uticaj srpske pravoslavne verske nastave na moralnost mladih

Kačarić: UTICAJ SRPSKE PRAVOSLAVNE VERSKE NASTAVE NA MORALNOST MLADIH – ESHATOLOŠKI ASPEKT ________________________________________________________________________________________________________

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Mr Ninoslav Kačarić Originalni naučni rad Srpska pravoslavna Eparhija banatska UDK: 37.014.523 Vršac1 ==============================================================================

UTICAJ SRPSKE PRAVOSLAVNE VERSKE NASTAVE NA MORALNOST MLADIH – ESHATOLOŠKI ASPEKT

Rezime: U radu se daju nalazi o sistemu vrednosti i moralnom delovanju mladih – učenika verske nastave pravoslavne veroispovesti u Srbiji (uzorak predstavlja 446 ispitanika 7. i 8. razreda osnovnih škola, i 3. i 4. razreda srednjih škola na teritoriji Eparhije banatske), i jeste deo jednog šireg istraživanja o uticaju verske nastave na moralnost mladih u Srbiji, koje pokazuje stepen i kvalitet ostvarenosti moralnosti mladih posredstvom verske nastave. Ciljevi i zadaci verske nastave podrazumevaju pružanje celovitog pravoslavnog pogleda na svet i život, uvažavajući dve dimenzije: istorijski hrišćanski život (istorijsku realnost Crkve) i eshatološki (budući) život (dimenziju idealnog), što sve utiče na stvaranje zdrave društvene i crkvene zajednice koja će svojim postojanjem i delovanjem obezbediti Crkvi lakšu i efikasniju misiju, a sistemu vaspitanja i obrazovanja u našim školama visoke kriterijume ostvarivosti moralnih kvaliteta mladih. Cilj istraživanja bio je da se utvrdi uticaj verske nastave na moralno vaspitanje i moralnost mladih, stavljanjem akcenta na eshatološki aspekt moralnosti, odnosno na utvrđivanje nivoa eshatološkog uzrastanja mladih koji pohađaju versku nastavu. Pošlo se od pretpostavke da mladi koji pohađaju versku nastavu imaju razvijenu eshatološku moralnost, te da verska nastava statistički značajno doprinosi eshatološkoj moralnosti mladih. Izvedeni su sledeći zaključci: aktuelno stanje moralnosti mladih – učenika verske nastave pravoslavne veroispovesti u Srbiji – jeste ohrabrujuće, budući da većina ispitanika ima visoku moralnu svest (razvijenu autonomnu moralnost), kao i razvijenu eshatološku moralnost: devojčice na višem stepenu od dečaka, stariji učenici na višem stepenu od mlađih, deca iz gradske sredine na višem stepenu od dece sa sela. Ovi rezultati pružaju motiv za intenzivan dalji rad na ostvarivanju neophodnih ciljeva i zadataka verske nastave, jer se uočava mogućnost realizacije moralnog vaspitanja kroz versku nastavu u državnim školama u Srbiji. Ključne reči: eshatologija, moralnost, verska nastava.

Uvod

Analizirajući stavove savremene teologije zasnovane na svetootačkom predanju, možemo zaključiti da u savremenoj kulturi moralnost ima značenje objektivnog kriterijuma za vrednovanje individualnog karaktera ili ponašanja, i ograđena je društvenim kategorijama dobra i zla, pa predstavlja okvir u kome individualno u društvu korespondira sa objektivnom dužnošću, sa moralnim obavezama razvrstanim na posebne vrline. Ovakvim pristupom, etika odvaja moralnost od čoveka, tj. njegovo individualno ponašanje kao karakter, od njegove egzistencijalne istine i ličnosnog identiteta – od onoga što čovek jeste kao ikona Božija, što

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prethodi svakom društvenom ili objektivnom vrednovanju njega; ona ostavlja izvan svog vidokruga ontološko pitanje istine i stvarnosti ljudske egzistencije, pitanje šta čovek stvarno jeste, kao nešto što se razlikuje od onoga što bi on trebalo da bude. Shodno ovome, ako prihvatimo moralnost jedino kao usaglašavanje čoveka sa autoritativnim i konvencionalnim zakonskim propisom, onda etika postaje njegov alibi za njegov egzistencijalni problem, pa on beži u etiku, bilo religijsku, filosofsku ili čak političku, i prikriva tragediju svoje smrtne, biološke egzistencije iza idealizovanih i nedostižnih ciljeva, noseći masku ponašanja pozajmljenu od ideološkog ili partijskog autoriteta, kako bi bio bezbedan od sebe samog i od pitanja sa kojima se suočava (Јанарас, 2007: 8-9).

Analizom teorijskih osnova moralnog vaspitanja i dosadašnje forme delovanja verske nastave, sagledava se stanje realizacije verske nastave u Srbiji, odnosno kvalitet ostvarljivosti moralnog vaspitanja kroz versku nastavu. Posebno se posmatra misija Crkve i razvoj verske nastave u Srbiji, stavovi i postupaci učenika verske nastave, pozitivni i dalekosežni efekti verske nastave kao sredstva savremene misije Srpske pravoslavne crkve, kojim se ona služi radi postizanja trajnih suštinskih ciljeva, među kojima se, kao veoma važan, nalazi i razvoj moralnosti mladih.

Eshatološki aspekt moralnosti Moralnost predstavlja područje ponašanja ljudi koje u svojoj osnovi sadrži sudove o tome šta je ispravno ili pogrešno, dobro ili rđavo, o onome šta valja da činimo ili izbegavamo, kako da se odnosimo prema drugima ukoliko njihovo delovanje utiče na osećanja ili interese drugih. Ovaj termin je blisko povezan sa terminima kao što su moral, moralna svest, moralna osoba i moralno vaspitanje. Kao duhovna pojava moral se shvata kao norma (skup značenja), kao psihička pojava moral je skup psihičkih procesa mišljenja, osećanja, a kao društvena pojava on je društveni proces „saopštavanja” odnosnih normi (Педагошки речник, 1967). Moral se još definiše i kao oblik ljudske prakse, tj. praktičnog odnošenja čoveka prema svetu, prema drugim ljudima, kao i prema samom sebi, a „manifestuje se u vrednosnom procenjivanju ljudskih postupaka i htenja kao pozitivno ili negativno vrednih, pri čemu se prvi odobravaju, preporučuju, zapovedaju, a drugi osuđuju i zabranjuju” (Павићевић, 1974: 97). Sociološki posmatrano „moral je društvena pojava zato što je sastavljen iz niza povezanih delovanja ljudi, tj. iz niza društvenih procesa, odnosno zato što je jedna od društvenih duhovnih tvorevina. Moral je pre svega duhovna pojava, jer ne postoji u realnim, aktuelnim svestima koje ga shvataju – on „postoji” van vremena i van prostora. Kao psihička pojava, moral postoji realno, aktuelno u svesti, odnosno psihi pojedinog čoveka, kao sadržaj svesti i održava se u njoj odgovarajućim psihičkim aktima „mišljenja” odnosnog sadržaja” (Лукић, 1974: 125). Po jednom pedagoškom stanovištu, moral se često vezuje za religiju, pa „Crkva i sveštenstvo smatraju sebe jedinim pravim tumačima i čuvarima morala... Svaki pokušaj da se moral prikaže kao nešto večno i nepromenljivo, a moralne kategorije kao nešto univerzalno i trajno, kao nešto van vremena i društva, lažan je i nenaučan. To je u stvari napor da se određeni moral prikaže kao jedino ispravan kao što je slučaj i sa ideologijom klase” (Грандић, 1998: 62). Moral takođe podrazumeva jedan od načina regulisanja odnosa prema sebi samom, prema drugim ljudima i prema društvu, a budući da ljudi žive u zajednici, oni moraju da usklađuju svoje odnose sa drugima i zajednički utvrde određene granice svojih postupaka i prava (Стојановић, 2003: 14). Reč moral je latinskog porekla (mos, mores – običaj, narav), dok se u srpskom jeziku koristila i reč slovenskog porekla, koja se zadržala do danas u ruskom jeziku – нравственост– narav, običaj. Shodno tome, nauka koja se, u okviru filozofije, bavi proučavanjem morala naziva se etika (grčki: ethos – običaj, vladanje, ponašanje), pa se moralnost često označava kao etičnost, u kontekstu koje se pominju „etička svest”, „etička saznanja”, „etička uverenja”,


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„etičko ponašanje”... (Поткоњак, Ђорђевић и Трнавац, 2013: 128–129). Jedna od filozofskih definicija predstavlja moral odnosno moralnu svest kao svest koja dela po vlastitim znanjima i uverenjima (Перовић, 2013: 146). Moralna osoba je ona „koja živi u skladu sa moralnim propisima, tj. koja svojim životom i radom stvara sebi najveće dopuštene koristi, a u isto vreme nikome drugom time ne škodi; osoba ispravna i poštena, hrabra i odvažna, puna vere u uspeh” (Вујаклија, 1966: 595). U skladu sa navedenim mišljenjima, moralno vaspitanje je sastavni i suštinski deo celokupnog vaspitanja, i pod njime se podrazumeva „organizovan proces formiranja moralne ličnosti (svojstava) – proces izgradnje moralne svesti, upoznavanje sa moralnim normama i zahtevima, formiranje moralnih pojmova, ubeđenja i uverenja, razvijanje volje, negovanja moralnog suđenja, osećanja, karaktera i savesti” (Грандић, 1998: 63). Takođe, moralno vaspitanje jeste vaspitanje u moralnom mišljenju i poučavanju postupcima, odnosno razvijanju sposobnosti moralnog suđenja i donošenja odluka koje imaju kako lični, tako i društveni značaj, te načelima, idealima i vrednostima na kojima se one temelje (Ђорђевић и Ђорђевић, 2009: 19-20). Konačno, teološka definicija naglašava da se „moralnost ne sastoji samo u poštovanju spoljašnjih pravila – Božijih i Crkvenih zapovesti, već prvenstveno u tome da ličnost postane ono što stvarno jeste – ikona Božija, a u istom smislu, greh ne predstavlja formalno prestupanje nekog bezličnog zakona, „već promašaj cilja”, pa stoga, ono što nazivamo moralnošću ili etosom čoveka jeste način na koji se on odnosi prema egzistencijalnom događaju slobode za ličnim ostvarenjem u večnosti, koja je po rečima Svetog apostola Pavla, tamo gde je Duh Gospodnji (2 Kor 3, 17)” (Јанарас, 2007).

Verska nastava je kao izborni predmet u osnovnim i srednjim školama Republike Srbije uvedena posle dugog niza godina 2001. godine i njome se otvorila nova mogućnost ulaska nauke Hristove u savremeno društvo, konkretno u jedan vrlo bitan njegov segment – u školu. Cilj verske nastave jeste da prezentuje i posvedoči sadržaj vere i duhovnog iskustva, te da se učenicima pruži sveobuhvatan pogled na svet i život, i da im se omogući slobodno usvajanje duhovnih i životnih vrednosti Hristove nauke, a kroz nju i očuvanje, negovanje i izgrađivanje ličnog verskog i kulturnog identiteta. Upoznavanje učenika sa verom i duhovnošću treba da se ostvaruje na otvoren i tolerantan način, uz uvažavanje ostalih religijskih iskustava i filozofskih pogleda, kao i naučnih saznanja i dostignuća čovečanstva. Taj pristup i način izvođenja verske nastave omogućava njenim učenicima izgrađivanje zdravih životnih stavova i principa odnosa sa drugima, kako u društvu tako i u samoj Crkvi. Osnovni cilj verske nastave je da omladinu uči i osnovnim načelima morala, solidarnosti i tolerancije („Службени гласник РС”, бр. 46/2001). Shodno tome „cilj predmeta verska nastava – Pravoslavni katihizis (veronauka) jeste da pruži celoviti pravoslavni pogled na svet i život, uvažavajući dve dimenzije: istorijski hrišćanski život (istorijsku realnost Crkve) i eshatološki (budući) život (dimenziju idealnog)” (Службени гласник РС – Просветни гласник, 2001). Kroz versku nastavu učenici sistematski upoznaju veru u njenoj doktrinarnoj, liturgijskoj, socijalnoj i misionarskoj dimenziji, pri čemu se hrišćansko viđenje života i postojanja sveta izlaže u otvorenom i tolerantnom dijalogu sa ostalim naukama, kojim se nastoji pokazati da hrišćansko viđenje sveta i čoveka (uz liturgijsko i podvižničko iskustvo) obuhvata sva pozitivna iskustva ljudi, bez obzira na njihovu nacionalnu pripadnost i versko obrazovanje. Sve ovo sprovodi se kako na informativno-saznajnom tako i na doživljajnom i delatnom planu, uz nastojanje da se doktrinarne postavke sprovedu u svim segmentima života (odnos sa Bogom, sa svetom, s drugim ljudima i sa sobom) (Мидић, 2004). Eshatologija se, kao hrišćansko učenje o poslednjim stvarnostima spasenja, o uspostavljanju Carstva Božijeg i ostvarenju večnog života, kao kruni iskupiteljskog dela Hristovog, na kraju istorije, kada će Hristos doći da sudi živima i mrtvima (Еф. 1, 20–23; 1. Сол.5, 1–11.) odnosi na novi poredak egzistencije i na stanje krajnjeg preobražavanja na kraju istorije (Мт. 6,10; Лк.17,


