – Apple Spas, fair. – Peeling apples for the Intercession and pickling cucumbers (with a lot of now forgotten details, prayer over the cucumbers). - The spell table in front of Filippovki (“without milk noodles there is no spell”), all the corners are crossed: “they are blowing out the evil one!” The house on Christmas evening is without lamps, only lamps and stoves are crackling. The Christmas tree is brought in from the cold entryway only after the all-night vigil. Blue Christmas tablecloth and blue carpet. - Swimming in the Epiphany ice hole. Yuletide customs. After Christmas, it is a sin to wear masks: “they will grow to your face.”

I. Shmelev. Summer of the Lord. Holidays. 8-13. Audiobook

And all, all these details, the entire unhurried flow of images are united by a single warm, sincere, righteous tone, given so naturally because it all flows through the eyes and soul of the boy, trustingly surrendering into the warm hand of the Lord. The tone is unique for Russian literature of the 20th century: it connects the devastated Russian soul of this century with our thousand-year-old spiritual state.

And all around, pictures of old Moscow float lushly. All shades of Moscow spring from the first melting to dryness. Icebreaker - storing ice for the whole summer. Friendly work of a team of carpenters. (“After praying, the timid ones will have more fun.”) “On boots in the sun” (that’s how they shine). - Shepherd's horn from Yegoriev's day. Sign: horses lay down at night - it will be warm. - Bird Market. Details of Zamoskvoretsky life, furniture, decoration. – Winter carts for Christmas from the Moscow region, trade from sleighs. “Product by price, price by word.” Yuletide dinners “for different people” (those in need). - Rollers on the winter road, “dandy sleighs.” At Maslenitsa there are “wide tables” for workers. “Our people value treatment and affection most of all.” – The abundance of the Lenten market (no longer imaginable to us), the diversity of the Lenten table. “The Great Kulebyaka” for the Annunciation. Sbiten with honey and ginger, better than tea. Russian dishes, now long forgotten, tons of snacks and sweets, all kinds of them.

And in the last part, “Sorrow”: the bruise and illness of the father. “After a serious illness, it is always as if a new eye penetrates into all creation.” Nice sauna, for treatment, with the masters of the park: “Be sick underground, and good for your health. The water will roll down, it will fall down.” Blessing children before death. Unction. - “When someone dies, the stoves are not heated”; “For the first three days, the soul grieves greatly from separation from the body and wanders like a homeless bird.” On the feet of the deceased are “boots” with unworn soles. The coffin is carried on linen towels. Funeral bell. Memorial lunch.

A wonderful book that cleanses the soul. The rich diversity of Russian life and Orthodox worldview - in last decades the still undepressed state of both. And – that self-real (the author’s word) that was Moscow – which no longer exists, we have not seen and will never see.

I included many of Shmelev’s words in

Implementation compositional model Let’s look at Shmelev using the example of the chapter “Lenten Market”.

The narrative time, as always with Shmelev, is limited to one day. This day is one and only, unique (like every day human life), and at the same time traditionally repetitive. “Curve... has been going to the Lenten market every year, she has gotten along well and knows how to deal with people,” Gorkin persuades the coachman Antip.

Finally, after much preparation, Vanya and Gorkin set off.

For what purpose does he describe the horse and its equipment in such detail?

This time the spatial framework opens immediately - Moscow appears before the gaze of the author-narrator, and with him the reader. The bizarre route of Krivaya, with numerous stops, is explained to Vanya by the same Gorkin: “I’m so used to it.” Habit in this context is a symbol of tradition. The horse carried great-grandmother Ustinya: “How many years, but Krivaya remembers everything.” Krivaya (“older than the Moscow River,” as the guard jokes) is the keeper of ancestral memory. Gorkin, “understanding” the horse’s behavior, strange and even funny for the uninitiated, makes Vanya part of this memory, and therefore tradition. “...Your great-grandmother Ustinya kept ordering us to stop here, looking at the Kremlin. We’ll have a look too.” History of any kind is inextricably linked with the fate of the country and its people: the Kremlin introduces the topic of Historical Memory. Boy Vanya is the heir of the family and historical memory, future keeper of traditions. When he looks at the Kremlin, a feeling of nationality, Russianness awakens in him:

“This is mine, I know. And walls, and towers, and cathedrals...> have always been in me. And the smoke of the fires, and the screams, and the alarm... - I remember everything! everything seems to be reality, my reality... - as if forgotten in a dream.” (So ​​sometimes there is a Feeling that we saw, knew people we just met, were in this place or in a similar situation - although we know for sure that everything is for the first time.)

A panorama of the Kremlin is shown by Shmelev from the bridge. “It’s such a height, you can see the whole of Moscow from here.” Spatial perspective turns into temporal perspective and, merging with it, turns into the “distance of years.” The narrative takes on an additional semantic connotation if we consider where and when these lines were written by Shmelev. The haze of time has enveloped not only “riots, and axes, and scaffolds, and prayer services,” but also that distant day when the domes of the Cathedral of Christ the Savior, still crossless, gleamed golden through the rafters of the forests (determine approximately this date if it is known that the temple “ soon... Will be revealed").

This is how the most important, fundamental motif in Shmelev’s poetics arises - mythological, fairy-tale, folklore. Into this fabulous, wonderful world (revealed, however, from the real world) both Martyn the carpenter, “who proved himself to the sovereign,” and Krivaya (remember the Russians) organically fit into folk tales, where the hero achieves wealth and glory with the help of a horse), and the Kremlin, which “the Tatars burned, and the Poles burned, and the French burned, but our Kremlin still stands. And it will be forever.” The Kremlin appears to the reader in a shining golden-pink color scheme (as in Kustodiev’s canvases), everything is flooded with “a sacred, smoky bluish light: as if burning incense.”

The description of the Lenten market is also kept in folklore and fairy tale traditions. The picture of the “great bargaining” is given using the technique of a “moving movie camera”: the general panorama (“I am now above the bargaining, the people are circling under me”) is replaced by individual frames showing first one or another product. The general tone of the entire description is “How much!” “Russia is wide, without scales, by eye,” says the chapter “Christmas.” The same here: cranberries - in buckets, peas - in bags, cabbage, salted watermelons, honey - in tubs, cucumbers are caught in ladles, carrots - in heaps, jelly - in baking sheets, bagels - in carts, sugar - in piles, butter - in barrels, dried "mushroom" - mountains, salty - a trough (“we’ll fill the whole world with mushrooms”), and there’s no end to gingerbread. “Eat, Moscow, don’t mind!..”

There is not only a scattering of goods on the market - the eyes run wild (the refrain runs through the entire description: here, and there...), but also scatterings of strong, sharp Russian words.

“Oh, ours is yours... for a baby bump?” - “Fast, I need to amuse the timid people... How much will you put the seryachok?” - “How much I pay, then you will descend!” - “Why are you so intractable, are you rich?”

“- The sinners are bitter. Go-rya-chi sinners!..”

“- But our forest beef, the mushroom has gone! - Lopasninskys, whiter than snow, clearer than crystal! Mushroom elarash, vinaigrette... Mixed mushroom chowder, there is a cathedral archpriest! Salted and resinous saffron milk caps, monastery mushrooms, snack mushrooms... Mozhaisk boletus! Bishop's milk mushrooms, no snot!.. Selected Lopasninsky ones, in honey vinegar, a lady's whim, the size of a fly's head, embarrassing for the teeth, smaller than small ones!..”

Think about what traditional folklore technique was used to describe the “great bargain”? Give examples of “olfactory”, “gustatory”, color and sound images in Shmelev’s essay.

The market under the walls of the Kremlin, where the whole country traditionally gathered (“I hear all sorts of names, all sorts of cities in Russia”), opens up the Moscow space, and the story is no longer only about Moscow, but about the whole country and its people.

Among the long syntactic periods with rows of homogeneous members in the essay there are three short sentences - of one and two words. “Be baptized,” Gorkin says to Vanya, pointing to the Kremlin. Another sentence completes the description of the Lenten Market. Together with Vanya, we have already seen so much, tried and smelled so many things, heard enough of this - “dizzy from the roar.” It seems that the “great bargaining” is in full swing, and suddenly: “It’s time to go home.”

“The curve is moving. The sun is setting, the snow on the river is blue and colder.

They are announcing the gospel, we must hurry to stand,” - this is how the final part of the essay begins.

Literary critic O. Mikhailov correctly noted that “in... Shmelev’s books everything is immersed in everyday life, but the artistic idea that grows from it flies above everyday life, approaching the forms of folklore and legends.”

The description of the Lenten market is, as it were, framed - a story about the journey (there and back). The episode with Kriva, who fell asleep on the bridge on the way to the market, is symbolic. “Okay, laugh... she’s smarter than you...” Gorkin says to the gawking crowd. The same story is repeated on the way back: “We are standing on the bridge. The curve is stuck again. I look back at the Kremlin: Ivan the Great is golden, it’s darker below, and a dull bell - isn’t it him - is calling painfully - remember!..” The Kremlin (which met and saw off Vanya), built on a hill, rises above the city, conveying the highest meaning of that life, that is in a hurry and fussing below. Therefore, according to Shmelev, in “Holy Rus'” even “Lent is fun,” and an ordinary trip to the market turns into a real holiday.

Think about what semantic load bears the name of the old horse - Crooked. In this regard, let us recall the popular expressions: “Whoever goes straight does not spend the night at home,” “On a detour, so by lunchtime, but directly, God willing, by night,” “Where the curve leads.” Let us also pay attention to the fact that the death of Vanya’s father is connected with the mad race on the Steel.

“The curve moves smoothly and reliably, and the bells float above us. I remember." This word-sentence completes the essay, returning us to the beginning of the story.

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Holistic analysis of the novel by I.S. Shmelev "Summer of the Lord"

As you know, many works of the great Russian writer Ivan Sergeevich Shmelev (1873–1950) were created in exile. Among them is his autobiographical novel “The Summer of the Lord” (1933–1948), based on the memories of childhood spent by the future writer in Zamoskvorechye, unique in its beauty and attractiveness.

The teacher prepared an analysis of the novel, based on methodological techniques: a holistic perception of the work in the unity of form and content, finding out the meaning of unfamiliar words and commenting on the text, independent work of students with the text; organizing a conversation, asking problematic questions; development of a culture of speech, a sensitive attitude to language, to figurative words; appeal to moral concepts.

“Sh Melev is now the last and only Russian writer from whom one can still learn the wealth, power and freedom of the Russian language,” wrote A.I. Kuprin about Ivan Sergeevich Shmelev.

Ivan Sergeevich’s archival materials returned to his homeland, and works began to be published. The main book of his life - “The Summer of the Lord” - absorbed much of his human and artistic experience, summed up his quests and thoughts about what Russia and the Russian people are.

In the 11th grade, high school students have a unique opportunity to get acquainted with this book. The most productive way to study a literary work is holistic analysis. Turning to this way of learning is dictated by the desire to preserve in students the completeness of perception and understanding of the work in the unity of form and content.

Let's start by finding out general tone , which is often called a style dominant. We will give the students the task: to name the epithets that define the tonality that dominates in Shmelev’s novel “The Summer of the Lord.” Students define the atmosphere of this work in this way and name the following epithets: bright, kind, cozy, warm, peaceful, luminous, chaste, heartfelt, spiritual, Orthodox, sunny, humane, sincere, lyrical, dear, joyful…

Due to the fact that the title is one of the very important structural and semantic elements of a literary text, students move on to analysis titles, which contains information about the author’s concept, conveys the author’s assessment of what is described and guides the reader’s understanding of the text. The title is a figurative reflection of the writer’s intention, the idea of ​​the work. Considering such an important function of the title, we address the following questions to students.

What does the word “summer” mean?

What can be said about the content, idea of ​​the work, its language, judging by the title?

Why do you think Shmelev originally called his novel “The Sun of the Living”?

