A BRIEF OVERVIEW OF THE METHODOLOGICAL SIDE OF EARLY BYZANTINE EDUCATIONAL IDEAS

КРАТКИЙ ОБЗОР МЕТОДИЧЕСКОЙ СТОРОНЫ РАННЕВИЗАНТИЙСКИХ ОБРАЗОВАТЕЛЬНЫХ ИДЕЙ

Диденко Даниил Дмитриевич

студент, историко-филологический факультет, Белгородский государственный национальный исследовательский университет,

РФ, г. Белгород

ABSTRACT

This article discusses the early Byzantine educational ideas and the contributions of the Church Fathers to the evolution of pedagogical thought. Particular emphasis is placed on the humanistic trends that integrated the classical heritage with Christian values within the educational framework.

ABSTRACT

В статье рассматриваются ранневизантийские образовательные идеи и вклад отцов церкви в развитие педагогической мысли. Особое внимание уделяется гуманистическим тенденциям, сочетавшим античное наследие и христианские ценности в образовании.

Keywords: Byzantium, education, pedagogy, humanism, Christianity, ancient heritage.

Ключевые слова: Византия, образование, педагогика, гуманизм, христианство, античное наследие.

The examination of humanistic tendencies in the pedagogy of the early Middle Ages, particularly within the Byzantine context, constitutes a pivotal endeavor for comprehending the evolution of educational science. This is attributable to the fact that Byzantium preserved the classical heritage while merging it with Christian ideals, thereby formulating original pedagogical concepts that significantly influenced other cultures and laid the groundwork for the medieval educational system. This epoch affords the opportunity to critically reflect upon contemporary methodologies, analyze historical experiences, and cultivate new educational beliefs. The pedagogical thought of this period is inextricably linked to a learner-centered approach that is rooted in human values, beliefs, and emotions, dedicated to the exploration of fundamental concepts such as peace, love, truth, and wisdom. «Byzantine pedagogy was characterized by a synthesis of classical heritage and Christian values, which decisively shaped its humanistic nature» [4, p. 15].  The proliferation of Christianity engendered a conducive environment for the advancement of educational ideologies. The Byzantines, who esteemed classical literature, held theology in even greater regard, positing that an educated individual should possess comprehensive knowledge in both secular and sacred sciences. Notably, Emperor Justinian actively championed the development of pedagogical paradigms grounded in spiritual principles of self-improvement and the pursuit of virtue. Collectively, these elements contributed to the formation of distinct Byzantine educational concepts.

Among the eminent theologians of the Eastern Church who influenced pedagogy, Gregory the Theologian stands out as the author of the dogma regarding the Trinity and an eloquent orator, whose «45 Homilies» inaugurate the collection of the works of the Church Fathers, thereby underscoring his profound comprehension of spirituality's role in education. He remarked, «Were fathers to judiciously educate their children, there would be no laws, courts, punishments, tortures, or public executions» [2, p. 245]. The writings of Gregory the Theologian exerted substantial influence on pedagogy by establishing the ethical foundation of education and enhancing the rhetorical skills of educators.

Vasiliy of Caesarea, also known as Basil the Great, formulated an educational framework predicated on self-knowledge. Drawing upon the philosophical tenets of Plato and Plutarch, he underscored the significance of reverence for classical culture and the cultivation of critical thinking. Vasiliy posited that intellectual education is of paramount importance, as it enables the comprehension of the divine creation. He emphasized the necessity of integrating secular and religious education. He articulated, «Education serves as the foundation of morality, for just as the body is lifeless without the soul, so too is the soul devoid of virtue without education» [1, p. 127]. Consequently, he asserted that the educational process ought to assist the soul in attaining unity with the Lord, taking into account gender distinctions and eschewing punitive measures.

John Chrysostom, a pivotal figure within the ecclesiastical tradition, perceived the Bible as the principal repository of knowledge and advocated for the preeminence of advisory methods in pedagogical praxis. He underscored the imperative role of parents in the moral and intellectual formation of their progeny, which he believed must be perpetuated within educational institutions and ecclesiastical settings. His exhortation, «Let us instruct our children in such a way that they prefer virtue to everything else, and consider abundance of wealth as nothing» [5, p. 389], reflects his critique of luxury and entertainments, underscoring the necessity of an educational framework that harmonizes religious and moral instruction with cognitive, aesthetic, vocational, and physical development.

Abba Dorotheus articulated the paramount objective of education as the cultivation of love for one's neighbor, positing that humanity's union with the Divine is realized through a progressive enhancement of cognitive faculties. He contended that secular education diverts individuals from God, whereas religious education fosters a closer relationship with the Divine. Dorotheus conceptualized education as a trajectory from the circumference of secular knowledge toward the center, which he identified as God, interpreting this convergence as an expression of love for one's neighbor. He encapsulated this notion succinctly: «We are tempted to learn in the faith, so that we may be tested and learn to fight» [3, p. 56].

Byzantine pedagogical thought, shaped by diverse cultural influences, culminated in a distinctive Orthodox culture rooted in ancient philosophical perspectives, adeptly merging secular education with Christian doctrine. This enduring tradition, spanning over a millennium, encapsulates a wealth of historical pedagogical insights that warrant contemporary scholarly engagement. Orthodox theologians perceived humans as beings fashioned in the image and likeness of God, necessitating continuous self-improvement through the adherence to commandments and the aspiration toward moral, aesthetic, physical, and vocational excellence. Techniques for fostering self-awareness included prayer, service, repentance, contemplation, and adherence to ethical principles. The pedagogical legacy of the early Middle Ages serves as a significant repository for understanding the foundational developments in pedagogy and the educational content during its nascent stages.

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