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21). U kontekstu toga stanovišta, istorija nije samo prošlost i sećanje, nego realni predokus večnosti, pa se u evharistijskoj molitvi drugi dolazak Hristov priziva kao deo istorije spasenja: „Sećajući se dakle ove spasonosne zapovesti i svega što se nas radi zbilo: krsta, groba, tridnevnoga vaskrsenja, uzlaska na nebesa, sedenja s desne strane i drugog i slavnog dolaska” (Брија, 1997: 67). Iščezavanje zla iz istorije i prestanak stradanja Crkve na zemlji, jesu apokaliptični znaci koji prethode Drugom dolasku Hristovom, pa eshatološka obećanja podrazumevaju ustaljenje Carstva Hristovog koji sedi s desne strane Boga Oca (Мт. 25, 31), i Koji se projavljuje u punoći svoje slave radi vođenja sveta prema njegovom večnom odredištu. (Јевр.12, 2). Eshatološka nada pretpostavlja jako i dobrovoljno traženje obećanih dobara (Мт. 6, 33), aktivno iskupljenje istorijskog vremena (Мт. 24, 45), a ne strašno očekivanje suda (Јевр.10, 27). Poštujući psihološki stav da su „od trenutka kada su objavljeni Pijažeovi nalazi (Piaget, 1968) o razvoju dečjeg moralnog suđenja pa do danas, prikupljeni brojni psihološki podaci o razvoju moralnosti i skoro svi govore u prilog teze da je moralni razvoj u stvari napredovanje od heteronomne ka autonomnoj moralnosti” (Поповић, 1978: 29), zaključićemo da je isto mišljenje u skladu i sa hrišćanskim shvatanjima uzrastanja i napredovanja u vrlinskom životu ka eshatološkoj moralnosti, odnosno tumačenjima značenja slobode, te ostvarivanju, odnosno dosezanju ostvarenosti nivoa moralne zrelosti u eshatološkom smislu. Kada hrišćansko otkrovenje objavljuje da je Bog ljubav (1 Јн 4, 16), ono time ne ukazuje na jednu od mnogih osobina Božijeg „ponašanja”, već na ono što Bog jeste u punoći trojične i ličnosne zajednice. Istina stvaranja čoveka po ikoni Božijoj odnosi se na jedinstvo etosa ili morala sa bićem, pa je kroz istinu o trojičnoj ipostasi bića, Crkvi moguće da osvetli tajnu ljudskog postojanja, i da pruži ontološko utemeljenje čovekovoj moralnosti. Svaki čovek je jedinstvena, različita i neponovljiva ličnost; on predstavlja egzistencijalnu različitost. Svi ljudi imaju zajedničku prirodu ili suštinu, ali ona nema postojanje na drugi način do kao lična posebnost, kao sloboda i nadilaženje njihovih sopstvenih predodređenosti i prirodnih neophodnosti. Ličnost jeste ipostas ljudske suštine i prirode, i ona u svojoj egzistenciji sabira opštost ljudske prirode, ali je u isto vreme i nadmašuje, pošto je njen način postojanja sloboda i posebnost, i one tvore ikonu Božiju u čoveku, čineći čoveka učesnikom bića. Ikonu Božiju čovek ne ustrojava po svojoj prirodi i on nije po ikoni Božijoj zbog svojih prirodnih svojstava zajedničkih sa Bogom, ili podobnih Njemu, nego je ustrojava kao ontološku ipostas slobodnu od prostora, vremena i prirodne neophodnosti. Razlog ovome je to što ljudsko postojanje izvodi svoje ontološko utemeljenje iz događaja božanske ljubavi, jedine ljubavi koja biću daje suštinu, pa je stvaranje čoveka delo ljubavi Božije, ljubavi koja ustrojava biće kao egzistencijalni događaj lične zajednice i odnosa. Čovek je stvoren da postane učesnik u ličnom načinu postojanja koji jeste život Božiji – da postane učesnik u slobodi i ljubavi koja je istiniti život. Ali tim naznačenjem čovek ne prestaje da bude stvoreno biće, jer je njegova priroda stvorena priroda, i njegova prirodna individualnost je propadljiva i smrtna. Bez obzira na to, njegova egzistencijalna ipostas nije određena njegovom prirodom, jer ljudska priroda, sama po sebi, ne može obrazovati ipostas života. U ovu stvorenu i smrtnu prirodu, Bog je ustisnuo svoju ikonu: „Dunu mu u nos duh životni” (Пост. 2, 7), mogućnost istinitog života – s one strane prostora, vremena i prirodne neophodnosti. Zbog toga egzistencijalna ipostas svakog čoveka jeste više od njegove biološke individualnosti. Ono što čovek jeste kao ipostas života, večnog života, jeste njegova lična posebnost, koja je ostvarena i otkrivena u egzistencijalnom događaju zajednice i odnosa sa Bogom i bližnjima, u slobodi i ljubavi (Јанарас, 2007: 11–12). To ličnosno ostvarenje čoveka u zajednici sa Bogom, utemeljeno je na ipostasnom jedinstvu Božanske i čovečanske prirode u ličnosti Gospoda Isusa Hrista. Spasenje čoveka i njegovo učestvovanje u večnom životu, nije formalno zakonska stvar, nego prvenstveno predstavlja učestvovanje u


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ljubavi Božijoj koja daje suštinu životu, i uz svest o tome, Sveti apostol Pavle razmatra ontološki sadržaj spasenja i njegovo zakonsko tumačenje, u pogledu da li je Zakon taj koji „daje život mrtvima”, ili je to ljubav Božija: „A da se zakonom niko ne opravdava pred Bogom, jasno je... Jer da je dat zakon koji može oživljavati, zaista bi od zakona bila pravednost” (Гал 3, 11 i 21), „jer ako pravednost kroz zakon biva, onda Hristos uzalud umre” (Гал 2, 21), a ako je ljubav, onda su život i spasenje blagodat, dar oslobođenja od poštovanja Zakona, pa kaže: „Blagodaću ste spaseni... i to nije od vas, dar je Božiji... Jer smo njegova tvorevina, sazdani u Hristu Isusu” (Еф 2, 5–10), „...a dar Božiji je život večni” (Рим 6, 23), „...pošto niste pod zakonom nego pod blagodaću” (Рим 6, 14), „...opravdani njegovom blagodaću” (Тит 3, 7). Hristos je vaskrsao iz mrtvih smrću usmrtivši smrt i ukinuvši Zakon u svom telu (Еф 2, 15), a stvarnost zakona, greha i smrti je progutao život (1 Кор 15, 24, 2 Кор 5, 4), pa Sveti apostol Pavle kaže: „Tako, braćo moja, i vi umreste zakonu telom Hristovim, da pripadnete drugome, Onome koji ustade iz mrtvih, da plod donesemo Bogu” (Рим 7, 4). Način na koji smo u Krštenju saobraženi smrti i Vaskrsenju Hristovom i inkorporirani u telo Crkve, jeste novina života i sloboda od Zakona, jer „tako se s njim pogrebosmo kroz krštenje u smrt, da bi, kao što Hristos ustade iz mrtvih slavom Očevom, tako i mi hodili u novom životu” (Рим 6, 4). Nažalost, nalazi o ovom aspektu razvoja moralnosti kod mladih danas se još ne nalaze u empirijskim istraživanjima, tako da ni sigurnije procene o efektima verske nastave na moralnost mladih iz ugla eshatološke moralnosti, kao krajnjeg ishoda verske nastave nemamo.

Metodološki okvir istraživanja

Predmet istraživanja: Moralno vaspitanje kroz versku nastavu, tj. uticaj verske nastave na moralnost mladih (koja u našem društvu od skora predstavlja novu opciju i savremenu mogućnost potencijalno dobre ostvarivosti moralnog vaspitanja), ima svoje teorijske osnove i ciljeve kojima teži, a ti ciljevi su zasnovani na teorijskim saznanjima istraživanja o razvoju moralnosti, faktorima koji utiču na razvoj moralne ličnosti, odnosno moralnog ponašanja pojedinca i svakako univerzalnim moralnim normama, zasnovanim na eshatološkoj moralnosti. Međutim, neophodno je ispitati da li praktična iskustva potvrđuju, ili, pak, demantuju naša teorijska saznanja i koliko se ti rezultati slažu ili potiru. Iz tog razloga sprovedeno je empirijsko istraživanje kojim se želela potvrditi ostvarivost teorijskih osnova, ciljeva i zadataka moralnog vaspitanja mladih, zasnovanog na univerzalnim etičkim noramama, koje potiču iz hrišćanske etike. Uprkos sve većem interesovanju mladih za religiju i Crkvu, bilo kroz njen kulturološki, istorijski, moralni i bogoslužbeni značaj, samo se nekoliko istraživačkih studija (Поповић и Ристић, 1989; Ђорђевић и Тодоровић, 1999; Божичковић, Петровић и Кадијевић, 2001; Кубурић, 2003; Зуковић, 2005; Стојиљковић, 2009; Кубурић и Зуковић, 2010; Шевкушић, 2011; Зуковић, 2012; Tirri, Tallent-Runnels & Nokelainen, 2005; O`Grady, 2010; Clifford, 2013; Pirner, 2013) bavilo izučavanjem korelacije mladih i verske nastave u državnim školama Republike Srbije, od vraćanja verske nastave u školski sistem 2001. godine do danas, ali i u inostranstvu. Zbog toga je u ovom radu akcenat stavljen na uticaj verske nastave na eshatološku moralnost mladih, kao i ostvarivanje ciljeva i zadataka moralnog obrazovanja mladih kroz ovaj nastavni predmet. Ideja koja je u osnovi ovog istraživanja odnosi se na pitanje značaja religioznosti mladih za ostvarenje i izgradnju njihovih moralnih kvaliteta, te predstavlja proveru teze o značaju sinergije religioznosti (pobožnosti) i moralnosti mladih. Ono što je pomenutu problematiku učinilo predmetom ovog istraživanja jesu zapažanja izvesnih praznina u relevantnoj literaturi, jer pitanja o odnosu religioznosti, pobožnosti, crkvenosti i moralnosti mladih još uvek nisu dovoljno proučena niti razjašnjena zbog kompleksnosti svakog segmenta, a tome doprinose i


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kontradiktorni rezultati dosadašnjih istraživanja. Ovo su pitanja u okviru polja, odnosno predmeta istraživanja, koja definišu okvir u kome se kreće pitanje tj. problem istraživanja. Problem istraživanja: U kojoj meri verska nastava utiče na moralnost mladih? Ovo istraživanje pretenduje da ponudi odgovore koji bi unekoliko redukovali nedorečenosti i kontradiktornosti u aspektu uticaja verske nastave na ostvarenje moralnih kvaliteta ličnosti mladih, pa ono predstavlja i testiranje hipoteze o statističkoj značajnosti veze seta religioznih i seta moralnih svojstava sa indikatorima ostvarenja moralnosti na osnovnoškolskom i srednjoškolskom uzrastu, te se indirektno razmatra pitanje kompatibilnosti religioznosti i moralnosti mladih. Cilj istraživanja: Utvrđivanje u kojoj meri verska nastava utiče na moralnost mladih, kroz ispitivanje povezanosti seta religioznih i seta moralnih svojstava sa indikatorima ostvarenja moralnosti, odnosno utvrđivanje nivoa moralnosti mladih koji pohađaju versku nastavu. Kao reprezente moralnih svojstava odabrani su: 1. integritet (postupanje u skladu sa principima, vrednostima i uverenjima, pričanje istine, zalaganje za ono što je ispravno, ispunjavanje obećanja), 2. odgovornost (preuzimanje odgovornosti za lične izbore, priznavanje grešaka i propusta, prihvatanje odgovornosti za služenje drugima), 3.saosećanje (aktivna briga o drugima), 4. praštanje (spremnost na praštanje sopstvenih grešaka, spremnost na praštanje tuđih grešaka). Pored toga, u ovom radu nastojimo da empirijskim putem pronađemo i pružimo odgovore na pomenuto pitanje fenomena odnosa religioznosti i moralnosti. Zadaci istraživanja: 1. Utvrditi sistem vrednosti mladih koji pohađaju versku nastavu; 2. Utvrditi moralne stavove mladih koji pohađaju versku nastavu; 3. Utvrditi nivo eshatološkog uzrastanja mladih koji pohađaju versku nastavu. Hipoteze: 1. Opšta hipoteza: Mladi koji pohađaju versku nastavu imaju razvijenu eshatološku moralnost. 2. Radne hipoteze: a) Mladi koji pohađaju versku nastavu imaju sistem vrednosti i pozitivne stavove prema hrišćanskom moralu. b) Verska nastava statistički značajno doprinosi eshatološkoj moralnosti mladih. Varijable istraživanja: 1. Nezavisne: a) uzrast: završni razredi (7-8. osnovne i 3-4. srednje škole), jer se očekuje da su se u periodu od početka školovanja izgradili u veri, te bolje projavljuju prihvaćene stavove, životna načela i ubeđenja od onih u mlađim razredima; b) pol: muški ili ženski; v) sredina: selo ili grad. 2. Zavisne: a) vrednosna (moralna) orijentacija (moralno saznanje, moralna svest); b) efekti reagovanja (stavovi prema moralnim vrednostima); v) moralno ponašanje (moralno delovanje sa ciljem religijskog uzrastanja i ostvarenja eshatološkog stepena moralnosti…) Metode, tehnike i instrumenti istraživanja: Među korišćenim tehnikama prisutne su tehnike anketiranja i skaliranja, budući da one utvrđuju stepene prisutnosti i ispoljenosti ličnih svojstava ispitanika, dok je među korišćenim metodama u toku ovog empirijskog istraživanja, eksplorativnog karaktera, prisutna metoda sistematskog neeksperimentalnog posmatranja, kojom su sagledavani i tumačeni podaci prikupljani pomenutim instrumentima, a kroz empirijski metod se nastojalo da se kvantitet pretvori u kvalitet, uspostavljanjem veze dobijenih podataka sa teorijskim okvirom rada, dok se sintezom podataka u istraživanju koristio sistemski pristup. Prilikom opredeljivanja za način i metode istraživanja korišćeni su kvantitativni metodološki pristup, deskriptivna metoda, sa elementima kvalitativnog pristupa – teorijska analiza. Za dobijanje podataka konstruisani su: 1. skala stavova kojom se došlo do podataka o eshatološkom nivou moralnosti; 2. skala stavova za ispitivanje vrednosne