Suggested problematic issues activate the thinking and imagination of high school students. With interest they express their assumptions that “summer” symbolizes a circle (in Ancient Rus' the word summer meant year) - the ideal of the infinity of human spiritual life. Circle as the embodiment of a perfect form, according to the guys, it personifies the symbol of the sky, the sun's eye, the beginning and end of human existence, the endless change of generations. The teacher recalls that the circle in Rus' was considered a symbol of unity; it was understood as “the law of moral love” (A.S. Khomyakov), as “integrity, irrationality and orientation towards pan-human unity” (V. Solovyov).

Answering the third question, schoolchildren draw an imaginary image of the author, talk about his spiritual purity, and suggest a high concept of the work associated with the spiritual ascent of a person.

Next stage moral-cognitive and value-orientation activities of students - determination of the ideological and artistic function epigraph. High school students know that with the help of an epigraph the author can express his attitude to the plot, characters, and events described. Students will have to figure out how the famous Pushkin lines, taken by Shmelev as an epigraph, are connected with the author’s intention and idea of ​​the book.

The teacher focuses the attention of schoolchildren on the conceptual significance of the epigraph, helping them to comprehend the idea of ​​Shmelev’s book, expressed in “the ancient depths of national memory”(I.A. Ilyin).

High school students, defining the ideological and artistic role of Pushkin’s words that precede the novel, reveal Shmelev’s plan - to show love for ancestors, for one’s neighbor, love-forgiveness, love for one’s origins, a return to which promises a person moral self-improvement.

Next stage holistic analysis of the work - identifying and comprehending the moral and artistic ideal of the writer, embodied in compositions"The Summer of the Lord."

High school students know that composition manifests itself not only in the plot and narrative side of the work, but also in its figurative fabric and character system; and the internal task of the composition is the continuity of the movement of artistic thought and feeling, the close connection of each element with the whole.

Due to compositional analysis- a rather labor-intensive process, the research work of graduate students takes place in small groups based on dialogue.

High school students are offered the following problematic questions and collision tasks.

What is the pattern of arrangement of chapters in the book by I.S. Shmelev "The Summer of the Lord"?

Why is the circle based on the compositional model? What does it symbolize?

How is the principle of circular (cyclical) composition implemented both at the level of the entire novel and at the level of one chapter?

Why is Shmelev’s domestic space not perceived as closed?

Trace the implementation of the compositional model using one chapter as an example.

Why does the image of Vanyusha become the organizing center of the entire novel around which it revolves? art world"The Summer of the Lord"?

How in compositional construction Does the book reflect the image of the author, his worldview, feelings, thoughts, beliefs, ideals?

Each of the small groups, having completed the tasks proposed by the teacher, analyzes an independently selected chapter of the novel and, through analysis of the composition, identifies the moral and artistic ideals of the writer.

Let us give as an example the work of one of the small groups of the seminar to determine the compositional model of the chapter “Lenten Market”.

“Shmelev’s narrative time is limited to one day, but one of a kind, unique, like every day of human life. History of any kind is closely connected with the history of the country and its people, therefore the Kremlin introduces the theme of historical memory into the text, and the boy Vanya becomes the heir of ancestral and historical memory, the future keeper of the spiritual ideals of his people.

In the description of the Lenten market, the artistic space opens up. Shmelev’s objective world is sublime, spiritual, unearthly. Then the artistic space of the Lenten market is again looped with a description of the Kremlin. Sacred memory, ancestral, historical are capable of awakening a Man in a person - a truly spiritual being. The composition of the chapter in miniature repeats the architectonics of the novel: each day described represents a holistic, ideal model of existence.

The chapter “Lenten Market” is structured according to circle models. From the entire complex meanings of "circle" For Russian religious philosophy, the idea of ​​a circle as a perfect form, of the creation of the world in the form of a circle, due to the perfection of which every particle of the world is endowed with perfection, turned out to be significant. The circle was traditionally associated with ideas about the Divine. The circle symbolizes the integrity of cosmic processes. In Christianity, the symbol of the circle is associated with its main ideal - unity and its main principle is a constant return to the center, the destruction of personal egoism, the reconciliation of God and man, the reconciliation of people themselves.”

Continuing research work to study the structure of Shmelev’s book, students turn to the second compositional feature of the work - the unique arrangement of chapters and the specifics of the headings. Students note that the narrative in the novel is structured in accordance with Orthodox church calendar. The composition “The Summer of the Lord” reflects the annual cycle of calendar holidays and rituals.

Word "holidays" for the writer it is filled with deep spiritual meaning and is inextricably linked with the culture of his native people. Festive culture in Russia created a person’s reserve of vitality, introduced him to national values ​​and contributed to the spiritual development of a person. Holiday culture- this is primarily the result pedagogical system of the people, developing over several centuries. Through holidays in the form traditions the highest human values ​​are consolidated and passed on from generation to generation.

“The Summer of the Lord” introduces students to a series of holidays, each of which is unique in its own way: Christmas, Christmastide, Epiphany, Ephimon, Maslenitsa, Annunciation, Easter, Intercession Day, Peter’s Day, Filippovka, Trinity, Apple Savior, Michaelmas Day.

Schoolchildren are offered a number of educational tasks, the solution of which allows them to comprehend the moral and artistic meaning of the holidays, so described in detail in Shmelev’s book.

What is the color and light range of the holidays in Shmelev’s novel “The Summer of the Lord”?

Are Gogolian traditions traceable in Shmelev’s description of the objective world, or does Ivan Sergeevich have his own, special attitude?

How do Shmelev’s objects of the material world combine with the eternal categories of existence?

What moral and artistic meaning are filled with the holidays in the “Summer of the Lord”?

Studying the features of the composition of the work, high school students conclude that the second part of Shmelev’s novel - “Joys” - both in its tone and theme is closely related to the first - this is the second circle from holiday to holiday.

Students are offered the following questions and tasks to identify the moral potential of the book.

What are the values ​​for little hero become significant?

How do “joys” affect a boy’s spiritual development?

High school students note that almost all chapters are dominated by the word “joy” or its derivatives.

Studying the text of the novel, schoolchildren, in addition to the key lexeme “joy,” identify another dominant word - “sun” and its derivatives.

So holistic analysis Shmelev’s book allows students to conclude that the frequency of use of the lexemes “joy” and “sun” in the work is associated with the idea life affirmation And optimism.

Schoolchildren identify the educational role of labor scenes in the novel. With what amazing touching Shmelev depicts the process of pickling cucumbers, sauerkraut, preparing apples for the winter and crushing ice for the summer, preparing for the holidays. Joy in the “Summer of the Lord” is impossible without work; a person is often judged by his skill. Vanya's father is completely dedicated to his work; Gorkin is an excellent carpenter, an expert on the Holy Scriptures, and fascinated by dovecotes; Solodovkin is the best poultry house in Moscow; Denis is a great fish connoisseur; Garanka is a skilled cook; Yegorych is a master famous for his wonderful “Maslenitsa”; merchant Krapivkin is a famous merchant of vegetables and fruits (“He always has orbushes... always with sugar, with a bang. He sends them to Yuri Dolgorukov himself,” Gorkin says about him). The skill acquired through tireless work makes these people necessary and respected. Work as an integral part of life (including spiritual life) brings joy to all the heroes of the work and is both for them and for the author highest value.

High school students, in the process of a holistic analysis, note another distinctive feature of the novel “The Summer of the Lord”: the little hero lives in a world where every day, every moment is valued, every person is valued, where even a thing is spiritualized, where everything is permeated with genuine love, tenderness, affection, and warmth. warmth, where it is joyful and calm.

Students, reading the chapter “Sorrow,” gain invaluable life experience: even at a tragic moment in life, a person is taught an invaluable lesson in love of life.

The next step educational and cognitive activity has become an appeal to image system.

The analysis of the main image of the novel is preceded by a number of problematic questions and tasks.

Who can be called the boy's mentor?

What influence does Gorkin have on the formation of Vanya’s spiritual world?

On what ideals is Mikhail Pankratievich’s “pedagogy” built?

How do the relationships of others affect the spiritual development of a boy?

What is Vanya’s father’s “pedagogy” based on?

How do everyday work life and Orthodox holidays shape a child’s spirituality?

What sacred things are buried in a boy’s soul? What traditions influence him the most?

Sincere, trusting relationships reign in Vanyusha’s house, and the warmth and sincerity of the environment, like air, is necessary for a child for his spiritual and moral development. You can be convinced of this by only analyzing how the characters of I.S. Shmelev turn to each other. The boy is affectionately called “darling”, “Murasha”, “tiny”, “siskin”, “dove”, “brother”, “buddy”, “darling”, “orca”, “cute”, “Vanyatka”. The names of people sound affectionately and softly in their house: “Domnushka”, “Antipushka”, “Maryushka”, “father”, “Gavrilushka”, “mother”, “daddy”, “Martynushka”, “Sonechka”, “Sofochka”, “Seryozhenka”, “Annushka”, “Katyushka”. The child feels kindness and love when addressing himself and others.

Vanyusha’s models of behavior are the adults themselves: their actions, beliefs, relationships. The boy is inclined to imitate them, to borrow from them their assessment of people, events, and things. The child gets acquainted with the life of adults in different ways: observing their holidays and workdays, listening to their thoughts about life, fairy tales, and poems. Vanya’s role model is the behavior of those people who evoke the love, respect and approval of others. Mikhail Pankratievich Gorkin is the boy’s spiritual mentor.

I.S. Shmelev saw the care of the older generation for the younger as a universal human function. The little hero receives from older people invaluable lessons of kindness, mercy, patience, hard work. Students studying the Summer of the Lord learn to distinguish between true and imaginary values. This understanding requires the spiritual potential of the disciples.

Analyzing vocabulary schoolchildren identify some features.

One of them - abundance of words with diminutive suffixes. Carrying out the task using the group method, students name a number of words with the indicated suffixes: dove, fish, holiday, dove, grass, leaf, cross, side, friend, father, birch and so on.

In order to identify the semantic and ideological-artistic load of words with diminutive suffixes, so widely used by Shmelev in “The Summer of the Lord,” students are asked several questions and tasks.

To which of the characters in “The Summer of the Lord” do words with diminutive suffixes belong?

How does this characterize the characters in the novel?

In what stylistic environment do Shmelev use words with suffixes of emotional evaluation?

How are these words related to the ideological concept of the work?

In the process of lexical analysis of the text, the guys name another feature - frequent use of Church Slavonicisms. Defining the ideological and artistic function of this linguistic layer of the “Summer of the Lord,” schoolchildren note that, firstly, Church Slavonicisms help Shmelev to recreate the flavor of the era of the beginning of the 20th century, to give the narrative a solemn sound. On the other hand, church vocabulary is so organically combined with everyday vocabulary that everything ordinary and everyday in the novel acquires a higher, spiritual meaning; life in “The Summer of the Lord” is spiritualized.

Students call the third feature of the language system Shmelev’s widespread use of elements of oral folk art.

High school students say that the artistic fabric of “The Summer of the Lord” consists of a fairy-tale style of storytelling, fragments of folk songs, riddles, nursery rhymes, teasers, oral stories, parables, the performance of the pagan rite of fortune-telling, proverbs and sayings. “The Summer of the Lord” has sparkling humor and nursery rhymes (rolls are hot), teases (crooked-crooked handle...), inviting poems by the innkeeper Brekhunov, jokes, puzzles Gorkina (“A nun is singing, and there are a hundred cups in it”; “The nose is black, the belly is white, the tail is curled back”; “Builds a bridge without a nail, without a hatchet”), Proverbs and sayings(“A small tit, he’ll drink some water”; “For some it’s fasting, for others it’s a graveyard”; “Grow up, little tuft, right up to the ceiling”) reveal the world to the little hero in a new way, helping to present familiar things in an unexpected light.

In the process of studying the linguistic structure of “The Summer of the Lord,” schoolchildren pay attention to some more folklore features of the work. Among Shmelev’s successful artistic discoveries they include the use twin adjectives, nouns and verbs: whales and fish, it burns and smokes, the stove crackles and chirps, it spins and rolls, they see and say, I look and admire...