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orijentacije kako bi se vršile procene faza razvoja moralnosti; 3. situacioni test moralnog ponašanja radi sagledavanja delatne komponente moralnosti. Uzorak ispitanika: U nedostatku nalaza drugih istaživanja za sigurnije postavljanje hipoteza, odlučujuće za opredeljenje da se istraživanje odnosi na prostor Srpske pravoslavne Eparhije banatske je postojanje subjektivnih mogućnosti za organizaciju istraživanja, a značaj i razlog nalaze se u činjenici da je reč o ekplorativnom istraživanju, odnosno o prigodnom uzorku. Sagledavajući pozitivne strane, ali i nedostatke prisutne u ovom istraživačkom poduhvatu, možemo konstatovati da istraživanje fokusirano na teritoriju Eparhije banatske nije u potpunosti odgovorilo na naslov teze, koji nalaže teritorijalnu i kvantitativnu širinu, dok kao kvalitet možemo naglasiti potrebu da se slična istraživanja sprovedu i u ostalim Eparhijama SPC na teritoriji Republike Srbije, čime bi se uvid u ovu tematiku kompletirao i učinio kvantitativno i kvalitativno boljim. Istraživanje je sprovedeno među ispitanicima osnovnoškolskog uzrasta (7. i 8. razredi) i srednjoškolskog uzrasta (3. i 4. razredi), jer se na ovom uzrastu ostvaruje diferencijacija i aktuelizacija potencijala, kroz jasne naznake vladanja sadržajima određene oblasti i kreativne produkcije u nekom socijalno relevantnom obliku. Završni razredi osnovne i srednje škole podrazumevaju prisustvo visokih sposobnosti kroz specifične domene i oblasti znanja, uz profilisana i konzistentna interesovanja za društveno-moralne probleme, preispitivanje ispravnosti pravila ponašanja i zakona koji se mladima nameću od strane porodice ili vršnjaka, kao i mogućnost apstraktnog mišljenja (Coleman & Cross, 2001). Uzorak je neverovatnosni, prigodni – grupni - prema uzrastu, pa je način uzorkovanja obuhvatio i elemente stratifikovanog uzorka. U okviru tri stratuma, upitnikom je ispitano 446 učenika osnovnih i srednjih škola sa teritorije Eparhije banatske. Struktura i ujednačenost uzorka po pitanju relevantnih varijabli, predstavljena je u donjim tabelama.

Nalazi i interpretacija

U prikazu nalaza poći će se od strukture uzorka prema navedenim varijablama. Na osnovu pitanja kojima su se utvrđivale sociodemografske karakteristike, izvedena je sledeća struktura uzorka, koja je prikazana u tabeli ispod navedenoj: pol: muški 46,6%, ženski 53,4%; razred: 7. razred OŠ 29,4%, 8. razred OŠ 16,7%, 3. razred SŠ 23,3%, 4. razred SŠ 27,6%; sredina iz koje dolaze ispitanici: selo 40%, grad 60% . Tabela 1. – Struktura uzorka u odnosu na socio-demografske karakteristike

Obeležja f % f % f %

Pol M 208 46,6 Razred 7. OŠ 131 29,4 Sredina Selo 180 40 Ž 238 53,4 8. OŠ 88 16,7 Grad 270 60 Ukupno 446 100 3. SŠ 104 23,3 Ukupno 446 100 4. SŠ 123 27,6 Ukupno 446 100

Nalazi istraživanja posmatraće se iz ugla eshatološke moralnosti. Da bismo došli do saznanja kakav je i koliko je razvijen sistem verske nastave, učenicima verske nastave smo dali mogućnost procenjivanja značaja određenih hrišćanskih, eshatoloških tvrdnji, kao i rangiranja Božijih i Crkvenih zapovesti, prema moralnoj težini i duhovnom značaju. Rezultati su dobijeni na osnovu dekriptivne statistike.


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Susret sa Bogom

Susrećem ga u Crkvi na Svetoj Liturgiji 446 3.25 1.283

Susrećem ga u Svetoj tajni pričešća u kojoj se sjedinjujemo sa Hristom radi oproštaja naših grehova i za život večni

442 3.451.286

Susrećem ga u svojoj duši dok se molim kod kuće 443 3.191.301

Susrećem ga u Crkvi kada palim sveću za svoje zdravlje, svojih najmilijih, ili za pokoj duše meni dragih pokojnika

442 3.10 1.230

Poimanje Svete Liturgije

Carstvo Nebesko na zemlji i susret sa Bogom u Svetom pričešću, uznošenjem duše i oboženjem za život večni

444 3.85 1.362

Svečana praznična ceremonija i susret sa bližnjima 444 2.76 1.167

Duhovno i moralno uzrastanje kroz molitvu i slušanje moralnih pouka 444 3.40 1.137

Slušanje duhovne muzike i čitanja iz Svetog Pisma 436 2.70 1.162

Poimanje Večnog Života

Ne verujem u život posle smrti i smatram da u ovozemaljskom životu treba da poštujem moralna načela i društvene zakone

417 2.30 1.483

Tabela 2. – eshatološka shvatanja

Vera u Boga N AS SD

Verujem u Boga koji je stvorio svet i dao nam Božije zapovesti i zakone na osnovu kojih će nas nagraditi ili kazniti

441 3.53 1.403

Verujem u Boga koji je stvorio i ustrojio svet svojim zapovestima i zakonima, čijim ispunjavanjem će svet i ljudi dobro, kvalitetno i srećno živeti

440 2.95 1.062

Verujem u Boga koji je stvorio čoveka po svome liku i želi da svi ljudi kroz ljubav prema Njemu i brigu prema bližnjima budu dobri i voljeni

440 3.58 1.195

Verujem u Boga koji je ljubav, a ljudi slobodom i ljubavlju u zajednici sa Njim obuhvataju i prevazilaze sve zakone i pravila ponašanja, zaradi Carstva Nebeskog

440 3.30 1.188

Ne verujem u Boga 352 1.71 1.390

Shvatanje Boga

Bog je vrhunsko i univerzalno moralno načelo dobra, pravde i ljubavi 446 3.29 1.222

Bog je nevidljiva i nepoznata sila koja se pojavljuje kroz uzvišena moralna i religiozna osećanja u srcu i duši

443 3.06 1.193

Bog je Gospod Isus Hristos koji je ljubavlju i voljom Boga Oca prisutan u Crkvi i Svetoj Liturgiji Duhom Svetim

443 3.60 1.380

Bog je večni stvoritelj, zakonodavac i večni sudija 440 3.10 1.252


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Večni život je vaskrsenje mrtvih u drugom dolasku Hristovom i ostvarenje naše uzvišene moralne ličnosti

442 3.71 1.324

Večni život je nagrada i pravedna plata za moralan život po zapovestima Božijim 440 3.09 1.136

Večni život je život posle smrti kroz potomstvo, dela i zasluge 435 3.23 1.145

Pomoć vere i molitve

Pomažu mi u rešavanju moralnih dilema i donošenju prave odluke 445 3.24 1.363

Pomažu mi u teškim situacijama, sećanjem na mogućnost dobijanja nagrade i kazne 444 3.39 1.155

Pomažu mi da izaberem pravi put 443 3.25 1.139

Pomažu mi kroz verovanje da je vrlinski život po Bogu i sa Bogom priprema za život večni 430 3.21 1.402

Razlozi opraštanja

Opraštamo zbog prevazilaženja problema i kritike drugoga ljubavlju, a zarad našeg pozitivnog primera i želje za moralnom promenom drugoga

441 3.62 1.330

Opraštamo zbog praštanja propusta ili greha bez izvinjenja drugoga, ali nezaboravljanjem toga, radi predostrožnosti da se isti greh ne ponovi

441 3.18 1.223

Opraštamo zbog praštanja nakon izvinjenja i pokajanja počinioca 440 3.39 1.076

Oproštaj bez pokajanja nema smisla, pa tako ne treba nikome ništa praštati 437 2.43 1.426

Razlozi molbe za oproštaj

Zbog svesti o moralnom prestupu koji je učinjen i mogućim posledicama greha 444 3.41 1.267

Zbog prevazilaženja svoje gordosti i ponosa, zarad poštovanja ličnosti drugoga, kroz poverenje i zahvalnost za razumevanje naših propusta

445 3.66 1.140

Zbog poštovanja reči iz Svetog Pisma „i oprosti nam dugove naše kao što i mi opraštamo dužnicima svojim”

444 3.44 1.270

Ne molim za oproštaj nikada nikoga, jer je to pokazatelj moje slabosti i kukavičluka 413 2.00 1.318

Inspekcijom Tabele 2. dobijamo uvid u razvijenost eshatološke dimenzije kod ispitanika. Kod segmenta – Vera u Boga sa najvećom prosečnom ocenom od 3,58 i standardnom devijacijom od 1,195 ističe se tvrdnja: Verujem u Boga koji je stvorio čoveka po svome liku i želi da svi ljudi kroz ljubav prema Njemu i brigu prema bližnjima budu dobri i voljeni, što ukazuje na visoku moralnu svest ispitanika, utemeljenu na ljubavi prema Bogu i bližnjima, dakle, na poštovanju i dubokom poimanju najuzvišenije Božije zapovesti o ljubavi. Kod segmenta – Shvatanje Boga sa najvećom prosečnom ocenom od 3,60 i standardnom devijacijom od 1,380 ističe se tvrdnja Bog je Gospod Isus Hristos koji je ljubavlju i voljom Boga Oca prisutan u Crkvi i Svetoj Liturgiji, što ukazuje na to da ispitanici imaju razvijenu svest o prisustvu konkretnog, Ličnog Boga – Gospoda Isusa Hrista (a ne neodređenog, bezličnog i nepoznatog) u istorijskom vremenu i prostoru, u Svetoj Liturgiji, projavljivanjem Svetotrojičnog načina postojanja u ljubavnoj zajednici Crkve kao predokusu Carstva Nebeskog na zemlji.


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U trećem segmentu koji se odnosi na Susret sa Bogom ističe se kao najznačajnija sledeća tvrdnja: Susrećem ga u Svetoj tajni pričešća u kojoj se sjedinjujemo sa Hristom radi oproštaja naših grehova i za život večni (AS=3,45; SD=1,286). Ovaj rezultat govori u prilog tome da ispitanici najpotpunije doživljavaju susret sa Bogom kroz Svetu tajnu pričešća. Ta Sveta tajna predstavlja sjedinjenje hrišćana sa Telom i Krvlju Hristovom, čime se ostvaruje prožimanje naše stvorene i smrtne prirode samim Hristom, koji nam se daje na isceljenje duše i tela, ali prvenstveno kao lek besmrtnosti, uvodeći nas u Život Večni. Sledeći segment odnosio se na Poimanje Svete Liturgije, gde se sa najvećom prosečnom ocenom izdvaja sledeća tvrdnja: Carstvo Nebesko na zemlji i susret sa Bogom u Svetom pričešću, uznošenjem duše i oboženjem za život večni, (AS=3,85; SD=1,362). Slično rezultatima prisutnim u prethodnom segmentu istraživanja, zaključujemo da ispitanici Svetu Liturgiju najpotpunije osećaju kao ikonu Carstva Nebeskog već sada i ovde prisutnog, u realnoj i konkretnoj istoriji našeg postojanja, a ne samo kao svečanu ceremoniju koja svojim slušaocima daruje lepu duhovnu muziku, čitanja iz Svetog pisma i moralne pouke, koji svakako jesu potrebni u kontekstu uzrastanja u veri, ali ne dovoljni za ostvarenje Života Večnoga. Tvrdnja koja se najviše slaže sa mišljenjem učenika verske nastave o Večnom Životu je: Večni život je vaskrsenje mrtvih u drugom dolasku Hristovom i ostvarenje naše uzvišene moralne ličnosti (AS=3,71; SD=1,324). Ovim odgovorima jasno vidimo da je kod ispitanika prevaziđen čisto juridički način poimanja Večnog Života kao nagrade za dobra dela, te da je prisutna uzvišena svest i nada u drugi dolazak Hristov i ostvarenje bogolike ličnosti u večnosti – eshatonu. Interesovalo nas je shvatanje ispitanika o Veri i Molitvi i njihovoj pomoći, te smo došli do rezultata koji ukazuju da im one najčešće: Pomažu u teškim situacijama, sećanjem na mogućnost dobijanja nagrade i kazne. Prosečna ocena koju je dobila ova tvrdnja iznosi 3,39 dok standardno odstupanje od prosečne ocene, tj. standardna devijacija iznosi 1,155. Ovim rezultatom vidimo naglašeno konvencionalno poimanje morala, te pristupanje veri i molitvi kao sredstvu koje nam pomaže u teškim situacijama, što ukazuje na ovozemaljski aspekt poimanja odnosa sa Bogom kroz veru i molitvu. Budući da navedeni rezultati ovog segmenta istraživanja svedoče u prilog tome da većina učenika ne poima veru i molitvu kao pripremu za život večni, što jeste njihovo glavno svojstvo, iste rezultate možemo videti i kao dokaz da se eshatološka moralnost ne završava i u potpunosti ne stiče na srednjoškolskom nivou učenika, već se ostvaruje neprekidnim, celoživotnim uzrastanjem. Iako imaju saznanja koja utiču na formiranje moralnih stavova, učenici završnih razreda osnovnih i srednjih škola ipak nemaju u potpunosti, iz ugla eshatološke moralnosti, izgrađenu autonomnu moralnost, niti uzvišenu svest o veri i molitvi kao sredstvima uzrastanja ka eshatološkoj moralnosti i životu večnom. Kao najznačajniji Razlog opraštanja ističe se: Opraštamo zbog prevazilaženja problema i kritike drugoga ljubavlju, a zarad našeg pozitivnog primera i želje za moralnom promenom drugoga, sa prosečnom ocenom od 3,62 (SD= 1,330), dok se kao razlog zbog kog molimo za oproštaj ističe: Molimo za oproštaj zbog prevazilaženja svoje gordosti i ponosa, zarad poštovanja ličnosti drugoga, kroz poverenje i zahvalnost za razumevanje naših propusta, sa prosečnom ocenom 3,66 (SD=1,140). Rezultati dve poslednje navedene tvrdnje govore u prilog tome da ispitanici jasno gledaju na veličinu samog čina praštanja kao pedagoškog metoda koji ima za cilj moralno popravljanje drugoga, kao i na potrebu iskrenog pokajanja za propuste, kroz poštovanje ličnosti drugoga kao uzvišenog stava. Sve gore navedene tvrdnje imaju najveću prosečnu ocenu, što bi značilo da su ih učenici verske nastave procenili kao najznačajnije, kao tvrdnje


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koje imaju najveći duhovni značaj i moralnu težinu, pa iste, kao što je već i rečeno u kratkoj analizi, govore u prilog hipoteze o razvijenoj eshatološkoj moralnosti mladih.

Razlike u eshalološkoj moralnosti prema posmatranim varijablama

Pitanje razlike između eshatološke moralnosti u odnosu na posmatrane varijable ispitanika posmatrano je T-testom nezavisnih uzoraka, koji poredi srednje vrednosti neprekidne promenljive. Dobili smo podatke u vezi sa polom ispitanih učenika verske nastave i upitnika 2, pa rezultati ukazuju da statistički značajna razlika postoji samo kod sledeće 4 tvrdnje: Tabela 3. – T -test – pol i eshatologija

Tvrdnje t df p

Bog je večni stvoritelj, zakonodavac i večni sudija * 2,003 434 ,045 Večni život je nagrada i pravedna plata za moralan život 2,203 434 ,028 po zapovestima Božijim** Vera i molitva pomažu mi u teškim situacijama, sećanjem -2,586 438 ,010 na mogućnost dobijanja nagrade i kazne*** Ne molim za oproštaj nikada nikoga, jer je to pokazatelj 2,812 409 ,005 moje slabosti i kukavičluka****

* Tvrdnja A, ** Tvrdnja B, *** Tvrdnja C, **** Tvrdnja Č Tabela 4. – srednje vrednosti tvrdnji

Tvrdnje pol N Аrit. sredina SD

А muški 202 3,23 1,221 ženski 234 2,99 1,275 B muški 201 3,21 1,138 ženski 235 2,97 1,119 C muški 205 3,24 1,114 ženski 235 3,52 1,181 Č muški 188 2,21 1,457 ženski 223 1,84 1,169

Inspekcijom Tabela 3. i 4. zaključujemo da je postojala statistički značajna razlika između tvrdnje A i pola (muškarci AS=3,23, SD=1,221; žene AS= 2,99, SD=1,275), t (434) = 2,003, p= 0,045 u korist muškog pola. Odnosno, statistički je značajna razlika između ocena koje su davali učenici i učenice verske nastave ocenjujući tvrdnju: Bog je večni stvoritelj, zakonodavac i večni sudija. Za učenike verske nastave (dečake) ova tvrdnja ima veći duhovni značaj i moralnu težinu nego za učenice verske nastave (devojčice). Utvrđena je statistički značajna razlika kod tvrdnje B i pola (muškarci AS=3,21, SD=1,138; žene AS= 2,97, SD=1,119), t (434) = 2,203, p= 0,028. Učenici verske nastave (dečaci) smatraju da je tvrdnja: Večni život je nagrada i pravedna plata za moralan život po zapovestima Božijim, većeg duhovnog značaja i moralne težine nego što to smatraju učenice verske nastave (devojčice). Utvrđena je statistički značajna razlika između tvrdnje C i pola, gde smo došli do rezultata koji govore da učenice verske nastave (devojčice) (AS=3,52, SD=1,181) smatraju da je ova tvrdnja (Pomažu mi u teškim situacijama, sećanjem na mogućnost dobijanja nagrade i kazne) značajnija, tj. ima veći duhovni i moralni značaj nego što to smatraju učenici verske nastave (dečaci)


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(AS=3,24, SD=1,114), t (438) = -2,586, p = 0,010. Razlika između pola uočena je još kod tvrdnje: Ne molim za oproštaj nikada nikoga jer je to pokazatelj moje slabosti i kukavičluka. Učenici verske nastave (dečaci) ovu tvrdnju smatraju bitnijom, i ona se poklapa sa njihovim poimanjem (AS=2,21, SD=1,457), dok učenice verske nastave (devojčice) ovoj tvrdnji ne pridaju veliki značaj (AS=1,84, SD=1,169), t (409) = -2,812, p = 0,005. Sve ovo nam govori u prilog tome da dečaci imaju razvijeniju konvencionalnu, heteronomnu moralnost, koja počiva na juridičkom odnosu prema Bogu, po principu nagrade i kazne, što karakteriše Starozavetni pristup moralu, dok devojčice svoj odnos sa Bogom temelje na dubljim kategorijama eshatološkog aspekta moralnosti, kroz ljubav kao vrhunsku kategoriju, što karakteriše Novozavetni pristup moralu i autonomni stepen moralnosti. Tabela 5 . T-test – mesto i eshatologija

Tvrdnje t df p Boga susrećem u Crkvi kada palim sveću za svoje zdravlje, -2,919 440 ,004 svojih najmilijih ili za pokoj duše* Vera i molitva mi pomažu u rešavanju moralnih dilema -2,327 443 ,020 i donošenju prave odluke** Molim za oproštaj zbog svesti o moralnom prestupu koji -2,159 442 ,031 je učinjen i mogućim posledicama*** Opraštamo zbog poštovanja reči iz Svetog Pisma**** - 2,252 442 ,025

* Tvrdnja A, ** Tvrdnja B, *** Tvrdnja C, **** Tvrdnja Č Tabela 6. - Aritmetičke sredine za varijablu mesto obitavanja

Tvrdnje sredina N AS SD

А selo 178 2,89 1,167 grad 264 3,24 1,255 B selo 179 3,06 1,413 grad 266 3,36 1,317 C selo 180 3,26 1,312 grad 264 3,51 1,226 Č selo 179 3,27 1,155 grad 265 3,55 1,345

Uvidom u tabele 5. i 6. dobijamo sliku o razlikama između sredina iz kojih dolaze učenici verske nastave i procenjivanja značaja određenih tvrdnji. Razlika je uočena kod tvrdnje Susrećem Boga u Crkvi kada palim sveću za svoje zdravlje, svojih najmilijih, ili za pokoj duše meni dragih pokojnika. Rezultati srednjih vrednosti nas upućuju na to da učenici verske nastave iz seoskih sredina (AS=2,89, SD= 1,167) manje cene i vrednuju ovu tvrdnju, od učenika verske nastave iz gradskih sredina (AS=3,24, SD=1,255), t (440) = -2,919, p = 0,004. Uočena je razlika između tvrdnje B i sredine. Učenici verske nastave koji dolaze i grada (AS=3,36,SD= 1,317) smatraju da je tvrdnja: Molitva i Vera mi pomažu u rešavanju moralnih dilema i donošenju prave odluke, značajnija i da ima veću duhovnu i moralnu težinu nego što to smatraju učenici verske nastave iz seoskih sredina (AS=3,06, SD= 1,413) t (443) = -2,327, p = 0,020. Razlika je uočena i kod tvrdnje: Molimo za oproštaj zbog svesti o moralnom prestupu koji je učinjen i mogućim posledicama toga greha. Učenici verske nastave iz grada (AS=3,51, SD= 1,226) ovu tvrdnju


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procenjuju značajnijom nego što to čine učenici verske nastave iz sela (AS=3,26, SD= 1,312) t (442) = -2,252, p = 0,031. Uočena je statistički značajna razlika između tvrdnje: Molimo za oproštaj zbog poštovanja reči iz Svetog Pisma i ,,oprosti nam dugove naše kao što i mi opraštamo dužnicima svojim” i mesta obitavanja ispitanika. Učenici verske nastave iz gradske sredine (AS=3,55, SD=1,345) ovu tvrdnju procenjuju kao značajnijom i smatraju da ima veću moralnu težinu nego nego učenici verske nastave iz seoskih sredina (AS=3,27, SD=1,155), t (442) = -2,252, p = 0,025. Sve navedeno govori u prilog tome da ispitnici iz gradske sredine imaju razvijeniju svest i osećaj za potrebu odlaska u Crkvu i sureta sa Bogom upravo u njoj kao ikoni Carstva Nebeskog na zemlji, kao i prema pokajanju i praštanju, kao veoma bitnim momentima u izgrađivanju i negovanju ličnih odnosa, na temelju poštovanja drugoga. Pitanje razlika u razvijenosti sistema versko-religijskih učenja, eshatologije i uzrasta sagledavano je korišćenjem jednofaktorske analize varijanse (ANOVA). Izdvojene su 4 grupe (Grupa 1 – 7. razred OŠ; grupa 2 – 8. razred OŠ; grupa 3 – 3. razred SŠ; grupa 4 – 4. razred SŠ). U radu smo predstavili tvrdnje i stavove učenika verske nastave kod kojih postoji statistički značajna razlika u odnosu na uzrast, dok su naknadna poređenja pomoću Tukejevog HSD (Tukey HSD) testa ukazala među kojim grupama je ta razlika. Tabela 7 . – ANOVA - uzrast (razred) i eshatologija

Tvrdnja N F p

Verujem u Boga koje je stvorio svet i dao nam Božije zapovesti i zakone, na osnovu kojih će nas nagraditi 438 4,159 0,006 ili kazniti za naše postupke i dela u toku života* Ne verujem u Boga** 349 2,731 0,044 Bog je večni stvoritelj, zakonodavac i pravedni sudija*** 436 3,946 0,009 Boga susrećem u Crkvi kada palim sveću za svoje zdravlje zdravlje svojih najmilijih ili za pokoj duše pokojnika**** 438 3,671 0,012 Život Večni je nagrada i pravedna plata za moralan život po zapovestima Božijim***** 436 3,084 0,027 Život Večni je život posle smrti kroz potomstvo, dela i zasluge****** 431 2,817 0,039 Vera i molitva mi pomažu u rešavanju moralnih dilema i donošenju prave odluke za sebe i druge od kojih 441 2,817 0,011 zavisim******* Praštamo zbog propusta ili greške, bez izvinjenja drugoga, ali ne zaboravljanjem toga, radi predostrožnosti da se 432 4,326 0,005 isti greh ne ponovi*********

* Tvrdnja A, ** Tvrdnja B, *** Tvrdnja C, **** Tvrdnja Č, ***** Tvrdnja Ć,****** Tvrdnja D, ******* Tvrdnja Dž, ******** Tvrdnja Đ Tabela 8.- Aritmetičke sredine za Anovu