With this folklore device, the writer gives the literary text emotional richness. The emotionality of the “Summer of the Lord” narrative is enhanced by repetitions of the same word: turned blue-blue, tender-gentle, often-often, quietly-quietly... Schoolchildren note the abundance of vernacular in the speech of Shmelev’s characters (same- seventh , rostepel- thaw , church, new, stronger, instrument) and pay attention to the powerful power each word has for the writer. They come to the following conclusion: the hero-narrator lives in the midst of the people, develops and, comprehending the treasures of his native language, assimilates the national characteristics of Russian culture, its enduring values. L.I. It is no coincidence that Timofeev argued that language is a kind of memory of the people, consolidating its past and preserving the present for the future.

Establishment moral and artistic ideals are promoted by students’ work with color epithets, used by Shmelev.

The dominant adjectives in the novel are: gold, pink, light, white. Analyzing the lexical structure of the work, schoolchildren give the following examples from the text: “golden Moscow”, “golden ringing”, “golden word”, “golden webs of gimp”, “golden Easter cakes”, “golden banners”, “dazzling golden meadows”, “pink lamp”, “pink apple trees”, “pink childhood”, “bright day”, “round bright tears”, “bright song”, “bright pure melody”, “apple trees white with color”...

High school students notice that the color designations “golden”, “pink”, “light”, “white” organically enter into the artistic world of the novel and acquire unique imagery in Shmelev. The writer’s color terms become evaluative: with their help, the author conveys the attitude of the hero-narrator to the world around him, to other people. For the boy, everything he sees is permeated and warmed by the gentle sun, and therefore is perceived in golden light. Pink light is a reflection of a sunny, golden color. White color symbolizes in the “Summer of the Lord” the purity of the child’s soul, his sinlessness, good thoughts and actions. Only a very kind, loving and beloved person is able to see the world in such touching and solemn colors. Each epithet from this author is filled with spiritual meaning.

Completing a holistic analysis of the novel “The Summer of the Lord”, students come to the understanding that the entire artistic fabric of Shmelev’s book (title, epigraph, tonality, composition, lexical structure of the work, features of tropes, etc.) is permeated ideals of love, kindness, cheerfulness and unity.

Love, kindness and mercy are the three pillars on which human life should be built, this is the eternal, immortal principle that gives mortal worldly life a special meaning, makes a person A person. Serving other people, the pinnacle of moral ascent, overcoming the consciousness of personal superiority over other people, according to I.S. Shmelev, is the highest manifestation of morality.

A holistic analysis of a literary text allows students to fully perceive and deeply comprehend the novel by I.S. Shmelev in the organic unity of form and content, helps to verify the indissolubility of the author’s moral and artistic ideals and their figurative embodiment.

Before delving into the content of the book and the impressions it made on me, a rather selective reader, it is worth turning to the author’s biography, the influence of which can be traced throughout the novel. In the writer’s life story, we will be most interested in childhood (in relation to the novel “The Summer of the Lord”).

"Summer of the Lord" 1: Holidays

Summer of the Lord 2: Joys

Summer of the Lord 3: Tribulation

Read by Ekaterina Krasnobaeva

Ivan Shmelev: brief biography

The writer was born on October 3, 1873 in Moscow in the patriarchal religious family. My father was a famous contractor, and builders from all over Russia flocked to the Shmelevs’ yard. The boy absorbed folk culture, customs, language, songs, jokes, sayings - everything that would later be transformed and sparkle in Shmelev’s unique prose. “We are from merchant peasants,” Shmelev said about himself, “native Muscovites of the old faith.”

Ivan Shmelev received his primary education at home, under the guidance of his mother, who Special attention devoted to literature and, in particular, to the study of Russian classics. Then he entered the sixth Moscow gymnasium, after graduating from which he became a student at the Faculty of Law of Moscow University in 1894. In 1898 he graduated from the university and served in the army for a year. Then for eight years he served as an official in special assignments Vladimir State Chamber of the Ministry of Internal Affairs; The Shmelevs then lived in Vladimir on Tsaritsynskaya Street (now Gagarin Street).

The writer did not accept both revolutions (February and October), although he initially tried to accept. But it became obvious to him that his worldview came into conflict with the morality of the new time. The moral conflict was followed by a physical confrontation between the writer and the authorities: his son was shot, and he himself was also in danger. Then he decides to emigrate. He often publishes abroad and works in an emigrant newspaper, but this barely saved him from poverty. His old age was overshadowed serious illness and poverty. Shmelev died in 1950 from heart attack, was buried in the Parisian cemetery of Sainte-Genevieve-des-Bois.

Shmelev's artistic style

From the first phrases, Ivan Shmelev’s language attracted my attention: it is a simple, pure folk style, I have never seen this in other books. This is what either the Russian mass of people spoke, or the intelligentsia who emerged from the people, sometimes with small or large irregularities and “distortions” that are completely untranslatable into another language, but which in Russian are so smoothly rounded, so juicy, so “desirable” in popular pronunciation . The writer plays with letters like a puzzle, putting them together into completely impossible shapes that amazingly emit light and reveal the secrets of the Russian soul.

Composition in the novel “The Summer of the Lord”

"The Summer of the Lord" is a novel in which there is no plot, in the form in which we are accustomed to seeing it. This is not a work during which the action develops with the usual characters; there is also no structure here that is familiar to us. In the novel, Shmelev implemented the principle of a ring composition: it consists of forty-one chapter-essays, each of which can be considered as separate work, since they are closed in themselves. At the center of this closed universe is the boy Vanya, on whose behalf the story is told.

What is the novel “The Summer of the Lord” about: essence and meaning

The life of the family, which is described in the novel and through which the author shows us the image of Rus', is distinguished by its peculiar Old Believer democracy. The owners and workers fasted together, observed rituals together, went on pilgrimages, lived not just next to each other, but together. And this absence of duality, the unity of spiritual principles and a real way of life had a beneficial influence on the formation of the boy’s moral world.

Reading this novel, you are immersed in the wonderful world of old pre-revolutionary Moscow of the 1880s, in which there is a place for fairs, festivities, Lenten markets and all Christian holidays, which Shmelev describes so brightly, juicy and warmly that even after reading the book this light remains in the heart , quite possibly forever.

Our guide to the past is a little boy Vanya, as you understand, is our author in childhood. Most likely, the writer decided to show us Moscow through the eyes of a child for a reason; this is Shmelev’s desire not only to preserve his family tree on paper, as he himself said: “We are alive as long as we are remembered,” but also a desire close to religious, a desire to immerse reader in Christian religion, to show everything exactly in those colors and with exactly those emotions that only a child can experience: inspiration, joy, purity of thoughts.

The image of the father appears before the child’s eyes as a model ideal man, which Vanya wants to live up to. Sergei Ivanovich is always young, handsome, knows how to wear secular clothes, is extremely hard-working, flexible, and has a kind, understanding heart. He teaches his son to be a man in the full sense of the word: “... Don’t spit on a man. He was created in the image and likeness of God. So you spit on him.” Even the puddle near the house is surrounded by kindness: “...well, where are you going to put it, you rascal! She’s been living here since time immemorial...Who knows...maybe she’s just right for the court.” - it would seem that the situation is ordinary, there is a puddle near the house, and a little boy wanted to spit in it for fun, but the father, drawing a parallel between the puddle and the will of the Lord, teaches his son.

The entire book is filled with light that comes from the author's heart. Shmelev managed, without imposing his religious point of view, to let me into a world where God’s all-consuming love for people reigns, and where church holidays are not just dates on the calendar, they are dates marked in the hearts of people, these are the days when people are completely sincere , selflessly give themselves to joys, sorrows, fun - the whole range of emotions that a person is capable of. I am an atheist and specifically chose this novel to write a review in order to improve my knowledge in the field of religion and finally read the slightest part (although this novel is, according to critics, Shmelev’s strongest) of the works left by the writer. If we draw a parallel between “expectations and reality,” then the emotions that I experienced throughout the novel and at the end of reading do not coincide with those that I expected to receive. Opening the first page, I couldn’t stop reading, because the author describes in detail the situation, thoughts, feelings of the hero, even how he reproduces his speech on paper - all this envelops in an atmosphere of “homeliness”, from which you don’t want to leave, you want to go further with Gorkin and Vanya through the streets, riding on an old horse, Krivoy, and looking at the world through the eyes of a child. It’s amazing how Shmelev accurately conveyed the world in which the boy is, because children feel everything differently, for a short period of 444 pages, I saw the world with different eyes, the colors became brighter, the mood was better, the character was softer, the heart was kinder. The only fly in the ointment in all this honey was for me the composition of the novel, as I already said, it is circular, each chapter is a separate essay. It’s difficult to read; after each chapter you have to jump back in time and try to keep in mind the order of the chapters so as not to get confused in the church holidays and events in Vanya’s life, which were both good and bad, which is very vital. Despite the fact that the novel ends with the funeral of the protagonist’s father, and before that Shmelev described in some detail the processes of suspension of the body’s vital functions/departure of the soul to heaven, this event does not overshadow the impression of what was read; on the contrary, like all chapters, the last one is the most instructive. At the end of the novel, the author showed us another side of his talent - the ability to describe terrible things in the same way. in simple words, as he described both the joys and incidents from his childhood.

Who is the book intended for? Is it worth reading?

If you asked me who should recommend this book to, I would say without hesitation that everyone. Now I will argue. The book is designed for any age; it will be interesting to read both for adults, for whom it will be a delight to their hearts, and for children, to whom it will teach life lessons in an unobtrusive manner and teach them what modern cartoons cannot teach. The book will also be of interest to people of different religions; there is no imposition of Christianity in it, no persecution of other faiths, and, as many fear, it does not contain complex vocabulary and monotonous lectures. But, it seems to me, you need to grow up to this book, you need to come to it, because it does not belong to the category of books for entertainment, books, after reading which you can boast to your friends about your knowledge in the field of literature. This novel is for the soul, it can heal wounds, change your view of the world, make you rejoice at the most ordinary things. I have read a lot of books, quite a lot to say that this novel sheds light on the soul of the one who reads it; I have not yet met another creation that acts in a similar way!

Interesting? Save it on your wall!

One of the tasks facing modern society is the task of spiritual revival. It is necessary to destroy the cult of pleasure and profit, self-sufficiency and complacency, to return to people’s consciousness the desire for goodness and love, sacrifice and truth, to ensure that society itself encourages chastity, honesty, modesty, patience, good intentions, and generosity.

Russian classical literature, which we read as soon as we have mastered the alphabet, analyze with primary classes and we comprehend, probably, our whole life - this is spiritual literature. The Gospel, the Bible and the Orthodox faith are the main basis and essence of Russian culture, which is impossible for a non-believer to perceive deeply and fully. The works of Russian writers - A. S. Pushkin, F. M. Dostoevsky, N. S. Leskov and others - are perceived superficially and trivially by non-believers and those who do not know the Bible. At the same time, the hero of A. S. Pushkin’s story “ Captain's daughter“Grinev is depicted as an internally deeply Orthodox person who does not outwardly emphasize his faith. But his actions and deeds are consistent with God’s commandments and are explained from the perspective Orthodox image life. Likewise, the great works of the artists Alexander Ivanov, “The Appearance of Christ to the People,” and Vasily Polenov, “Christ and the Sinner,” are difficult to understand without knowledge of the meaning of the Gospel. Russian classical music and folk songs have much in common with church spiritual singing. An Orthodox person sees more meaning in church architecture, icons, folk art embroidery, lace weaving, wood carving, casting, etc.

And acquaintance with M. Bulgakov’s novel “The Master and Margarita” will be superficial.

In Russian criticism and literary criticism, the issue of human spiritual formation has been little studied. This topic is not deeply considered when studying literature at school.

But I was interested in whether there is a work in Russian classical literature that reveals the process of spiritual maturation? Unexpectedly for myself, I opened the book by I. S. Shmelev “The Summer of the Lord.”

At first I was struck by the language, then I became interested in the writer’s biography. And then I discovered that I. S. Shmelev is the only Russian writer of the early 20th century who tried to answer the question that interested me.

If we assume that Orthodox culture helps the spiritual and moral education of a person, then how does the spiritual maturation of a child occur in I. Shmelev’s novel “The Summer of the Lord”?