Tv. Gr. N AS SD Tv. Gr. N AS SD Tv. Gr. N AS SD


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A 1 129 3,78 1,293 B 1 99 1,80 1.428 C 1 1 30 3.01 1.321 2 86 3,71 1,405 2 66 1,33 .966 2 85 3,45 1.180 3 103 3,21 1,480 3 80 1,96 1.603 3 101 2.85 1.161 4 120 3,38 1,379 4 104 1,66 1.348 4 120 3,18 1.261 Č 1 131 3.34 1.244 Ć 1 128 2.18 1.460 D 1 129 2.91 1.078 2 85 3.22 1.294 2 81 1.83 1.321 2 84 3,29 1.267 3 103 2,86 1.205 3 103 2.65 1.467 3 101 3,15 1.220 4 119 2,97 1.312 4 122 2.42 1.157 4 180 3,04 1.034 Dž 1 130 2,95 1,397 Đ 1 130 3.06 1.173 2 87 3.33 1.327 2 86 3.51 1.176 3 104 3.54 1.358 3 101 3,28 1.069 4 120 3,20 1.326 4 120 2,94 1.368

Inspekcijom gore navedenih tabela zaključujemo da su utvrđene statistički značajne razlike na nivou p< 0,05 kod tvrdnji: – Verujem u Boga koji je stvorio svet i dao nam Božije zapovesti i zakone na osnovu kojih će nas nagraditi ili kazniti, F (438) = 4,159, p = 0,006. Postoje statistički značajne razlike između grupe 1. i grupe 3. (p= 0,011). Srednja vrednost grupe 1. (AS=3,78, SD=1,293) značajno se razlikuje od srednje vrednosti grupe 3. (AS=3,21, SD=1,480). Drugim rečima, učenici verske nastave sedmog razreda, tj. mlađi učenici, ovu tvrdnju smatraju bitnijom, i procenjuju je kao tvrdnju sa većom moralnom težinom od starijih učenika, učenika verske nastave 3. razreda srednje škole, što govori u prilog tome da se mlađi učenici nalaze na stepenu heteronomne moralnosti, dok stariji učenici imaju razvijeniju svest o eshatološkoj moralnosti, pa se nalaze na stepenu moralne autonomije. – Ne verujem u Boga, F (349) = 2,731, p = 0,044. Razlika je uočljiva između 2. i 3. grupe. Učenici verske nastave osmog razreda OŠ za ovu tvrdnju imaju prosečnu ocenu od 1,33 (SD=,996), dok kod učenika verske nastave trećeg razreda SŠ prosečna osena iznosi 1,96 (SD=1,603). Na osnovu navedenih podataka možemo reći da su stariji učenici ovu tvrdnju ocenili kao značajniju nego mlađi, što bi se možda, pored ostalog, moglo tumačiti prihvaćenim stanovištem da učenici u periodu adolescencije imaju izraženu potrebu za identifikacijom, te se u tome sukobljavaju sa autoritetom, što se u ovom slučaju izpoljava na polju vere u Boga, prisustvo sumnje i nesigurnosti u odnosu prema Njemu, tj. nedovoljnu svest o potrebi razvijanja eshatološke moralnosti, u kontekstu ostvarenja Bogolike ličnosti i ikone Božije u nama, kao potencijala za Večni Život. – Bog je večni stvoritelj, zakonodavac i pravedni sudija, F (436) = 3,946, p = 0,009. Razlika je uočljiva između 2. i 3. grupe. Srednja vrednost grupe 2. je 3,45 (SD=1,180), dok je srednja vrednost 3. grupe 2,85 (SD =1,161). Na osnovu navedenih podataka možemo reći da su mlađi učenici verske nastave (8. razred OŠ) ovu tvrdnju ocenili kao značajniju nego stariji učenici verske nastave (3. razreda SŠ), što ukazuje na to da se mlađi učenici nalaze na stepenu heteronomne moralnosti slične Starozavetnom odnosu prema Bogu, kao zakonodavcu i pravednom sudiji, dok stariji učenici imaju izraženiju autonomnu moralnost i eshatološku svest zasnovanu na ljubavi prema Bogu. – Susrećem Boga u Crkvi kada palim sveću za svoje zdravlje, svojih najmilijih, ili za pokoj duše meni dragih pokojnika, F (438) = 3,671, p = 0,012. Razlika je uočljiva između 1. i 3. grupe. Srednja vrednost grupe 1. je 3,34 (SD=1,231), dok je srednja vrednost 3. grupe 2,86 (SD =1,205).


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Zaključujemo da je uticaj uzrasta na ovu tvrdnju sledeći: mlađi učenici verske nastave, ovu tvrdnju procenjuju značajnijom nego učenici starijeg uzrasta verske nastave, što nam govori o tome da mlađi učenici svoj odnos prema Bogu češće ostvaruju kroz odlazak u Crkvu i molitvu pri paljenju sveće, dok stariji učenici imaju razvijeniju eshatološku moralnost koja vidi odnos sa Bogom u Svetoj Liturgiji i Svetom Pričešću. – Večni život je nagrada i pravedna plata za moralan život po zapovestima Božijim F (436) = 3,084, p = 0,027. Razlika je uočljiva između 1. i 4. grupe. Srednja vrednost grupe 1. je 2,18 (SD=1,460), dok je srednja vrednost 3. grupe 2,42 (SD =1,157). Na osnovu srednjih vrednosti dolazimo do zaključka da su stariji učenici verske nastave ovu tvrdnju smatrali značajnijom i davali joj veću moralnu težinu nego učenici verske nastave mlađeg uzrasta, što je u kontradiktornosti sa prethodnim rezultatima nalazom, koji govori u prilog tome da stariji učenici imaju razvijeniju eshatološku (izraženo terminologijom u oblasti razvoja moralnosti: autonomnu) moralnost, od mlađih. Ovim nalazom konstatovano je konvencionalno poimanje morala, te pristup Večnom životu kroz principe nagrade i kazne, što ukazuje na juridički karakter odnosa sa Bogom i stepen heteronomije morala. Ovo je dokaz da se eshatološka moralnost ne završava i u potpunosti ne stiče na srednjoškolskom nivou učenika, već se ostvaruje neprekidnim, celoživotnim uzrastanjem u intelektualnom i vrlinskom pogledu. Iako imaju intelektualna saznanja koja utiču na formiranje moralnih stavova, učenici završnih razreda osnovnih i srednjih škola ipak nemaju u potpunosti izgrađenu autonomnu moralnost, niti uzvišenu svest o uzrastanju ka eshatološkoj moralnosti i životu večnom na nivou ljubavnog odnosa sa Bogom. – Večni život je život posle smrti kroz potomstvo, dela i zasluge, F (431) = 2,817, p = 0,039. Razlika je uočljiva između 1. i 4. grupe. Učenici verske nastave sedmog razreda OŠ za ovu tvrdnju imaju prosečnu ocenu od 2,91 (SD= 1,078), dok učenici verske nastave četvrtog razreda SŠ imaju prosečnu ocenu od 3,04 (SD=1,034). Učenici verske nastave starijeg uzrasta ovu tvrdnju su procenili kao tvrdnju većeg značaja i moralne težine nego mlađi učenici verske nastave, što je u kontradiktornosti sa prethodnim rezultatima, koji su govorili u prilog tome da stariji učenici imaju razvijeniju eshatološku (autonomnu) moralnost i svest o mogućnosti Večnog Života u zajednici sa Bogom u Crkvi, od mlađih učenika. Ove nalaze možemo protumačiti na isti način kao u segmentu o poimanju Večnog života kao nagrade i pravedne plate za moralan život po zapovestima Božijim. – Vera i molitva mi pomažu u rešavanju moralnih dilema i donošenju prave odluke za sebe i druge od kojih zavisim, F (431) = 2,817, p = 0,011. Razlika je uočena između grupe 1. i grupe 3. Prva grupa ima prosečnu ocenu od 2,95 (SD= 1,397), dok treća grupa ima prosečnu ocenu od 3,54 (SD= 1,358). Zaključujemo da stariji učenici verske nastave ovu tvrdnju više vrednuju, pripisujući joj veći duhovni značaj, od mlađih učenika verske nastave, što ukazuje na to da stariji učenici imaju visoku svest o potrebi za verom i molitvom u kontekstu kvalitetnih međuljudskih odnosa, te izgrađeniju autonomnu moralnost od mlađih učenika. – Opraštamo zbog praštanja propusta ili greha bez izvinjenja drugoga, ali nezaboravljanjem toga, radi predostrožnosti da se isti greh ne ponovi, F (432) = 4,326, p = 0,005. Razlika je uočena između grupe 1. i grupe 2, i između grupe 2. i grupe 4. Prva grupa ima prosečnu ocenu od 3,06 (SD= 1,173), druga grupa ima prosečnu ocenu od 3,51 (SD= 1,176), dok četvrta grupa ima prosečnu ocenu od 2,94 (SD= 1,368). Na osnovu navedenih podataka konstatujemo da se učenici verske nastave mlađeg uzrasta međusobno razlikuju u proceni ove tvrdnje, kao i to da učenici verske nastave starijeg uzrasta ovu tvrdnju manje vrednuju i pridaju joj manji moralni značaj od mlađih učenika verske nastave, jer imaju višu svest o opravdanosti oproštaja uz pokajanje grešnika, a ne samo o apriornom praštanju, kao ispunjenju forme Božije zapovesti. Samim tim, možemo zaključiti da stariji učenici imaju izgrađeniju eshatološku moralnost od


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mlađih, te da se nalaze na nivou moralne autonomije, što je u saglasnosti sa Pijažeovom teorijom o moralnom razvoju, koga karakterišu intencionalnost (mlađa deca osuđuju samo učinjeno zlo čije su posledice vidljive, a starija uzimaju u obzir i nameru da se nešto učini), relativnost (mlađa deca imaju crno-belu predstavu o dobru i zlu, a starija uviđaju relativnost granica između njih), i nezavisnost od sankcija (mlađa deca vide zlo u nekom činu jer ga prati sankcija, a starija razdvajaju čin od sankcije) (Поповић, 1978: 29).

Zaključna razmatranja i praktične implikacije Nakon analiza i interpretacije rezultata istraživanja mogu se izvesti sledeći zaključci: aktuelno stanje moralnosti mladih – učenika verske nastave pravoslavne veroispovesti u Srbiji – jeste ohrabrujuće, budući da većina ispitanika ima visoku moralnu svest (razvijenu autonomnu moralnost), kao i razvijenu eshatološku moralnost: devojčice na višem stepenu od dečaka, stariji učenici na višem stepenu od mlađih, deca iz gradske sredine na višem stepenu od dece sa sela, što je detaljnije analizirano u odeljku o nalazima i interpretaciji rezultata istraživanja ovog rada. Navedeni rezultati pružaju motiv za intenzivan dalji rad na ostvarivanju neophodnih ciljeva i zadataka verske nastave, jer se uočava mogućnost realizacije moralnog vaspitanja kroz versku nastavu u državnim školama u Srbiji. Crkva kroz versku nastavu prisutnu u državnim školama Republike Srbije ostvaruje i poboljšava versku svest i angažovanje mladih u ličnom delatnom svedočenju i aktivnom učestvovanju u životu i delovanju Crkve danas, moralno ih vaspitavajući i usmeravajući na uzrastanje u moralnom življenju. Od krucijalnog značaja za savremenu misiju Crkve stoji činjenica da se ona danas ostvaruje u kontekstu neopatrističkog, evharistijskog bogoslovlja, gde se Biće Crkve i njen identitet definišu kao liturgijski – Evharistija je ta koja u pravom smislu reči čini Crkvu onim što ona jeste – Telom Hristovim, dajući nam mogućnost predokusa Života Večnoga i ostvarenja eshatološkog nivoa moralnosti.

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Kirsi, T., Mary, K., Tallent-Runnels & Nokelainen, P. (2005): A cross-cultural study of pre-adolescents’ moral, religiousand spiritual questions, u: British Journal of Religious Education, Vol. 27, No. 3, September 2005, pp. 207–214. London and New York: Routledge. Coleman, L. J. & Cross, T. L. (2001): Being gifted in school: An introduction to development, guidance and teaching. Waco, TX: Purfock Press. Кубурић, З. (2003). Реализација верске наставе у основној и средњој школи; у Верска настава и грађанско васпитање у школама у Србији (98–124). Београд: Институт за педагошка истраживања. Кубурић, З., Зуковић, С. (2010). Верска настава у школи. Нови Сад: ЦЕИР & Савез педагошких друштава Војводине. Лукић, Р. (1974). Социологија морала. Београд: Српска академија наука и уметности. Мидић, И. (2004). Православни катихизис: приручник за наставнике основних и средњих школа. Београд: Завод за уџбенике и наставна средства. Миочиновић, Љ. (2004). Морални развој и морално васпитање. Београд: Институт за педагошка истраживања. O`Grady, K. (2010). Researching religious education pedagogy through an action research community of practice, u: British Journal of Religious Education, Vol. 32, No. 2, March 2010, 119–131. London – New York: Routledge. Павићевић, В. (1974). Социологија морала. Београд: САНУ. Pargament, K. I. & Mahoney, A. (2002): Discovering and Conserving the Scared, in: C. R. Snyder, S. M. Lopez (Eds.): Handbook of Positive Psychology (str. 646–659). New York: Oxford University Press. Педагошки речник (1967). Београд: Завод за издавање уџбеника Социјалистичке Републике Србије. Piaget, J. (1968). Six psychological studies. New York: Vintage Books. Перовић, М. А. (2013). Филозофија морала. Нови Сад: Цензура. Поповић, Б. (1978). Морални развој и морално васпитање. Београд: Институт за педагошка истраживања. Поповић, В. Б., Миочиновић, Љ. & Ристић, Ж (1984). Психолошке основе моралног мишљења. Београд: Институт за педагошка истраживања. Поповић, Б. В., Ристић, Ж. (1989). Морална особа. Београд: Просвета. Поткоњак, Н. М., Ђорђевић, Ј. и Трнавац, Н. (2013). Српски педагози о циљу и задацима васпитања. Ужице: Српска академија образовања. Стојановић, А. (2003). Метода уверавања у моралном васпитању. Вршац: Виша школа за образовање васпитача. Стојиљковић, С. (2009). Личност и морал. Ниш: Филозофски факултет. Београд: Институт за педагошка истраживања. Tirri, К., Tallent-Runnels, M. & Nokelainen, P. (2005): A cross-cultural study of pre-adolescents’ moral, religious and spiritual questions, u: British Journal of Religious Education Vol. 27, No. 3, September 2005, pp. 207–214. London and New York: Routledge. Шевкушић, С. (2011). Профил вероучитеља који предају у београдским школама: резултати истраживања, у: Вероучитељ у школи 1. стр. 64–71. Београд: Православни богословски факултет. Biografska nota

Ninoslav Kačarić rođen je u Zrenjaninu 13. decembra 1977. godine. Posle završene Zrenjaninske gimnazije diplomirao je na Bogoslovskom fakultetu Srpske pravoslavne crkve u Beogradu 2002. godine, a magistrirao na Pravoslavnom Bogoslovskom fakultetu „Sveti Vasilije Ostroški” u Foči, Univerziteta u Istočnom Sarajevu 2014. godine. Od 2002. godine je na funkciji Sekretara Episkopa, Eparhijeskog upravnog odbora i Koordinatora za versku nastavu Srpske pravoslavne Eparhije banatske, kao i Glavnog i odgovornog Urednika časopisa „Banatski Vesnik”. Sveštenik je pri hramu Svetog Teodora Vršačkog u Vršcu od 2004. godine. Objavio je nekoliko knjiga i više stručnih radova iz oblasti pedagogije, psihologije i teologije, te uzeo učešća na nekoliko međunarodnih naučnih skupova. Temu doktorske disertacije pod nazivom „Doprinos verske nastave moralnosti mladih” prijavio je na Filozofskom fakultetu Univerziteta u Novom Sadu, odsek za pedagogiju, 2014. godine.

Kačarić: EFFECT OF SERBIAN ORTHODOX RELIGIOUS TEACHING ON THE MORALITY OF YOUTH - ESCHATOLOGICAL ASPECT

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MSc Ninoslav Kačarić Original scientific paper Serbian Orthodox Diocese of Banat UDK: 37.014.523 Vršac1 DOI: 10.17810/2015.15 ==============================================================================

EFFECT OF SERBIAN ORTHODOX RELIGIOUS TEACHING ON THE

MORALITY OF YOUTH - ESCHATOLOGICAL ASPECT

Abstract: This paper presents the findings on the system of values and moral functioning of the youth - students of religious education, Orthodox Christians, in Serbia (sample of 446 respondents representing the 7th and 8th grades of primary school, and 3rd and 4th grade of secondary schools in the territory of the Diocese of Banat), and it is a part of the broader study on the impact of religious education on the morality of young people in Serbia, which shows the extent and quality of achievement of the morality of the youth through religious education. Aims and objectives of religious education imply providing a holistic Orthodox view point at world and life, taking into account two dimensions: the historic Christian life (the historical reality of the Church) and eschatological (future) life (ideal dimension) and both of these dimensions are contributing in the creation of a healthy social and ecclesial community, by its existence and activities it will provide the Church easier and more effective fulfillment of its mission and also it will provide high standards of feasibility moral qualities of the young people through the educational system in Serbian schools. The aim of this study was to determine the influence of religious education on moral education and morality of young people, placing emphasis on the eschatological aspect of morality, or to determine the level of eschatological growing up of young people who attend religious classes. It was presumed that young people who attend religious education have developed eschatological morality, and religious education contributes significantly to the eschatological morality of youth. The following conclusions are derived: the current state of morality of the youth - students of religious education, Orthodox Christians, in Serbia - is encouraging, considering that the majority of respondents have a high moral consciousness (developed autonomous morality), and they have developed an eschatological morality: the girls at a higher level than the boys, the older students at a higher level than the younger, the children from urban areas at a higher level than rural children. These results provide motivation for further intensive work to achieve the required objectives and tasks of religious instruction, because it can be observed that there is possibility of realization the moral education through religious teaching in public schools in Serbia.

Keywords: morality, religious education, eschatology.

[email protected]


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INTRODUCTION

By analyzing the attitudes of contemporary theology based on the patristic tradition, we can conclude that in contemporary culture, morality has the meaning of objective criteria for the evaluation of individual character or behavior, and it is limited with a social categories of good and evil, so it is the framework in which the individual corresponds in the society to objective duty of moral obligations, classified in the special virtues. With this approach, ethics separates morality from human being, in other words his or her individual behavior as the character, from his or her existential truth and personal identity - of what human being really is as the icon of God, which precedes any social or objective evaluation of human essence; it leaves out of its sight ontological question of truth and reality of human existence, the question of what human being really is, as something different from what he should be. Accordingly, if we accept the morality only as a reconciliation of human being with authoritarian and conventional legislation, then the ethics became his alibi for his existential problems, so he or she flees to ethics, whether religious, philosophical or even political, and masks the tragedy of his mortal, biological existence behind idealized and unattainable goals while wearing the mask of behavior borrowed from ideological or political authority, in order to be secure from his or her own self and the issues that should be faced. (Yannaras, 2007: 8-9). By analyzing the theoretical basis of moral education and the current form of the activities in tutoring religious education, we can conclude in what state the implementation of religious education in Serbia is, regarding the quality of the feasibility of moral education through religious education. The Church mission and the development of religious education in Serbia are observed separately, attitudes and behaviors of students who attend religious instruction, positive and far-reaching effects of religious education as means of modern mission of Serbian Orthodox Church, which it uses to achieve permanent essential objectives, among them is the development of the youth morality as a very important one.

ESCHATOLOGICAL ASPECT OF MORALITY

Morality is an area of people behavior that basically contains judgments about what is right or wrong, good or bad, about what someone ought to do or to avoid, how to relate to others if their actions affect the feelings or interests of others. This term is closely associated with terms like moral, moral awareness, moral person and moral education. As a spiritual phenomenon morality is observed as the norm (set of meanings), as a psychic phenomenon morality is a set of mental processes of thinking, feeling, and as a social phenomenon it is the social process of "communication" with the relational standards. (Pedagogical Dictionary, 1967) Moral is also defined as a form of human practice, i.e. man`s practical relations to the world, to other people and to himself, and "it is manifested in the value assessment of human actions and desires with positive or negative worth, within the positive one is approved, recommended and observed as commanding, while the negative one is condemned and prohibited." (Pavićević, 1974: 97) Sociologically "morality is a social phenomenon because it is composed of a sequence of interrelated functioning of people, i.e. from a series of social processes, because it is one of the social, spiritual formations. Morality is primarily a spiritual phenomenon, because it doesn`t exist in the real, actual consciousness which are comprehended it – it "exists" outside the time and space. As a psychic phenomenon, there is a real moral, currently in awareness or the psyche of the individual man, as the contents of consciousness and it is present in appropriate mental acts "opinions" to the relating content. "(Lukić, 1974: 125) According to one pedagogical standpoint, morality is often linked to


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religion and "The Church and the priesthood consider themselves to be the only true interpreters and guards of moral ... Any attempt to present morality as something eternal and unchanging, and moral categories as something universal and permanent, like something out of time and society, is false and unscientific. In fact it is an effort to present certain morality as the only correct and true, as it is the case with the ideology of class. "(Grandić, 1998: 62) Moral is also one of the means of regulation the relationship to personal self, to others and to society, and since people living in the community, they need to manage their relationships with others and determine together a certain limitation of their actions and rights. (Stojanović, 2003: 14) The word moral is of Latin origin (mos, mores - custom, nature), while in the Serbian language used and the word of Slavic origin, which still stands today in the Russian language - nravstvenost - nature, habit. Accordingly, a science that, within philosophy, studies had called ethics (Greek: ethos - custom, conduct, behavior), and morality is often referred to as ethics, in the context referred to "ethical conscience", "ethical knowledge "" ethical beliefs, "" ethical behavior "... (Potkonjak& Đorđević & Trnavac 2013: 128-129.) One of the philosophical definitions defines morality and moral consciousness as a consciousness that works according to their own knowledge and beliefs (Perović, 2013: 146). "The moral person is the one who lives in harmony with the moral law, i.e. and his life and work creates the maximum permitted benefits and at the same time nobody is hurt by his deeds; It is a person correct and honest, brave and courageous, full of faith in success. "(Vujaklija, 1966: 595) In accordance with these opinions, moral education is an integral and essential part of the overall education, and denoting" an organized process of formation moral personality ( properties) - the process of building the moral consciousness, exploring the moral norms and requirements, forming moral concepts, beliefs and convictions, will develop, nurturing moral judgment, feelings, character and conscience. "(Grandić, 1998: 63) Also, moral education is tutoring in moral thinking and teaching methods, and developing the skills of moral judgment and decision-making that has both personal and social character and principles, ideals and values on which they are based. (Djordjevic & Đorđević, 2009: 19-20) Finally, theological definition emphasizes that "morality does not consist only in respect of external rules - God's and the Church`s commandments, but primarily in the fact that a person becomes what he really is - the icon of God, and in the same sense, sin isn’t a formal transgression of an impersonal law, "but missing the objective" and, therefore, what we nominate as the morality or ethos of human being is the way in which someone relates to the existential event of freedom for personal realization in eternity, which, in the words of the Holy Apostle Paul, is the presence of the Spirit of the Lord (2 Cor 3, 17). " (Yannaras, 2007)

Religious education is, as an optional subject in primary and secondary schools, introduced in the Republic of Serbia, after many years in 2001, and through it there is the possibility of introducing the new science of Christ in contemporary society, particularly in its very important segment - in schools. The goal of religious education is to present and testify the content of faith and spiritual experience, and to provide students with a holistic view of the world and life, and to enable them to freely adopt spiritual and life values of Christ's doctrines, and by adopting it, also preserving, fostering and building personal, religious and cultural identity. Introducing students to faith and spirituality should be achieved in an open and tolerant way with respect to other religious experiences and philosophical views, as well as scientific discoveries and achievements of mankind. This approach and manner of conducting religious education to students builds healthy lifestyles, attitudes and principles of relations with others, both in society and in the Church. The main objective of religious education is teaching young people the basic principles of ethics, solidarity and tolerance. ("RS Official Gazette", no. 46/2001). Consequently "the aim of the religious studies - Orthodox Catechism


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(religious education) is to provide a holistic view of the Orthodox world and life, taking into account two dimensions: the historic Christian life (the historical reality of the Church) and eschatological (future) life (dimension of the ideal) "(Official Gazette of RS - Education Gazette, 2001). Through religious education students systematically learn about faith in its doctrinal, liturgical, social and missionary dimension, where the Christian vision of life and existence of the world exhibited in an open and tolerant dialogue with other sciences, which seeks to show that the Christian view of the world and human being (with liturgical and ascetic experience) covers all the positive experiences of the people, regardless of their ethnicity and religious education. All this is carried out on several levels, informational and cognitive and the experiential and active plan, by the efforts to enforce doctrinal preferences in all aspects of students’ life (relationship with God, with the world, with other people and with oneself). (Midić, 2004)

Eschatology, as Christian teaching about the last realities of salvation, on the establishment of the Kingdom of God and the realization of eternal life, as the crown of redemptive work of Christ, at the end of history, when Christ will come to judge the living and the dead (Eph. 1, 20-23: 1. Thess. 5: 1-11.) refers to the new order of existence and the state of the final transformation at the end of history. (Matt. 6:10; Lk. 17, 21) In the context of this point of view, history is not only the past and the memory, but a real foretaste of eternity, and in Eucharistic prayer, the second coming of Christ invoked as a part of the history of salvation: "Remembering therefore this saving Commandments and everything that happened for our sake: the Cross, the Grave, three days Resurrection, ascension to heaven sitting on the right hand and the Second, glorious coming."(Brij 1997: 67). The disappearance of evil from history and discontinuation the suffering of the Church on earth, are apocalyptic signs that precede the Second Coming of Christ and the eschatological promises include the consolidation of the Empire of Christ who sits at the right hand of God the Father (Matt. 25, 31) and which is made manifest in the fullness of his glory up to guide the world towards its eternal destination. (Heb. 12: 2) The eschatological hope presupposes strong and voluntarily seeking the promised goods (Matt. 6, 33), active redemption of historical time (Matt. 24:45), and not terrible expectation of judgment. (Heb. 10, 27) Respecting the psychological attitude that "from the moment when Piaget’s works were published (Piaget, 1968) on the development of children's moral judgment until now, numerous psychological data that have been collected on the development of children`s morality, almost all of them are in favor of the thesis that moral development is actually progressing from heteronymous to the autonomous morality "(Popović, 1978: 29), we can conclude that the very same opinion is in accordance with the Christian understanding of growing up and progressing in the virtuous life towards eschatological morality, or interpretations of the meaning of freedom and the realization or achievement of reaching the level of moral maturity in an eschatological sense. When Christian revelation reveals that God is love (1 John 4, 16), it does not indicate one of the many attributes of God and his "behavior", but on what God really is in the fullness of the Trinity and the Personal community. The Truth of man’s creation in the image of God refers to unity of ethos or morality with being, so through the truth about The Holy Trinity ipostasof being, the Church has possibility to shed light on the mystery of human existence, and to provide an ontological foundation of man's morality. Each person is a unique, different and inimitable personality; a human being represents an existential difference. All people have a common nature or essence, but it does not exist in other way besides personal uniqueness, as well as freedom and overcoming their own predestination and natural necessity. Personality is the hypostasis of the human essence