The purpose of my work: to determine the conditions necessary for the spiritual and moral growth of a child, in the process of analyzing I. Shmelev’s novel “The Summer of the Lord” from the perspective of Orthodox culture.

The book “The Summer of the Lord” became a stage in the spiritual path of I. S. Shmelev. In order to somehow console the pain of contemplating a desecrated, ruined Russia, and to get rid of the painful images of the bloody nightmare he experienced, I. Shmelev turns to the years of distant childhood. And there, having discarded all the baggage of youthful rationalistic ideas and later theories and ideas, he rediscovers what once filled and nourished his soul. He peers into himself, who once trustingly accepted the truth as a child, and captures the worldview of a believing child.

Book Iv. Shmeleva "Summer of the Lord" raises one of current problems modernity: the revival of the Russian spiritual principle. Right now, when people are trying to restore lost spiritual values, to return to the glorious past of the Russian people, now, at the turn of two centuries, the book of Iv. Shmeleva acquires unprecedented significance. It helps you feel spiritual closeness with your ancestors, touch the roots of faith, and cultivate a feeling of love for native land. The meaning of life, according to Shmelev, lies, first of all, in serving one’s native land, in maintaining its traditions, rituals, beliefs, and in worshiping its shrines. (66)

Some elements of Orthodox culture

What is a person? Man (anthropos) translated from Greek is a person striving upward, towards Heaven.

A person consists of three parts: the body, which provides the necessary movements and is the temple of the soul; a soul that has all kinds of useful knowledge and has the will to use it; the spirit that connects man with God and is the bearer of his highest properties: faith, love, conscience, fear, contemplative creativity, beauty.

When improving the parents themselves and raising children, it is necessary to take care of the harmonious development of all three parts of a person, but at the same time remember and take into account that they are not different and care for them must correspond to their value: the spirit is incommensurably more valuable than the soul, which is much more valuable than the body. One holy father gave the following figurative comparison of the importance of the three parts. The human spirit is like the sun, the soul is like planet Earth, and the body is like a pea.

Light Ether Substance

Spirit Soul Body

Love. Heart (feelings) Systems:

Consciousness Mind Reason Thought Flesh

Free Will Movement

Mind Sense Organs

Faith Word

Man is the center of three components: body, soul, spirit

Man is a being formed by the unity of body and soul (spirit).

Spirit is a philosophical concept meaning an immaterial principle, in contrast to the material, material.

The extremes of human dehumanization have now acquired a universal character that threatens our lives.

Unfortunately, in our time, most families act contrary to common sense and Orthodox teaching: they care most about the child’s body, less about the soul, and do not at all take care of the main part - spiritual development and strengthening in the faith.

The Orthodox way of life provided greater development of the soul and spirit. People of the past knew well and performed the beautiful rituals of christenings, name days, weddings, memorials, church holidays, and knew how to tell and interpret fairy tales and lives of saints. Gospel and Bible, etc.

The outstanding Russian thinker I. A. Ilyin proposed a detailed system of national education in his work “The Path of Spiritual Renewal.” “We must do this,” he suggested, “so that all the beautiful objects that awaken a child for the first time, that evoke in him tenderness, admiration, admiration, a sense of beauty, a sense of honor, curiosity, generosity, a thirst for achievement, a will to quality, are national, in our country.” in Russia – nationally Russian; thought in Russian words; so that they feel the blood and spirit of their Russian ancestors within themselves and accept with love and will the whole history, fate, path and recognition of their people.”

The first “ignition of the heart,” according to Ilyin, occurs in the family.

Shmelev shows a person’s life not in the changing seasons, but in the church liturgical circle - The man is walking according to the time marked by the events of church life. It is not for nothing that the chapters of “The Summer of the Lord” are named according to this: “ Lent” “Efimon” “Annunciation” “Easter” “Trinity Day”. And a person goes through everything: “Holidays”, “Joys”, “Sorrows” - this is how the main parts of the “Summer of the Lord” are designated.

The trinity of human spiritual maturation: holidays, joys, sorrows

“The Summer of the Lord” is a “round world” that makes up the trinity of a person’s spiritual maturation: holidays, joys, sorrows.

Part 1. “Holidays.” The life of Vanya’s family is subject to the Orthodox annual cycle. Every day has its own name. The twelve holidays are of particular importance: from Great Lent to Maslenitsa, and after that again Great Lent. The circle is closed: the world existed before this, and will exist after.

Part 2. “Joys” in order of movement from holiday to holiday. This is the second circle: religious procession, name day, fasting, chores(preparing ice, pickling cucumbers, cabbage), the merchant affairs of Vanya’s father (hiring workers), boating on Trinity, sleigh rides down the hills on Maslenitsa, preparing an ice hole for Epiphany.

So everything is set up - just understand and rejoice.

Part 3. “Sorrow” is the third circle according to the Orthodox calendar. A terrible tragedy is the death of my father. The time of sorrow is contrasted with the happy, festive one. All events are deprived of their deep meaning: “Now even the holiday is not a holiday for us.”

But the hero went through 3 life cycles, which make up one large cycle, including holidays, joys and sorrows.

The small universe that feeds the hero's soul includes nature as a spiritual teacher. She, native nature, reveals the beautiful, makes it possible to feel like you are part of it.

Christians are usually joyful and funny people. The New Testament says: in all circumstances, “rejoice and be glad” (Matthew 5:12). Christians in the first century of terrible persecution and execution were "in joy and simplicity of heart" every day.

Shmelev’s book “The Summer of the Lord” was published with the subtitle “Holidays. Joy. Sorrow." Remembering his childhood, which ended for him at the age of seven tragic death father, Shmelev, in accordance with the church calendar, recreated the unchanging circle of existence of “Holy Rus'”: daily life a large merchant house and workers who honor this house as their own, religious and family holidays, religious processions, Maslenitsa and Lent, illnesses and misfortunes, pilgrimages to the Holy Trinity. The thirst for righteousness, according to Shmelev, is a fundamental feature of all Russian everyday life. (65)

Church calendar

The author, apparently, thought about the composition for a long time and decided to arrange the stories so that they resembled the Orthodox church calendar, read through the eyes of a child. This alone shows the originality of the writer’s creative concept. After all, in essence, we are joining the secrets of the immaculate child’s soul. Everyone knows that the church calendar consists entirely of holidays and dates of religious ceremonies. But to build one human life from a host of religious symbols in the movement of flesh and spirit - only a brilliant artist could have guessed this,

Shmelev I.S. begins the novel with Great Lent, or rather with “Clean Monday”. For Vanya this “Monday” is fairy tale, discovery of a new world. Every person remembers his childhood both bright and dark. And I understand Vanya’s state of mind when, on such a fabulous day, events that are not at all fabulous happen. Here the father rudely shouts at Vasil Vasilich: “Drunk face!”; And he can’t even answer, he’s so screwed up. The father changes his anger to mercy when it turns out that Vasil Vasilich did bring the proceeds, and “with the top” at that, and in his pocket he only had a piece of black bread and a stub of pickled cucumber. I think it is very unselfish and fearless in Russian nature to expose oneself to ridicule, like this Vasil Vasilich.

On the way to the church, where there will be standing, a drunk guy comes in and curses with terrible words. Unfortunately, even now there are many of them. There is, of course, anxiety in the child’s soul: on the one hand, there is anticipation happy holiday, on the other hand, the fear that there are people who don’t care about it.

In a tangle of delight, fear and shame, Vanya grows into the world of adults that has existed for so long. But he conceals in the depths of his soul the confidence that he personally will avoid such a life and actions that frighten him in adults.

His soul is maturing, expanding the limits of a child's life. Here he stands near the Cathedral of Christ the Savior - the future golden-headed victim of the Russian people. The temple, not yet destroyed by the Bolsheviks, seems to be dreaming of a new revival, in new Russia. But these are my thoughts, and Shmelev’s hero soars higher and purer in spirit, because he looks at the living ancient temple and nothing darkens his soul. And his thoughts and feelings now are like this: “This is mine, I know. And the walls, and the towers, and the cathedrals. and the smoky clouds behind them, and this is my river, and the black holes, in the crows, and the horses, and the distance of the suburbs across the river.” . - have always been in me. And I know everything. And the cracks in the walls - I know. I looked from behind the walls. when?. And the smoke of fires, and screams, and the alarm bell. - I remember everything! Riots, and axes, and chopping blocks , and prayer services - everything seems to be a reality - as if forgotten in a dream."

This is no longer a fairy-tale childhood feeling, but a ancestral memory, an awakening sense of national pride and involvement in Russian history and national shrines. And I, as a reader and compatriot of Ivan Shmelev, am overwhelmed by just such a feeling, cleansing and healing the soul, as if I were many years old and had time to experience a lot. And I, along with the author of this wonderful novel, I have always believed, believe and will forever believe that the soul of the Motherland is bright!

But we must take into account that I. S. Shmelev shows the life of a child’s soul. In the child’s perception the whole the world appears enlightened, burned, where “nothing is scary” and “everyone is fine.” In the spiritual reality recreated by I. Shmelev, there are no horrors and malice of “this world”, no demonic misfortunes and heavy falls. The hero, childishly “contrite” about his sins, does not know the cruel “spiritual warfare”, overcoming the terrible temptations that fill the world around him. The main thing that Shmelev reveals in the soul of a child is the feeling of the presence of God, trusting love for Him and hope in Him in everything.

The child has in his soul the feeling and awareness of personal communication with God, with the world of holiness; he perceives all the events of church life as a real interaction between a person and those who come to earth from THAT life. Shmelev I.S. shows how for the first time the consciousness of a terrible mystery penetrates into the human soul - the existence of God. “I'm getting scared. I look at the Crucifixion. The Son of God is suffering! But how could God allow it? I feel this great secret- God"

The hero of the book lives, as it were, outside of specific time, everything is based only on church time, flowing according to some special, unearthly laws. The movement takes place from joys to sorrows. From entering conscious adolescence to death. Toward death, not yet one’s own physical one, but to the experience of death—in farewell to one’s dying father. Here, we see, a truly Christian death is revealed: through church preparation for death in the sacraments - for departure. Christian death is both grief and joy. It is not for nothing that at the very moment of his father’s death the boy is immersed in a kind of heavenly vision in which he meets a healthy and joyful father. The sorrow of parting and the joy of waiting for a new meeting are there. (8) Church calendar – plot basis books by I. Shmelev “The Summer of the Lord”

3. Clean (Great) Monday - the beginning of Holy Week before Easter

6. Ascension of the Lord - 40 days after Easter - 06/05/08

8. Apple saved (2)

Three life cycles lived by a person in the order of movement from holiday to holiday (according to Shmelev)

▪ First circle (from Great Lent to Great Lent) –

“Holidays”: the human soul is formed by coming into contact with shrines, with spiritual traditions coming from antiquity. The end of the first book is peace in life, a feeling of calm in everything: night, silence, drops. The beginning of the book (Clean Monday) was the same: morning, silence of the first day of fasting, drops

During the days of Great Lent, which begins seven weeks before Easter, the Church especially invites us to spiritually cleanse and renew ourselves. In the first four days of Lent, all Orthodox people try to go to church to listen to the Great Penitential Canon of St. Andrew of Crete. In reverent silence, in the mysterious twilight of the temple, people stand with lit candles in their hands, listening to the inspired words of the Great Canon and lamenting their sins. We need to have time to repent to everyone we have offended. We will beware of committing sins and try to do good, remember God.

Repentance and contrition - these two most important Christian concepts, fundamental in the formation of a spiritual personality, will become key during the coming Lent. We ponder the words of the repentant prayer of St. Ephraim the Syrian.

Lord and Master of my life, the spirit of idleness, despondency, covetousness and idle talk cannot wait for me.

(Bow to the ground.)

Grant the spirit of chastity, humility, patience and love to me, Your servant.

(Bow to the ground.)

To her, Lord the King, grant me to see my sins and not condemn my brother, for blessed are you forever and ever. Amen.

(Bow to the ground.)