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and nature and in its existence, it collects generality of human nature, but at the same time exceeds, as its mode of existence and uniqueness is freedom, and they form an icon of God in man, making human beings participants in Being. An icon of God, human being is not defined only by its nature and it is not in the image of God because of its natural characteristics in common with God, or similar to him, but man is created as an ontological hypostasis free of space, time and natural necessity. The reason for this is that human existence derives its ontological foundation from the events of divine love, the only love that gives substance to the being, so the creation of man is the work of God's love, the love that forming being as an existential event of personal relationship and community. Man was created to become a participant in the personal mean of existence that is the life of God - to become a participant in the freedom and love that is true life. But there are those who indicate that man does not cease to be a created being, because it is his nature created nature, and his natural individuality is perishable and mortal. Nonetheless, his existential hypostasis is not determined by its nature, because human nature, by itself, cannot be formed hypostasis life. In this created and mortal nature, God has imprinted its icon, "breathed into his nostrils the breath of life" (Gn. 2, 7), the possibility of true life - beyond time, space and natural necessity. Because of this existential hypostasis of every human being is more than its pure biological individuality. What a human being is like hypostasis of life, eternal life, is his personal uniqueness, which is realized and revealed in an existential event, community and relationships with God and neighbors, in freedom and love. (Yannaras, 2007: 11-12) That is personal realization of human being in communion with God, and it is based on the unity of Divine hypostasis and human nature in the person of the Lord Jesus Christ. The salvation of man and his participation in the eternal life, not a formal legal matter, but rather is a participation in God's love, which gives the essence of life, and with awareness, Holy Apostle Paul discusses the ontological content of salvation and its legal interpretation, in terms of whether the Law the one who "gives life to the dead," or is it the love of God: "And the Law no one is justified before God, it is clear ... Because it is given a Law that could have given life, indeed of the Law was to righteousness" (Gal 3, 11 and 21), "for if justice through the Law, then Christ died in vain." (Gal 2, 21), and if you love it, then life and salvation, grace, the gift of liberation from respecting the Law, and says: "By grace you saved ... and this is not from you, the gift of God ... For we are his creations, we are made in Christ Jesus "(Eph 2: 5-10)," ... but the gift of God is eternal life "(Rom 6: 23), "... because you are not under Law but under grace" (Rom 6, 14), "... being justified by his grace." (Titus 3: 7). Christ is risen from the dead, by death, killing and abolishing the Law in his body (Eph 2, 15), and the reality of the Law, sin and death is swallowed up by life (1 Cor 15, 24, 2 Corinthians 5: 4), and St. Paul the Apostle says: " Wherefore, my brethren, ye died in Law body of Christ, that you may belong to another, to Him who rose from the dead, to bear fruit to God "(Romans 7: 4). The way we Baptism assimilated the death and Resurrection of Christ and incorporated into the body of the Church, is the novelty of life and freedom from the Law, because "they are buried with him through baptism into death, that, as Christ is risen from the dead by the glory of the Father, so and we walk in newness of life "(Rom. 6: 4). Unfortunately, the assessments of this aspect in the development of morality among young people have not been already presented in empirical research today, hence we do not have a more certain assessment of the effects of religious education on the morality of young people from the perspective of the eschatological morality, as well as the final outcome of religious instruction.


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Methodological Framework of the Research

Case study: Moral education through religious education, i.e. the influence of religious education on the morality of the young (which in our society recently is a new option and contemporary possibility of potentially good feasibility of moral education) has its theoretical basis and the objectives pursued and those objectives are based on theoretical knowledge of research on the development of morality, factors affect the development of moral personality or moral behavior of the individual and of course the universal moral norms based on eschatological morality. However, it is necessary to examine whether practical experiences confirm or deny our theoretical knowledge and how these results agree or exclusive. For this reason we undertook an empirical research which aims are to verify the feasibility of the theoretical basis, objectives and tasks of moral education of young people, based on universal ethical Norm, coming from Christian ethics. Despite the growing interest of young people in religion and the Church, either through its cultural, historical, moral and liturgical significance, only a few research studies (Popovic & Ristic, 1989; Djordjevic & Todorovic, 1999; Božičković & Petrovic & Kadijević 2001; Kuburić, 2003; Zuković, 2005; Stojiljkovic, 2009; Kuburić & Zuković, 2010; Ševkušić, 2011; Zuković, 2012; Tirri & Tallent-Runnels & Nokelainen, 2005; O`Grady, 2010; Clifford, 2013; Pirner, 2013) deals with the study of correlation the youth and religious education in public schools of the Republic of Serbia, after the returning religious education in the school system in 2001 to the present, but it is the same situation abroad. Therefore, this paper focuses on the impacts of religious education at the eschatological morality of young people, as well as the objectives and tasks of moral education of young people through this course. The idea that underlies this research relates to the question of the significance of religion for youth to achieve and build their moral qualities, and represents a test for the thesis about the importance of synergies religiousness (godliness) and the morality of the youth. The aforementioned problems which form the subject of this research are observations of certain gaps in the relevant literature, for questions about the relationship of religion, piety, ecclesiasticism and morality of the young people still have not been sufficiently studied or understood because of the complexity of each segment, and the conflicting results of previous studies contributed to this misunderstandings too. These are issues within the field, or the subject of research, which define the framework in which the question or research problem will be observed.

The research problem: To what extent religious education influences the morality of the youth? This study aims to give an answer that would somewhat reduce ambiguities and contradictions in the aspect of the influence of religious education on the achievement of moral qualities of personality of young people, so it represents and testing hypotheses about the statistical significance of connections set of religious and moral set of properties with indicators realization of morality on elementary and secondary school age and indirectly discusses the question of the compatibility of religion and morality of youth.

Aim: Determination of the extent to which religious education affects morality of young people, through testing connectivity sets the religious and moral set of properties with indicators realization of morality, or determining the level of morality of young people who attend religious classes. As a representative of moral properties were selected: 1. Integrity (compliance with the principles, values and beliefs, telling the truth, commitment to what is right, fulfilling promises), 2. Responsibility (assuming responsibility for personal choices, recognition errors and omissions, acceptance of responsibility for the service of others), 3. Compassion (active


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concern for others), 4. Forgiveness (willingness to forgive our mistakes, willingness to forgive others' mistakes). In addition, in this paper, we try to empirically find and give answers to the question of the phenomenon of the relationship between religiosity and morality.

The task: 1. Determine the value system of young people who attend religious education; 2. Determine the moral attitudes of young people who attend religious education; 3. Determine the level of eschatological growing up young people who attend religious classes.

Hypotheses: 1. The general hypothesis: Young people who attend religious education have developed an eschatological morality. 2. Working hypothesis: a) Young people who attend religious education have a system of values and positive attitudes toward Christian morality. b) Religious education significantly contributes to the eschatological morality of youth.

Research variables: 1. Independent: a) age classes final (7-8, 3-4, and primary. Secondary school), because it is expected that in the period from the beginning of training built up in the faith, and better made manifest accepted attitudes, life principles and beliefs of those in the younger grades; b) sex: male or female; c) environment: a village or town. 2. Dependent: a) a values (moral) orientation (moral knowledge, moral consciousness); b) Effects of reaction (attitudes towards moral values); v) moral behavior (moral action with the aim of religious growing up and realizing the eschatological level of morality ...)

The methods, techniques and instruments: Among the techniques used are present techniques, interviewing and scaling, as they establish the degree of presence and manifestation of personal characteristics of the respondents, while among the methods used in the course of this empirical research, which has exploratory characteristics, present methods of systematic non-experimental observation, that were evaluated and interpreted data collected mentioned instruments, and through the empirical method has attempted to turn quantity into quality, establishing a connection the data to the theoretical framework of the work, while the synthesis of the data used in the research system fit. When opting for ways and methods of research used quantitative methodological approach, descriptive method, with elements of qualitative approaches - theoretical analysis. To obtain the data are constructed: 1 scale of attitudes which provided the data of the eschatological level of morality; 2. the scale of attitudes to examine value orientation to the estimation phase of the development of morality; 3. situational test of moral behavior in order to review active components of morality.

The sample: Because there are no findings of the other researchers for establishing more certain hypothesis, the decision that the study relates to the area of the Serbian Orthodox Diocese of Banat is based on the existence of subjective possibilities for the organization of this research and the significance and the reason can be found in the fact that it is a explorative research in other words, on a convenience sample. Looking at the positive side, and defects present in this research endeavor, we can say that research is focused on the territory of the Diocese of Banat did not fully respond to the title of the thesis, which requires quantitative and territorial latitude, and quality as we emphasize the need for similar studies carried out and in Serbian Orthodox Church in other dioceses in the territory of the Republic of Serbia, which would provide insight into this subject completed and done quantitatively and qualitatively better.


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The survey was conducted among respondents with elementary school children (7th and 8th grades) and high school children (3rd and 4th grades), because at this age achieves differentiation and actualization of the potential, through clear indication of the content and specific areas of creative production in a socially relevant form. Final grades of elementary and secondary schools include the presence of high abilities through specific domains and areas of knowledge, with profiled and consistent interest in social and moral problems, a review of the correctness of the rules of conduct and laws that impose the youth by family and peers, as well as the ability to abstract thinking. (Coleman & Cross, 2001). The sample was amazing, special - group - by age, so the sampling method and included elements of a stratified sample. Within three stratums, the questionnaire was tested 446 students of primary and secondary schools in the Banat eparchy. The structure and uniformity of the sample in terms of relevant variables, is presented in the tables below.

Analysis and interpretation

In the findings will go to the structure of the sample according to the variables mentioned above. Based on the questions that were determined socio-demographic characteristics, was carried out following the structure of the sample, which is shown in the table below stated: Gender: male 46.6%, female 53.4%; Grade: 7th grade elementary school 29.4%, 8th grade elementary school 16.7%, 3rd grade secondary schools 23.3%, 4th grade secondary schools 27.6%; The environment of the respondents: 40% of the village, the town 60%. Table 1. - Structure of the sample in relation to socio-demographic characteristics

Characteristics f % f % f %

Gender M 208 46,6 Grade 7th 131 29, 4 Village 180 40 F 238 53,4 8th 88 16, 7 Town 270 60 Total 446 100 3th 104 23, 3 Total 446 100 4th 123 27, 6 Total 446 100 The research findings will be considered from the perspective of the eschatological morality. To find out to which extent the system of religious education is developed, we have given the possibility to students of religious education of assessing the significance of certain Christian, eschatological claims, as well as the ranking of the commandments of God and the Church, according to the moral weight, and spiritual significance. Results are based on descriptive statistics. Table 2. - Eschatological beliefs

Faith in God N AS SD I believe in God who created the world and gave his commandments and the laws to us, upon which he will reward or punish us

441 3.53 1,403

I believe in God who created the world by establishing his commandments and laws and if they would be met, the world and people will live happily and prosperous

440 2.95 1.062

I believe in God who created man in his image and wants all people through our love for Him and care for our neighbors to be good and loving

440 3.58 1,195

I believe in God who is love, and the people with free will and love in communion with Him include and exceed all the laws and rules of behavior, because the Kingdom of Heaven

440 3.30 1.188

I do not believe in God 352 1.71 1.390


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Understanding God

God is the supreme and universal moral principle of good, justice and love

446 3.29 1.222

God is invisible and unknown force that appears through the highly moral and religious feelings in the heart and soul

443 3.06 1,193

God is the Lord Jesus Christ, who is by love and by the will of God, the Father present in the Church and the Holy Liturgy in the Holy Spirit

443 3.60 1,380

God is the eternal creator, legislator and eternal judge 440 3.10 1,252 Encounter with God

I meet him in the Church at the Sacred Liturgy 446 3.25 1.283 I meet him in the Holy Communion in which we unite with Christ for the remission of our sins and eternal life

442 3:45 1,286

I meet him in his soul while praying at home 443 3.19 1.301 I meet him in the Church when kindle candle for health, loved ones, or for the repose of the soul of the deceased dear to me

442 3.10 1.230

The understanding of the Divine Liturgy

The Kingdom of Heaven on earth and encounter with God in the Holy Communion, extolling the soul and the deification for eternal life

444 3.85 1.362

Solemn festive ceremony and meet with neighbors 444 2.76 1,167 Spiritual and moral growing up through prayer and listening to the moral lessons

444 3:40 1,137

Listening to sacred music and readings from Scripture 436 2.70 1,162 The notion of Eternal Life

I do not believe in life after death, and I believe that in this life we should respect moral principles and social laws

417 2.30 1,483

Eternal life is the resurrection of the dead at the second coming of Christ and the realization of our elevated moral personality