Our great Pushkin will help us understand this wonderful prayer. He turned it into poetry. Compare the texts of the prayer with Pushkin’s poem: everything is word for word, but a miracle happened - the prayer became the confession of the poet himself. He gives it to us as a reward for the work of our souls and thoughts.

"Desert Fathers"

(fragment)

Lord of my days! sad spirit of idleness,

Lust of power, this hidden serpent,

And do not give Idle talk to my soul.

But let me see my sins, O God,

Yes, my brother will not accept condemnation from me,

And the spirit of humility, patience, love

And revive chastity in my heart.

▪ Second circle (in order of movement from holiday to holiday) –

“Joy”: the human soul is depicted in joy, in bright manifestations of happiness. The little things that are so dear to the human heart are beautifully revealed.

“So everything is set up - just understand and rejoice”

▪ The third circle (the time of grief is contrasted with the happy, festive) - “Sorrow”: a mournful, touching story about human losses that overtake each of us along the path of life, cleansing and strengthening our soul.

But Shmelev’s hero passed three life cycles, which make up one large cycle, including holidays, joys, sorrows. This trinity, which makes up the experiences of the human soul, is the process of spiritual (mental) formation of a person.

The ring composition of the book reveals a single whole, an inextricable connection between the past, present, and future. Who creates such comfort in nature, in life for spiritual maturation? Great-grandmother Ustinya “bequeathed to everyone to keep the holy vessel - a symbol of Memory.

The words sound like a refrain: “you can hear someone crying and calling the good news - for - remember, for - remember.”

“If you don’t understand what, your heart will tell you”

Spiritual maturity is the state of a perfect Man

What is a child like?

Theological literature gives an idea of ​​the spiritual gifts of childhood, the virtues that are uniquely inherent in childhood. Their composition and description significantly clarify childhood itself in the eyes of many adults. What allows a child to preserve and increase these first virtues?

Gift. No one feels the need to live according to the selfless law of the gift more than children. This implies a willingness to wait, to tune into life dialogically, when the whole world is filled with appeals to you personally, and, at the same time, a willingness to be responsive (responsible).

Face. It is rare to find such sincere interest in another person as in a child.

Path. Real pedagogy is unthinkable if it is dissolute and does not care about the problem of the meaning of life. Losing one's way is called vanity by adults, and a child, as we know, is always busy with only the most important things. A child does not understand his life as anything other than a journey. He lovingly preserves his memories and is constantly ready to change his opinion about himself if adults talk about him reaching a greater degree of adulthood.

House. The proper state of the soul is the state of “home”, when the happy fulfillment of one’s destiny is found. The atmosphere of the house, which for the first time in the soul of a child reveals the specific content of eternity - for the house will not cease to be that.

In the literature of the 19th century, there were frequent cases of turning to the theme of childhood. Writers examined life through the fresh eyes of children.

According to B.B. Shklovsky, Lev Nikolaevich did not intend to describe childhood, but 4 eras of human development in the trilogy.

“The instrument of Tolstoy’s analysis is a microscope, which he points at the secrets of the human soul. Discovering the smallest particles of human existence, he comprehends the world anew, looking for new ways to measure it. »

M. Sverdlov writes about the “strange talent of A. N. Tolstoy in his story “Nikita’s Childhood” in an article of the same name: “Its novelty lies in the equality of author and character. In the coincidence of points of view - the author's and the children's. Every little thing is seen in a childish way - as an important event and an “excellent thing”. For A. N. Tolstoy, childhood and happiness are almost synonymous: the world is a miracle.”

It is impossible to form a correct picture of children without knowing how they perceive Orthodoxy. And therefore, both in the courses of introduction to Orthodox Theology and in the courses of child psychology, I would recommend including a light and spiritual book: “The Summer of the Lord” by I. Shmelev.

Limited space without restrictions on freedom, cyclical time in accordance with the changing seasons - this is the formula for children's “paradise”.

I. S. Shmelev – researcher of the process of spiritual formation of Man in Russian literature

We can't remake the whole world. But we can change ourselves for the better, and then the world around us will become brighter and kinder. Only then does Faith help us live. Faith cannot be proven with the mind, it is a firm knowledge of the heart that a person is called to eternity.

Shmelev I.S. is one of those writers who found themselves in a foreign land: B. Zaitsev, I. Bunin, A. Remizov, M. Osorgin and others. “But they were not the ones who managed to preserve not only a good feeling for the Motherland that rejected them, but also the gold of Russian speech not tarnished and unspent!”

Someone lived, loved, suffered and enjoyed; observed, thought, wished, hoped and despaired. And he wanted to tell us about something that is important for all of us, that we need to spiritually see, feel, think through and assimilate. It means something significant about something important and precious. And so he began to look for the right images, clear, deep thoughts and precise words.

The philosopher who said that we do not see the sun was right because we sigh in a cloud of dust. Through this cloud of the modern world and our own passions we must come to victory - we must let it subside. Then we will open wide and deeply the inner eye of our heart and look upward to God and his creation of the world. Then we will see with surprise that every flower opens up for us, every ray of sunlight brings us its revelation, every human heart reveals its secrets to us.

We will understand that the world is full of dormant love, and we only need to awaken this love with our own love. Then not a single sufferer will seem alien to us; not a single thing can hide its spiritual secret from us. The more often the look, the more sincere the heart, the deeper the peace.

What conditions are necessary, according to Shmelev, for the spiritual development of a person? Analyzing the “Summer of the Lord,” three conditions can be distinguished.

First condition: cultural environment of Orthodox holidays

The symbolic meaning of the looped composition of the novel is that the life of Vanya’s family is subordinated to the Orthodox annual cycle. Every day has its own name. The twelve holidays are of particular importance. The first part of the novel is called “Holidays”. The narrative begins with Lent and ends with Maslenitsa. Maslenitsa is again followed by Lent. The circle closes. There is a feeling of a world that will exist forever in such a cycle. This “round world” contains, according to the author, the meaning of human life on earth.

Holiday! One of the links in the cultural environment in which I. Shmelev’s heroes live. The culture of a Russian citizen of the 19th century is Orthodox culture.

The word “holiday” is understandable and sympathetic to the Russian person, who has been brought up in pious customs since childhood, who has known the church and its holidays since childhood. A Russian person is accustomed to measuring his entire life, all his working time, according to church holidays. The Russian soul rests and rejoices on a church holiday, and it is good for those whom their parents taught from childhood to honor the holiday, to wait for it with a joyful feeling and to enjoy its refreshing and uplifting power. Our Church has so solemnly arranged not only the great holidays, but also the mysterious expectation of them, that the holiday gradually enters the soul itself, illuminating it with the quiet light of grace. This light shines all year round for those who are accustomed to feeling it.

▪ Lent

The most important and oldest of the multi-day fasts. It is observed in memory of the Savior's forty-day fast in the desert; he also introduces us to Holy Week, and then to the joys of the Bright Resurrection of Christ.

Great Lent is a time of prayer and repentance, when every Christian must ask the Lord for forgiveness of his sins and worthily partake of the Holy Mysteries of Christ according to the commandment of Christ. During Lent, one must especially resolutely abandon all bad habits and passions: anger, hatred, enmity.

Lent lasts 7 weeks (or rather, 48 days) - until Easter. Lent is divided into Lent (the first 40 days) and Holy Week (the week before Easter). The days from the Nativity of Christ to Lent are called Christmas or winter meat-eating, and there are regulations regarding the gradual preparation for fasting. The first and last (Holy Week) weeks of Lent itself are usually observed with particular strictness.

“I wake up from the harsh light in the room: some kind of bare light, cold, boring. Yes, today is Lent. Today is Clean Monday and everything in our house is being cleaned. I look at the torn paper flowers, at the gilded Maslenitsa gingerbread - the toys brought yesterday from the baths: there are no bears, no slides - the joy is gone. And something joyful is stirring in the heart: everything is new now, different. Now “the soul will begin,” Gorkin said yesterday, “the soul must be prepared.” Fast, fast, prepare for the Bright Day. And I promise myself not to be modest throughout Lent. And I see a string of days of fasting as the Bright Resurrection, in the lights. Joyful prayer! She shines with a gentle light on the sad days of Lent. It begins to seem to me that now the old life is ending and I need to prepare for the life that will come. Where? Somewhere in heaven. The soul must be cleansed of all sins, and therefore everything around is different. And something special is around us, invisible and terrible. »

". In the hallway there are bowls of yellow pickled cucumbers, with dill umbrellas stuck into them, and chopped sour cabbage, thickly sprinkled with anise - such a delight! I grab it in pinches – it’s so crunchy! And I promise myself not to become bitter throughout Lent. Why modest things, which destroy the soul, if everything is already delicious? They will cook compote, make potato cutlets with prunes and sear, peas, poppy seed bread with beautiful swirls of sugar poppy seeds, pink bagels, “crosses” from the Cross. frozen cranberries with sugar, bagels and ice cream, jug raisins, rowan pastille, lean sugar - lemon, raspberry, with oranges inside, halva. And wash down the fried buckwheat porridge with onions with kvass. And Lenten pies with milk mushrooms, and buckwheat pancakes on Saturdays. And kutya with marmalade on the first Saturday, some kind of “kolivo”! Is it really possible that where everyone goes from this life, everything will be so lean and why is everyone so boring? After all, everything is different, and there is so much, so much joy.”

“The meat shops in the square are closed. But no one buys anything until Saturday. I want a warm crust, but it’s a sin to even think about it. »

“What a great bargain! Wide canes on the sleigh - all cranberries, cranberries, all red. And here's the cabbage. Wide tubs on a sleigh, a sour and stinking spirit. Golden from the sun, juicy. And here I smelled cucumbers, a strong and fresh spirit, dill, horseradish. Golden cucumbers play in brine and dance. But heaps of carrots - for onion pies, and onions, and turnips, and beets, blood-sugared, like watermelon. And here are the pickles: Antonovka, cloudberries, gooseberries, ruddy lingonberries with linen, plums in cads. Any kvass. lemon bread, poppy seed bread, with saffron, sieved by weight with raisins. And here is the honey row. And here is the jam. And there - in stacks of ice plates - Lenten sugar, like ice, green, and pink, and red, and lemon. And there are soaked prunes, scatterings of sear and raisins. and gingerbread, gingerbread - there is no end. And here comes the oil. In the sun, golden bottles: poppy, mustard, walnut, sunflower. Dried mushrooms, all varieties. »

The writer's color palette is close in clarity and purity of colors ancient Russian painting: red Easter, blue-white-blue Christmas, fresh greenery of the Trinity and - gold, gold - everything is filled with gold: “the sky is golden, and the whole earth, and the incessant ringing seems golden, too, like everything around.”

▪ Annunciation

“My soul is light, calm. Tomorrow is such a great holiday that no one should do anything but rejoice, because if there were no Annunciation, there would be no holidays of Christ. Twilight sky, melting fine snow, calling for good news. How long ago it was! Warm, like a spring breeze. I can still hear it in my heart. The evening is golden and quiet. The sky is so clear, greenish-blue, the very Mother of God sky. The Bright Annunciation is departing. »

▪ Easter (Bright Sunday of Christ)

Easter is also historically the very first Christian holiday. In honor of Easter, the most solemn service is held: Easter midnight service, procession with lit candles around the temple, joyful bright morning and Divine Liturgy.

The penitential days of Great Lent are behind us. The meat-eater begins. On the first day of Easter, modest food is blessed - products made from milk, cottage cheese, eggs, meat. The most ancient of special foods are Easter cake and Easter. The third attribute of the Easter table is colored eggs.

“Lent is already coming to an end, spring is coming. The starlings made noise over the garden, the coachman heard them, and the larks also flew to the Forty Martyrs. Every morning I see them in the dining room: sharp-nosed heads with raisins in their eyes looking out from the bread bowl, and rosy wings braided at the back. It's a pity to eat them, they are so good, and I start with the tail. They baked poppy “crosses” on the Cross. Easter is coming! They brought a “spider” from the barn, a round brush on a pole, to sweep the ceilings for Easter. In Egorov’s store, they removed the boxes from the window and put up a carousel with eggs. I admire them for a long time: they spin quietly, one after another, like a dream. On gold rings, on scarlet ribbons. Sugar, satin. In bakeries there are white caps on the windows with letters - X. V. The father is pleased: Easter will be calm. Last year we celebrated Matins on the river.”

“There’s a crowd in front of Kazanskaya, looking at the dome. The Shroud is taken out in the church. I'm sad: the Savior has died. But joy is already beating: he will rise again tomorrow! Golden coffin, saint. Death is just this: everyone will be resurrected. Today I read in the Gospel that the tombs were opened and many bodies of the departed saints were resurrected. And I want to become a saint - even tears come. With hidden joy, mixed with sadness, I leave the church. »

“We smell like mastic, Easter and ham. The floors have been polished, but the carpets have not yet been laid. They let me paint eggs.”

“Holy Saturday, evening. The house is quiet, everyone lay down before matins. I make my way into the hall to see what’s on the street. There are few people, they are carrying Easter cakes and Easter cakes in cardboard boxes. The wallpaper in the hall is pink - from the sun, it is setting. In the rooms there are crimson Easter lamps: were there blue ones at Christmas? They laid out an Easter carpet in the living room, with crimson bouquets. The gray covers were removed from the burgundy armchairs. The images feature wreaths of roses. There are new red carpets in the hall and in the corridors. In the dining room on the windows there are colored eggs in baskets, crimson: tomorrow the father will celebrate Christ with the people. I like to walk around the rooms in silence and look and listen - everything else! - so extraordinary, holy. My soul is joyful and quiet, and for some reason I want to cry.”

“Gorkin takes me by the hand. He takes me to church. Gorkin is wearing a new jacket, with a pink scarf around his neck and under his beard. His candle is red, entwined with gold. “The religious procession is now, let’s go make arrangements.”

“The morning is in the sun and ringing. Easter, red. The father, dressed up, whistles. He stands in the hallway, near the baskets with red eggs, and makes a sign of Christ. Treats in the yard. Vasil-Vasilich is operating, in a flaming shirt, his vest wide open, and is about to start dancing. The accordions itch. They kiss each other. Easter is red! Both the day and the ringing are beautiful. »

“I look at the testicles that were given to me. This is crystal gold. Here - with a stretchable fat worm. With soldiers, with ducks, carved and bone. And now, porcelain - my father's. It has a wonderful panorama. »

“I look through a golden crystal egg. Gorkin gave it to me at Matins. »

▪ Palm Sunday

During the all-night vigil on the feast of the Entry of the Lord into Jerusalem, people stand with branches in their hands. In the East these branches are palm trees, in ours they are willows, the harbingers of the coming spring. Hence the name – Palm Sunday.

“Everything was created in wisdom. - Gorkin rejoices at the willow, stroking the golden willows. - You can’t find a flower anywhere now, but the willow has been taken down and is always like this on St. Lazarus, at the Entrance of the Lord. The willow is even more alive, and lo and behold, it’s blooming. How can you not rejoice, my dear! He hugs the willow and rubs his head into it. And I smell the willow: it smells bitter and fragrant, like the living bitterness of loess, a dense, dense spirit, it tickles my face with guns, it’s so pleasant. »

▪ Trinity

“It smells like hot cheesecakes, wafting on the breeze. I'm sitting on the boards by the garden. It's truly a summer day. I sit high, birch branches curl around my face. The leaves are so juicy that my white jacket has turned green, and my hands are like paint. It smells like a green grove. I wash my face with the leaves, rub my face, and through the fresh greenery I see a new yard, a new summer. The garden is already shaded, the apple trees are white with color; A dandelion is turning yellow in the lush, thick grass. I walk along the boards towards the lilac. She feels faint from the weight of her brushes, I take them in my arms, plunge into the fragrant coolness and feel the drops of dew. Tomorrow everything will be broken off for the image. Whitsuntide tomorrow."

“We are all going with flowers. I have lilies of the valley, and in the middle there is a large peony. The fence near Kazanskaya is green, surrounded by birch trees. The steps are littered with grass so thick that your feet get tangled. It smells like a green meadow, crushed damp grass. You can’t see anything from the birch trees in the doorway; everyone’s heads are touching them and they’re pushing them apart. It’s as if we are entering a grove. There is a greenish twilight and silence in the church. No steps are heard, everything is covered with grass. And the smell is very special, somehow thick, green, even a little stuffy.”

▪ Christmas

The snow falls evenly on the ground. Frosty starry night.

It seems that the sky has become closer. All nature falls into sleep, and a light of hope lights up in the heart that the world around us will become better.

Every time we cross the threshold of the New Year, our souls become especially warm, because in a few days the Christmas holiday will come!

Nativity - amazing time when the heart is filled with anticipation of a miracle. And this miracle happens!

“Christ is born, praise!” - rushes over the Universe, - “Christ from heaven, meet me!” - the whole world sings the glory of the Creator. Angelic powers and the human race together glorify Him whose love has no boundaries. And that’s probably why Christmas is called “Winter Easter.”

Each of us tries to spend this day differently than any other: to give kindness and love to a loved one, become better, and most importantly, closer to God.

And here is a description of the starry sky: “And there are more and more stars. And what stars! It’s not Easter, I won’t call back, but it spreads with ringing, covers with silver, like singing, without end and beginning. - hum and hum." The image of the stars as a plan for eternity.

“Our Christmas is coming from afar, quietly. They fasted for six weeks. ".

“Before Christmas, three days before, there are forests of fir trees in markets and squares. And what Christmas trees! There is as much of this goodness in Russia as you want. Not like here - stamens. At our Christmas tree. As soon as it warms up, it straightens its paws - the thicket. In the snow, in the forest. Nice! You sip a little, and the steam comes out in clouds, like from a steam locomotive. And the frost is stronger. The sky is in smoke - purple, on fire. There is frost on the Christmas trees, if you step on a frozen crow, it will crunch like glass. Frosty Russia, a. warm!. On Christmas Eve, before Christmas, they didn’t eat until the star. Kutya was cooked from wheat with honey; broth - from prunes, pear, sear. They put it under the image, on the hay. Why?. It’s like it’s a gift to Christ. He is in the hay, in the manger. It used to be that when you were waiting for a star, you wiped all the glass. There is ice on the glass from the frost. What a beauty, brother! There are Christmas trees on them, stains like lace. If you rub your nail, you can’t see the star? It is seen! The first star, and there is another. The glass turned blue. Behind the frozen piece of glass is a familiar Angel with a golden flower, freezing. Showered with glitter. I recently held it and touched it with my finger. Paper Angel. Well, a card. showered with glitter, like snow. Poor thing, it's freezing. You are leaving the Church. Everything is different. Snow is holy. And the stars - holy, new, Christmas stars. Christmas!. In the kitchen. the stove is burning. And it’s Christmas in the house. It smells like polished floors, mastic, and a Christmas tree. The lamps are not lit, but all the lamps are. The stoves are crackling and blazing. Quiet light, saint. ".

“People come and go with red faces, wearing white collars. The day has already passed. Now the tree is burning - and burning out. Frost shines through the black windows. I'm dozing. Somewhere a harmonica is playing, stomping. - must be in the kitchen. A lamp is burning in the nursery. Red tongues from the stove jump on the frozen windows. Behind them are the stars. A big star is shining over Barminikha’s garden, but it’s completely different. And she, the Saint, left. Until next year. »

▪ Christmas time

The days after the Feast of the Nativity of Christ are called Holy Days. They were popularly called "Svyatki". Fasting is canceled on these days; even on Wednesday and Friday you can eat fasting food.

Since ancient times, these days have been favorite among the Russian people. Prayer singers walked through villages and towns with the star, entered houses, praised the owners of the house, congratulated them on the holiday, and sang carols. No one wanted to show their stinginess on these joyful days, and the singers were generously presented with pies, gingerbread, and even hard cash. Caroling is a folk custom. Although it has undergone changes, it is still associated with the ancient pre-Christian beliefs of our ancestors.

On these days, fasting, kneeling, and the celebration of the Sacrament of marriage are prohibited.

"Christmas. Wonderful in this word. The word appears bluish. "Can this be so?

The purity and blueness of the snow before dawn. A pure soul born - this is the symbolic meaning of the color blue in the description of Christmas:

The day, the holiday of Christmas, is born, the Sun is born, extraordinary feelings are born in the soul of a child.

We pay attention to the verbs: it brightens, turns pink, splashes with pinkish dust.

This is how the feeling of celebration and light grows. For Shmelev, the Sun pours joy into everything.

“They cover it in a cold room. They lay out a blue tablecloth, a Christmas tablecloth, and put out the tableware too, with blue borders. A snack is served on the bench. thick sausage. , herring with onions, salted smelts. long pies, with cabbage and eggs. »

“- I have an Oracle, I can guess. - says Gavrila, - the clerk brought it to show. He says he knows everything! Oracle. He climbs onto the floor and takes off a plump, tattered book with curled leaves. Everyone is looking. Gorkin puts down the pages, and on them are drawn wheels, just wheels. But no one knows how to guess. Written between the pages - “Pisces”, “Cancer”, “Sagittarius”. »

". And we, the baptized ones, would rather throw them at King Solomon’s circle, it’s a sacred matter. He smoothes a grayish sheet on the table. Everyone is looking at him. On a leaf covered with flies, a circle is drawn, with a face like a moon, and from the circle there are white and gray rays to the edges; At the end of each ray there are numbers. Gorkin takes the bread and rolls it into a ball. - Well, what will the holy King Solomon himself tell the fortuneteller? guess who?. The spool jumps on King Solomon's face and rolls down the ray. Everyone piles onto the table.

Fell to five. Whoa-oh. Let's look at the back and see what's written.

I see how Gorkin’s eyes glow with wrinkles. I feel his hand tugging at my leg. For what?

Come on, under the fifth number. come on?. - Gorkin moves his finger, and I, literate, see how he reads. only for some reason not under 5: “Let the scoundrel not carry you away with her eyelashes!” Yep. that's what you need. about eyelashes, scoundrel. King Solomon himself posted about you. Not-ho-ro-sho-o.

It's a well-known fact, the hot girl! - says Grishka.

Matryosha is dissatisfied, brushes it off, and almost cries. And everyone says: it’s true, King Solomon himself, no mistake.

And if you correct yourself, this will be your real destiny!” Gorkin says affectionately. - Give me a vow. Here I'll throw it at you again. come on?

And he reads: “A well-behaved wife gains glory!” Do you see? You will get married, and you will be famous. Well, who else? Grisha wishes. Matryosha crosses herself and is all beaming. She must be happy, the roses on her cheeks are burning.

Well, tell the servant of God Gregory, King Solomon the Wise.

Everyone even squeals with impatience. Grishka chuckles, and it seems to me that he is afraid.

Seven is shown, hundred-oh. - says Gorkin and runs his finger along the lines. Only I see that it is not printed under the seven: “Take care of yourself from another’s wife, for her path is to the dead!” - Did you understand Solomon’s wisdom? To the dead!

It hit the nail on the head,” says Gavrila. - So, you will soon die for someone else’s wife!

Everyone looks at Grishka thoughtfully: King Solomon himself rolled out his fate! Grishka became quiet and no longer cackled. He asks quietly:

Throw some more, Michal Pankratych. Maybe there will be something else, more fun.

Is King Solomon joking with you? Well, I'll throw it again. Do you think the king

To deceive Solomon? This is not your neighborhood guard or the owner there. Well, take it, here. 23! Here it is: “The tongue of a fool is ruin for him!” What did I tell you? Once again everything is ruin for you.

This is a joke to me. Why should I die again? - Grishka asks in a voice that is no longer his own. - Let me throw it myself?

Don't you believe King Solomon? - Gorkin laughs. - Throw it, throw it. How many rolled out? 13? You don't know how to read. Let's read: "Don't forget this!" What?! Did you think you'd outsmart? And he told you, “Don’t forget this!”

Grishka spits on the floor, and Gorkni says sternly:

Are you spitting on the holy word?! Look, brother. Yeah, out of grief! Well, God bless you, I’ll tell you one last time what will happen to you if you correct yourself. Well, a dozen rolled out: “Do not deviate either to the right or to the left!” That's it. King Solomon the Wise!

Everyone is rolling around laughing, even Grishka. And I begin to understand: this is about Grishka’s drunkenness.

So, learn wisdom, and it will be good! - Gorkin instructs and keeps laughing.

Everyone is happy. Then he rolls out to Gavrila that “the whip is on the horse, and the stick is on the fool.” Then to the nanny. She gets angry and goes upstairs, and Gorkin shouts after him: “You grumpy wife, like a sewer!” You cannot fool King Solomon. And Gorkin threw me a ball, kissing the top of my head: “Don’t let your eyes sleep.” Everyone laughs and points at my drooping eyes: that’s how the king is Solomon the Wise! Gavrila seizes: ten strikes! They take me off the bread box, and Gorkin himself carries me upstairs. Dear Christmastide. I fall asleep in the warm nursery. Dreams come, light, pink. Scraps of them still hover in my soul. Light dreams from a rosy childhood. Wake up ringing. Quick, strong steps, the smell of familiar orange blossom, snow, frost.” (64, 133).

▪ Maslenitsa

Maslenitsa is, first of all, a rich and satisfying meal. At this time, you need to eat as many times as the crow caws. Each day of Shrovetide Week has its own special names.

Monday was called "meeting". We celebrated Maslenitsa.

Tuesday - “playing”, from this day various kinds of entertainment began: sleigh rides, folk festivals.

Wednesday - “gourmet”, opened treats in all houses with pancakes and other dishes.

Thursday is “revelry”; this day was the middle of games and fun.

Friday is “mother-in-law’s evening.” If on Wednesday the sons-in-law visited their mothers-in-law, then on Friday the sons-in-law held “mother-in-law parties.”

Saturday – “sister-in-law’s get-togethers.” On this day, it is customary for young daughters-in-law to host their husband's relatives.

Forgiveness Sunday is the culmination of the preparatory period for Great Lent. On this day, it is customary to forgive each other’s offenses in order to begin Lent with a clear conscience the next day.

The circle is closed: the world existed before this, and will exist after.

Each holiday has its own name, behind which are the pages of Holy Scripture

Each holiday has rules of behavior and actions.

"Maslenitsa. Even now I still feel this word, as I felt it in childhood: bright spots, ringing sounds - it evokes in me; flaming stoves, bluish waves of children in the contented hum of the crowded people, a bumpy snowy road, already oiled in the sun, with cheerful sleighs diving along it, with cheerful horses in roses, bells and bells, with playful playing of an accordion.

Or has something wonderful remained in me since childhood, unlike anything else, in bright colors and gilding, which was cheerfully called “Maslenitsa”?”

“Thaws are becoming more frequent, the snow is getting oily. On the sunny side, icicles hang like glass fringes, melting and clanking on the ice. You jump on one skate, and you feel it cutting softly, as if on thick skin. Farewell winter!"

“Maslenitsa is in ruins. Such sun that warmed up the puddles. The barns glisten with icicles. Guys are walking with funny bundles of balloons, organs are buzzing. Factory workers, piling up, riding in cabs with accordions. The boys “play pancake”: hands back, pancake in the teeth, trying to tear each other out with their teeth - not to drop it, having fun fighting with their muzzles. »

“On Saturday, after pancakes, we go skiing from the mountains. The zoological garden, where our mountains are built - they are made of wood and filled with ice - is filled with deep snow, the paths are only covered in snowdrifts. I admire and admire “Maslenitsa”, I’m afraid to touch it - it’s so good. Everything is alive! And Christmas trees and bears. and mountains. and the golden game over everything. I look and think: Maslenitsa is alive. both flowers and gingerbread - everything is alive. There seems to be something in this, but - what? Can not say"

“After praying to God, I crawl under the chintz curtain by the window and open the window. I listen to how quiet it is. Black night, deaf. Sipping damp with the wind. You can hear it dripping, gurgling, boring, boring. Bells, as it were? A scream breaks out somewhere, it’s unclear. And again silence, deaf. Here it is, the silence of Lent. His sad days come in silence, under the dull gurgle of a drop. »

Second condition: communication with spiritually rich people

The book's image system represents a circle, in the center of which main character works by I. Shmelev, boy Vanya. For Vanya, everything is new in this world. He learns it under the influence of adults in everyday communication. This is the core of the novel on which everything else is strung. In my opinion, the composition of the novel and the emotional movements of the little hero correspond. On the way to the temple, he comes across a drunk guy who curses with dirty words, but the adults do not pay attention to him, and this calms the boy down and makes peace with a world where there is holiness and ugliness.

The outstanding Russian thinker I. A. Ilyin proposed a detailed system of national education in his work “The Path of Spiritual Renewal.” “We must do this,” he suggested, “so that all the beautiful objects that awaken a child for the first time, that evoke in him tenderness, admiration, admiration, a sense of beauty, a sense of honor, curiosity, generosity, a thirst for achievement, a will to quality, are national, in our country.” in Russia – nationally Russian; thought in Russian words; so that they feel the blood and spirit of their Russian ancestors within themselves and accept with love and will the whole history, fate, path and recognition of their people.

The first “ignition of the heart,” according to I. Ilyin, occurs in the family.

Family is one of the highest human values, the highest factor in the formation of a person. Most often it happens like this: the family will either reveal all the abilities inherent in him, or disfigure him, making him unsuitable for anything. A society that neglects the family suffers irreparable damage, and if this happens over a long period of time, sooner or later such a society will cease to exist, as has happened more than once with many ancient civilizations. The whole atmosphere of spiritual harmony, calmness, goodwill that reigned in the family.

The beauty of spiritual communication is what matters. “Everyone was connected to me, and I was connected to everyone.”

Among the many characters in “The Summer of the Lord,” two heroes stand out: Vanya’s father, Sergei Ivanovich, and the old carpenter Mikhail Pankratych Gorkin.

Gorkin is significant surname Since Easter is popularly called Krasnaya Gorka, it is not for nothing that Sergei Ivanovich affectionately calls the old “fileman” Gorka. Gorkin indeed carries out daily service to the laity for the sake of preserving the patristic tradition, but he does this with the consciousness of Philokalia, inviting his pupil to comprehend the meaning of Orthodox ritual for himself.

Gorkin appears literally from the first pages of the story. “The door opens, Gorkin comes in. There are such people-pleasers.” Or here’s more about him: “Gorkin took communion today. It seems to me that he will certainly be a monk, like Sergius the Venerable: they are very similar.” “The keys to the candle box are in his pocket, and he always jingles them: he must be pleased. ".

“He says it’s not known. What about in the picture, where Last Judgment?. This picture hangs on Gorkin’s wall with icons. “It’s possible that all creation will be resurrected.” - Gorkin says thoughtfully. - Why judge! She is an unreasonable creature, bribes are fine from her. Don’t think about stupid things, this is not the time, don’t think about it. »

If the meaning of the image of Gorkin as Vanya’s spiritual mentor is sufficiently clear in the context of I. Shmelev’s story, then with the image of Sergei Ivanovich everything is somewhat more complicated: he is an entrepreneur, a business man.

The whole story is like a filial bow and a monument to the father, created in words. Busy with business and worries, a father always finds time for his son, for home, for people. It is no coincidence that a huge, ruddy pretzel, “so wonderful,” unprecedented, delicious, delicious, was given to Sergei Ivanovich on his name day as a sign of great love and respect from those around him. But with all the scope of his affairs, he cannot be considered one of the rich people of Moscow. The explanation here is simple: in Sergei Ivanovich’s family it is customary to conduct business honestly, without deception and dark speculation, to respect hired workers, pay them in full for their work, and reward them for talent and skill.

But we talked about the mournful notes that are increasingly heard in the story. The father dies after falling from his horse. “On a small desk. I closed my purse without seeing. walked out of the office on tiptoe. and did not enter again.”

There is barely suppressed pain here. Everything reminds me of a living, healthy father, of a happy time, and therefore “it’s both joyful and painful,” more, of course, painful.

People who had a special influence on Ivan’s spiritual maturation

Other people move around the main character, as if in a kaleidoscope, and everyone gives a piece of their soul to this child:

▪ Father (kind, generous, loving, sincerely believing),

“In the office, my father is screaming, banging his fist and stomping. On such and such a day! This is him on Vasil-Vasilich. I just forgave you yesterday. I am afraid to enter the office, he will certainly kick me out, “in the heat of the moment.” - Drunk face! - the father shouts, banging his fist on the table on which piles of money are bouncing with a clink. - And you’re drunk now?! on such and such a great day! The audience was almost killed at the skating rink?! Lost the bag of proceeds. for three hundred rubles! Thank you, the old cab driver, he still remembers God, he brought me. forgot at his feet?! Out to the village, crew! - Do the math. everything in full, sir. I have the master's goods. For a thousand revenue, sir, do the math. The tickets will prove it. - Go. – the father says in a fallen voice. - Upset for such a day. Fraudsters! Yesterday I asked for forgiveness, but didn’t say a word about the scandal! Get out of sight. I feel sorry for him and ashamed of my father: on such and such a great day, sin! The father is still upset. Vasil-Vasilich also walks sadly, upset. - Vasil-Vasilich. Come in for a minute, brother. “Gorkin says to me, excitedly, his voice is trembling: “Do just that, take your dad’s example.” never offend people. And especially when you need to take care of your soul. caves Vasil-Vasilich was given the fourth ticket for fasting. This is how you treat people. Our guys are good, they appreciate it. »

“I look at my father. His face somehow lit up, his eyes sparkled. He quickly goes to Vasil-Vasilich, takes him by the shoulders and shakes him hard, very hard. And Vasil-Vasilich, having released the shovel, stands with his back and is silent. "(63, 23)

“Did you hear, little siskin? - says my father, touching my cheek. - A nightingale is not a novelty, but making a lark sing, and even at night. Father loves to tinker with birds and light lamps when he is at home. Father is not dressed yet, in a shirt - that makes me like him even more. Rolling up his sleeves on his white arms with bluish veins, he takes the nightingale in his palm, pinches the nightingale’s nose and dips it three times in a bucket of water. Then he carefully shakes it and deftly lets it into the cage. The nightingale puffs up in a very funny way, sits on its wings and looks dumbfounded. We are laughing. Then the father puts his hand into a glass jam jar, where black cockroaches quickly run and fall from the walls onto their backs, catches them - he is not afraid - and sticks them into the bars of the cage. The nightingale doesn’t seem to see, the cockroach moves its antennae, etc. bale! - there is no cockroach. ".

“Father comes in, dressed up, smelling of perfume. There is a diamond ring on my finger. Very young, cheerful. he says affably - I’ll forgive you for a bite to eat, make yourself at home. He gives me a taste from a glass, and everyone laughs as I start coughing and wincing. "

“Why, sissy, aren’t you sleeping? – my father grabs me and throws me onto my wet knees and onto my cold boots covered in mud. - We caught the little ones! Denis the fellow threw all the anchors and turned them around. Do you know Denis the Robber, the soldier? And our Gorka, old man, and Vasil-Kosoy. All! Bow to them, yes! They made me happy, dammit. good fellows! How much, you say, come on guys, huh? And it bothers and bothers me. - And not a word about myself. like a sheep. - Gorkin laughs. “Denis already said: “He screams - you won’t catch him, you devils, I’ll hit everyone on the neck!” How can you not catch it? The night, well, was clear, monthly. »

“I cling to my father, to my leg. He touches my cheek. His fingers smell of fragrant, Athonite oil.

Would you go to bed, brother?

Whether it’s from pent-up joy, from the fatigue of these days, or from sadness that has picked up for some reason, I start crying, cling to him, I want to say something, I don’t know. He lifts me up to the very ceiling, where a squirrel sits in a cage, laughing with its teeth from under its mustache. takes it out of the table. golden egg on a chain!

You can take it for Matins, just don’t lose it. Come on, open it.

I can hardly open it with my fingernail. I kiss the gentle hand that smells of wood oil. He takes me on his lap and strokes me. »

“My father grabs me by the cheek and sits me on his knees on the sofa. He smells like horse and hay. And, rocking me, he begins to sing cheerfully. »

". Father tickles with his cold wet mustache and whispers: “Are you sleeping, captain?” And I feel on my cheek the subtle and sweet smell of a wonderful pear, and grapes, and cork sawdust. ".

▪ Old Man Gorkin Mikhail Pankratych (keeper and continuer of traditions, bearer of the ideals of holiness, goodness, beauty)

“Get up, my dear, don’t fret. - Gorkin says to me affectionately, sticking the basin under the canopy. - Where do you have it here, Maslenitsa is a fat woman. we'll kick her out. Lent came and I’ll bite off the wolf’s tail. You and I will go to the Lenten market. »

“Gorkin is reading the Gospel at the window, shouting to the whole workshop like a sexton. Reads by warehouse. They listen in silence and do not smoke: it is prohibited for the entire fast, from Gorkin; can go to the yard. »

“Gorkin walks importantly, carefully: he has a medal on his neck, from the Synod! Today I came with a paper, and the priest presented it, in front of the whole parish, “for kindness in the presence of the teacher.” Gorkin was moved, kissed both father’s hands, and kissed his father deeply, and many others. He stood on the candle box and poked him in the eyes with a handkerchief. The medal is silver, “three pounds.” The third medal is already, and two are “sent for the banners.” The shopkeepers are jealous and look at the medal. Gorkin shows willingly, carefully, and kisses everything as shown. »

“On the approach to the barn, in the sun, Gorkin sits in a short fur coat, his sleeves are shrunk like an accordion. They call him a “fileman” for his clean work. He no longer works, but at home. His father loves to talk to him and always sits him with him” (63, 60)

“And the master is crying, and Squeak, and the soldier. says that no one has such a song, only we have. He takes me on his lap, strokes my head and tries to teach me how to sing: “Lu-uchi-i-i-nushka. “- and I see round light tears rolling out of his bluish, old eyes.”

". dreams come. Both dear Gorkin and King Solomon merge. A golden crown, in glitter, and Gorkin’s pink shirt, and senile pink cheeks, and a pink scarf around his neck. somewhere they go somewhere, as if flying through the air. ".

▪ Clerk Vasil Vasilich Kosoy

“Through the crack I see Vasil Vasilich’s broad back, his red neck and the back of his head. The folds on the neck play like hormones, the back staggers, and the huge fists are thrown back.”

“Everything upset him so much that he didn’t even pinch his cheek. »

". I hear my father scream, and see my father, in a jacket and hat, quickly walking towards the barn. - How is it that, according to ticket books, the proceeds amount to a thousand, but the money is three hundred rubles more? What kind of miracles? “What exists is all yours, but there are no miracles here.” I want your money. I still have a cross around my neck!”

“Vasil-Vasilich Kosoy has special grub. But today, Christmastide, Vasil-Vasilich is in the Zoological Garden, driving the public down from the mountains. »

▪ Poultry farmer Solodovkin (sold a lark to his father, and also sold nightingales and canaries)

“I know Starlings, in a cage in our dining room, from Solodovkin - such a famous bird house. The famous Solodovkin, who gives us both starlings and nightingales. »

". And, rascal Solovodkin, he didn’t deceive! Solodovkin’s, without deception, thunders all over Moscow. ".

“And in the yard Solodovkin is sitting on the porch with a bundle of cages under a black calico. He's wearing a tattered coat, he seems very poor. But he speaks like he’s important and shakes his father’s hand. Solodovkin puts his hand under the calico, chattering begins there, and in Solodovkin’s hand I see a bird. -Take it in your hand. Hold it, don't crumple it. he says sternly. I'm so glad I don't see the bird. I unclench my fingers and hear - puff. - but I don’t see anything. I already see the second one, it looks like a sparrow. I even kiss her and hear the smell of chicken. flew away. They give me more and more! This is such a joy! »

▪ Soldier Denis (drunkard thief)

“Will Denis’s father forgive him for drinking away all the proceeds? Denis lives on the river, at the portomoy, collects pennies in a bag - and drank these pennies. How many days does he sit on a bench at the gate and remain silent? When my father passes, he jumps up and shouts like a soldier - I wish you good health! But my father still doesn’t answer, and I’m ashamed of him. Denis is a soldier, some kind of “guardsman”, with a silver earring in his ear. Today I whispered something to Gorkin and blinked. Gorkin said, “Try it, okay. Don’t forget live fish!” Denis is a famous fisherman, he always brings bream and burbot, but how can I get it now?”

“And so, I see Denis coming up the stairs, their kitchen. - I have the honor to congratulate you on the holiday! - he shouts bravely like a soldier. Denis’s face is swollen, his eyes are red, it’s obvious he’s been fishing all night. - Okay, take it down. - says the father. – I’m glad to try, just not. get over it! – Denis screams and seems to fall into the kitchen. And I pull Gorkin and whisper: “That’s what you said, I heard, about the fish!” And the father laughs. ".

“On the sidelines, Denis smokes a pipe and spits into a puddle. Father calls: “Go, garden head!” Denis jumps up, picks up the bird like a pebble, and launches it into the sky, completely unusual. »

". Crying. soldier. And the soldier strokes me, pulls me towards him, and his crosses rub my cheek. I feel so good with him, extraordinary. ".

▪ Old coachman Anticannon

“The coachman Antipushka, who is also respected and who is now “only for bread.” Antip knows everything. »

“The old coachman Antip comes up and they let him release the bird.”

“And then – oh, how long, long ago! - in that room with the couch, did I think that they would all return to me after many years, from far away. completely alive, to the voices, to the sighs, to the tears - and I will lean close to them and grieve! ".

Thus, in the story “The Summer of the Lord” I. S. Shmeleva restores a deep, integral system of family education based on the patristic Orthodox tradition. The authority of the father, who affirms the principles of Orthodox morality in the family, the most important role of the priest, the spiritual mentor of the laity, in addition to the ministry of the priesthood; the concept of society as an artel, a single family, sacredly professing Orthodoxy - these are the principles that must be followed for education moral people, patriots, defenders of the Motherland.

The third essential condition for spiritual maturation: communication with nature as a spiritual teacher

What does it mean to communicate with nature? See the beautiful! The image of Beauty as a teacher, educator in the story has many faces, and I think that first of all we saw beauty in the pictures of nature written by amazing artist words.

“I open the window. Ah, spring! So warm and fresh! It smells like warmth and snow, fragrant spring snow. A sharp chill blows from the icy mountains. I hear it smells like a river, a living river! Sparrows are sitting on the branches, all wet, from the drops, swaying. - and I want to swing with them. The buds on the poplar are swollen. A puddle begins to accumulate - the sure beginning of spring. The ducks who have been released into the wild can’t wait for her: they stand and peel the snow from the water with their noses, stand on their paws for hours. And invisible streams ooze. The ducks also quack, joyful - well, well. so-so. And the droplets from the barns joyfully chatter vying with each other - drip-drip-drip. And in everything that I see, that looks at me lovingly, I hear - so, so. And the heart serenely taps - well, well. »

“I wake up early, and the sun is already shining in the room. Annunciation today! In the hallway, nearby, a bucket rattles and the splash of water is heard. Spring has come, and the nightingales are being bathed, otherwise they won’t sing.”

“The road flows, we drive as if through thick botvinia. The sun is bright, the grooves are murmuring, the boards are being laid. »

“Puddles and dormer windows let out bunnies: it seems that the sun is playing with them, cheerful, like on Easter. This is how Easter will be!”

Christmas landscape. “Do you know Snowball? Here it rarely falls out and melts. And here it will fall - there was no light for three days! Everything will fail. There are snowdrifts on the streets, everything is white. On the roofs, on the fences, on the lanterns - that’s how much snow there is! Hanging from the roofs. It hangs and collapses softly, like flour. And the frost is such that the air freezes. It stands with frost; foggy, smoky."

The theme of Heaven, its beauty, timid craving for heaven, the unity of man and heaven constantly sounds in the story. “The sky is clear, blue, deeply beautiful.”

“It begins to seem to me that now the old life is ending, and I need to prepare for the life that will come. Where? Somewhere in heaven"

Feel the state of nature! When you read pages about the beauty spilled in nature, you not only see it, but also hear sounds, feel smells - it’s so amazingly written. Light, joy - this motive in the perception of nature sounds constantly. The landscape is like a kingdom of light.

“Cap. cap. As I fall asleep, I keep hearing the rustling of the iron outside the window. Spring, spring! What kind of post is there now, if spring has come? There he plays like drops. -tra-ta-ta-ta!”

“I can’t sleep, I keep thinking. Outside the black window, snow is lashing the glass, winter is coming. and wherever you look, everything is white.” This description of winter surprisingly combines real examples of the beauty of winter nature, which spiritualizes the life of a child, connecting it with invisible threads to the eternal and beautiful. The stove is firing from the frost, the shadows are jumping. And there are more and more stars. And what stars! If you open the window, it will cut and burn with frost. And the stars! The black sky is boiling with light, trembling, flickering. And what stars! Mustached, alive, fighting, piercing the eye. There is frost in the air, through it there are more stars, sparkling with different lights - blue crystal, and blue, and green - in the arrows. And you will hear the ringing. And it’s as if these are stars – they’re ringing! Frosty, echoing - just silver. You won't hear that, no. Otherwise it’s taut silver, like ringing velvet. And everything began to sing, a thousand churches were playing. You won't hear that, no. It’s not Easter, I won’t call back, but it spreads with ringing, covers with silver, like singing, without end and beginning. - hum and hum. You put on felt boots, a sheepskin coat, a hat, a cap - the frost doesn’t sting. When you go out, there will be a melodious ringing. And the stars. If you touch the gate, it will be filled with a crash. Freezing! The snow is blue, strong, and squeaks subtly. Along the street there are snowdrifts and mountains. And the air. - blue, silvery with dust, smoky, starry. The gardens are smoking. The starry ringing is melodious. - Christmas"

Feel like a part of nature! A small universe that feeds the hero’s soul. She, native nature, reveals beauty and makes it possible to feel like a part of it.

The life of nature invades the relationships of the heroes, helps to understand their state of mind, character, and conveys the feelings of the heroes.

Conclusion

The problem of human spiritual development is eternal modern problem spiritual and moral education of Russians. To the question: “When does the time of spiritual maturation begin?” - L.N. Tolstoy answers: “Happy, happy, irrevocable time of childhood! How not to love, not to cherish memories of her! These memories refresh, elevate my soul and serve as a source of the best pleasures for me!” The exalted soul is the source of spiritual energy necessary for life as creation. The spiritual life of the protagonist is a celebration of piercing love for his native land, a celebration of serving his native land, maintaining its traditions, rituals, beliefs, touching worship of its shrines (this is the meaning of the life of a Russian person), overcoming the sorrow that tests the soul of growing up.

To better understand the role of Shmelev’s book “The Summer of the Lord” in revealing the psychology of a child’s spiritual maturation, it is worth turning to the story - the parable of G. Yudin “The Heart”. One wise old woman was asked how she, having lived such a hard life, “remained younger in soul than all of us.” Her secret was simple: “I write down all the good things that were done to me in my heart, and all the bad things – on the water.”

“The Summer of the Lord” remains for me a book about the precious spiritual abilities of a child to preserve the youth of the soul. A person cannot live without love, because the most important and precious thing in his life comes from the heart.

Orthodox culture, nature and communication with spiritually rich people are sources of spiritual and moral culture. A spiritually perfect Man is a man of Duty, Conscience, and Love. Only contemplative love opens another’s soul to us for faithful, heartfelt communication, for mutual understanding, for friendship, for marriage, for raising children. All this is inaccessible to heartless people. Only contemplative love reveals to a person his homeland, that is, his spiritual connection with his native people, his national identity, his mental and spiritual womb on earth. Having a homeland is happiness, but you can have it only through love. We cannot live without love. Without it, we are doomed with our entire culture. In it is our hope and our salvation.