442 3.71 1,324

Eternal life is the reward, and fair wages for a moral life according to the commandments of God

440 3:09 1,136

Eternal life is a life after death through the descendants, deeds and merits 435 3.23 1.145 Help of faith and prayer

They help me in solving moral dilemmas and making the right decision 445 3.24 1.363 They help me in difficult situations, by remembering the possibility of obtaining rewards and punishments

444 3,39 1,155

They help me to choose the right way 443 3.25 1,139 They help me through the belief that virtuous life according to God and with God is preparing for eternal life

430 3.21 1,402

Reasons for forgiveness

We bid for overcoming problems and criticism of the other with love, for the sake of our positive example and desire for moral change of others

441 3.62 1,330

We forgive because forgiveness of sins of omission or without excuse another, but not to forget that, as a precaution to not repeat the same sin

441 3.18 1.223

We forgive because of forgiveness, after apology and repentance of the perpetrator

440 3.39 1.076

Forgiveness without repentance does not make sense, and so there is no need to forgive anything to anybody

437 2.43 1,426

Reasons for asking forgiveness

Because of the awareness of the moral offense involved and the potential consequences of sin

444 3.41 1,267

In order to overcome our pride and arrogance, for the sake of respect for the personality of the others, through confidence and appreciation for the understanding of our vulnerabilities

445 3.66 1.140

For the respect of the words in Scripture, "And forgive us our debts as we forgive our debtors"

444 3.44 1,270


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I never pray for forgiveness anyone because it is an indicator of my weakness and cowardice

413 2.00 1,318

Inspection Table 2 gives an insight into the development of eschatological dimensions within respondents. In segments - Faith in God with the highest average grade of 3:58 and a standard deviation of 1.195 points out the statement: I believe in God who created man in his image and wants all people through our love for Him and care for our neighbors to be good and loving, what indicates a high moral consciousness of respondents, based on love of God and neighbors, therefore, to respect and deep understanding of the supreme commandment -love God. In segments - Understanding God with the highest average score of 3.60 and a standard deviation of 1.380 points out the claim - God is the Lord Jesus Christ, who is by love and by the will of God, the Father present in the Church and the Holy Liturgy in the Holy Spirit, which indicates that respondents have a developed awareness of the presence of concrete, the Personal God - the Lord Jesus Christ (and not indefinite, faceless and unknown) in the historic time and space, in the Holy Liturgy, revealing the Holy Trinity ways of being in a loving community of the Church as a foretaste of the Kingdom of Heaven on earth. In the third segment, which refers to - The encounter with God stands out as the most significant following statement: I meet him in the Holy Communion in which we unite with Christ for the remission of our sins and eternal life (M = 3.45; SD = 1.286). This result supports the fact that respondents most complete experience an encounter with God through the Holy Communion. The Holy Sacrament is the union of Christians with the Body and Blood of Christ, and in that way we are realized our created and mortal nature permeating by Christ, who gives us the healing of soul and body, but primarily as a medicine of immortality, introducing us to everlasting life. The next segment was related to the perception of the -Divine Liturgy, where with the highest average grade we highlight the following assertion: The Kingdom of Heaven on earth and encounter with God in the Holy Communion, extolling the soul and the deification for eternal life, (M = 3.85; SD = 1,362). Similar to the results present in the previous segment of the study, we can conclude that respondents fullest sense Divine Liturgy as an icon of the Kingdom of Heaven already present here and now, in a real and concrete history of our existence, not only as a ceremony that gives its listeners a beautiful spiritual music, readings from Holy Bible and moral sentences, which are certainly needed in the context of growing up in faith, but they are not sufficient to achieve Eternal Life. The claim that most agreeable with the students of religious instruction on Eternal life is Eternal life is the resurrection of the dead at the second coming of Christ and the realization of our elevated moral personality (M = 3.71; SD = 1,324). These responses show us clearly that respondents exceeded purely juridical way of understanding the eternal life as a reward for good deeds, so they possess exalted awareness and hope for the second coming of Christ and the realization of the godlike personality in eternity - the eschaton. We were interested in understanding subjects of Faith and Prayers and their Help, and we came to results that indicate that: They help in difficult situations, by remembering of the possibility of obtaining rewards and punishments. The average score given for this assertion is 3.39 while the standard deviation of the GPA, i.e. the standard deviation is 1.155. With this


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result, we see outlined the conventional notion of morality, and joining the faith and prayer as a tool that helps us in difficult situations, indicating the earthly aspect of the notion of a relationship with God through faith and prayer. Since the above results of this segment obtained from the research, illustrate that most students are not perceived faith and prayer in preparation for eternal life, which is their main feature, the same results can be seen as evidence that the eschatological morality do not finished and do not fully acquired at the secondary level students, but is achieved by continuous, lifelong growing up. Although they have information that affects the formation of moral attitudes, pupils in primary and secondary schools still do not completely, from the perspective of the eschatological morality, built autonomous morality, nor the sublime consciousness of faith and prayer as a means of growing up towards eschatological morality and eternal life. As the most important Reason for Forgiveness stands out: We bid for overcoming problems and criticism of each other with love, for the sake of our positive example and desire for moral change in another, with an average score of 3.62 (SD = 1.330), whereas the Reason why we

ask for forgiveness emphasizes pray for forgiveness for overcoming their pride and arrogance, for the sake of respect for the personality of another, the trust and appreciation for the understanding of our vulnerabilities, with an average score of 3.66 (SD = 1.140). The results of the last two of these claims are mostly in favor of the respondents clearly view the size of the very act of forgiveness as a pedagogical method that aims to repair the moral side, as well as the need for sincere repentance for failures, through respect for the personality of the others as the exalted position. All of the above claims have the highest average grade, which would mean that they were students of religious instruction evaluate as the most important, as well as claims that have the greatest spiritual importance and moral weight, and the same, as already stated in a brief analysis, in favor of the hypothesis the developed eschatological morality of the youth.

Differences in eschatological morality according to the observed variables

The question of the difference between the eschatological moralities in relation to the observed variables of respondents viewed the T - test for independent samples, which compares the mean values of continuous variables. We have received information regarding the gender of the students of religious instruction and questionnaire 2, and the results indicate that significant differences exist only in the following four statements: Table 3. - T-test - gender and eschatology Claims t df p God is the eternal creator, legislator and eternal judge * 2,003 434 ,045 Eternal life is the reward, and fair wages for a moral life according to the commandments of God ** 2,203 434 ,028 Faith and prayer helps me in difficult situations, remembering the possibility of obtaining rewards and punishments *** -2.586 438 ,010 I never pray for forgiveness anyone because it is an indicator of my weakness and cowardice **** * 2,812 409 ,005 *Assertion A, **Assertion B, ***Assertion C, ****Assertion D

Table 4. - The medium value of the claim Claims gender N Aritmetic mean SD A Male 202 3.23 1,221 Female 234 2.99 1,275 B Male 201 3.21 1,138 Female 235 2.97 1.119


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C Male 205 3.24 1,114 Female 235 3.52 1,181 D Male 188 2.21 1,457 Female 223 1.84 1,169 By inspection of Table 3 and 4 we conclude that there was a statistically significant difference between the claims and a half (male AS = 3.23, SD = 1,221; women M = 2.99, SD = 1.275), t (434) = 2.003, p = 0.045 in favor of males. That is, statistically significant difference between the score they gave pupils in religious education assessing the claim that God is eternal creator, legislator and judge eternal. For students of religious education (boys), this claim has greater spiritual significance and moral weight than for students of religious education (girls). There was a statistically significant difference in B claims and gender (male AS = 3.21, SD = 1.138; women M = 2.97, SD = 1.119), t (434) = 2.203, p = 0.028. Students of religious instruction (boys) feel that assertion: Eternal life is the reward, and fair wages for a moral life according to the commandments of God, greater spiritual significance and moral weight than it is considered by female students of religious education (girls). There was a statistically significant difference between the claims V and a half, where we came to results that show that students of religious education (girls) (M = 3.52, SD = 1.181) considered that this claim (helps me in difficult situations, by remembering the possibility of obtaining rewards and punishments) substantial, that has a higher spiritual and moral significance than they consider religious education students (boys) (M = 3.24, SD = 1.114), t (438) = -2.586, p = 0.010. The difference between genders was observed even when the statement is not pleading for forgiveness ever anyone because it is an indicator of my weakness and cowardice. Students of religious instruction (boys) this assertion are considered important, and it coincides with their concept (M = 2.21, SD = 1.457), while the students of religious education (girls), this statement does not attach great importance (M = 1.84, SD = 1.169), t (409) = -2.812, p = 0.005. All that, tells us in favor of that boys have developed conventional, heteronomy morality, which is based on the juridical relation to God, according to the principle of reward and punishment, which characterizes the Old Testament approach to morality, while the girls based their relationship with God on the deeper categories of the eschatological aspect of morality, through love as superior category, which characterizes the New Testament approach to morality and autonomous level of morality. Table 5. T-test - place and eschatology Claims t df p I meet God in the Church when I lit candles for my health, my loved ones and for the repose of the soul * -2.919 440 ,004 Faith and prayer help me in solving moral dilemmas and making the right decisions ** -2.327 443 ,020 I beg your forgiveness because of the awareness of moral transgression that has been made and the possible consequences *** -2.159 442 ,031 We forgive because of respect for the words of Holy Bible **** -2,252 442 ,025 * Assertion A,** Assertion B, ***Assertion C, **** Assertion D

Table 6- Means for the variable place of residence Claims environnement N AS SD __________________

A Village 178 2.89 1,167 Town 264 3.24 1,255 B Village 179 3.06 1,413


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Town 266 3.36 1,317 C Village 180 3.26 1,312 Town 264 3.51 1,226 D Village 179 3.27 1,155 Town 265 3.55 1,345 An examination of Tables 5 and 6 gives us a picture of the differences between the backgrounds of the students of religious instruction and assessment of significance of the different claims. The difference was observed in allegations he meets God in the Church when fallen candle for your health, your loved ones, or for the repose of the soul of the deceased dear to me. Results of mean values we suggest that the students of religious education in rural areas (M = 2.89, SD = 1.167) lower prices and evaluate this claim, students of religious education in urban areas (M = 3.24, SD = 1.255) , t (440) = -2.919, p = 0.004. A difference between claims and B protection. Students of religious instruction coming and the city (M = 3.36, SD = 1.317) considered that the claim: Prayer and Faith helps me in resolving moral dilemmas and making the right decisions and significant as to have greater spiritual and moral weight than is considered Students of religious instruction from rural areas (M = 3.06, SD = 1.413), t (443) = -2.327, p = 0.020. The difference was noted in the allegations pray for forgiveness for the awareness of moral offense involved and the possible consequences of that sin. Students of religious instruction from the center (M = 3.51, SD = 1.226) this claim assessed more significant than it is made up of students of religious instruction from the village (M = 3.26, SD = 1.312), t (442) = -2.252, p = 0,031. There was a statistically significant difference between the claims pray for forgiveness for respect of words from the Holy Bible and "forgive us our debts as we forgive our debtors" and places of residence of respondents. Students of religious instruction from the urban environment (M = 3.55, SD = 1.345) claim this estimate as more significant and are considered to have a greater weight than moral religious education than students from rural areas (M = 3.27, SD = 1.155), t (442) = -2.252, p = 0.025. All this speaks in favor of that respondents from urban areas have a greater awareness and a sense of the need of going to church and meeting with his God right in it as the icon of the Kingdom of Heaven on earth, and towards repentance and forgiveness, as a very important moments in building and nurturing personal relations, based on respect for each other. The question of differences in the development of the system of faith-religious teachings, eschatology and age is disputed considering the use of single-factor analysis of variance (ANOVA). 4 groups are featured (Group 1 - 7 classes Elementary School; Group 2 - 8th grade elementary school; group 3 - 3 grade of high school; group 4 - 4 grade of high school). In this paper we have presented arguments and attitudes of students of religious education in which there is a statistically significant difference in relation to age, while subsequent comparisons using Tukejev`s HSD (Tukey`s HSD) test revealed among which groups is this difference. Table 7 - ANOVA - age (class) and eschatology Claiming N F p I believe in God who created the world and gave us God Commandments and laws, based on which will reward us or punished for our actions and deeds in their lifetime * 438 4,159 0,006 I do not believe in God ** 349 2,731 0,044 God is the eternal creator, legislator and judge righteous *** 436 3,946 0,009 I meet God in the Church when fallen candle for your health


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the health of their loved ones or for the repose of the soul of the deceased **** 438 3,671 0,012 Eternal life is the reward, and fair wages for a moral life according to the commandments of God ***** 436 3,084 0,027 Eternal life is a life after death through the offspring, work and merit ****** 431 2,817 0,039 Faith and prayer help me in solving moral dilemmas and making the right decisions for themselves and others of which depend ******* 441 2,817 0,011 Forgive because of omissions or errors, no excuses other, but not forgetting that, as a precaution to the same sin does not happen again ********* 432 4,326 0,005 * Claiming A, ** Claiming B, *** Claiming C, ****Claiming D, ***** Claiming E, ****** Claiming F, ******* Claiming G, ******** Claiming H

Table 8 - Means for ANOVA Claims Gr. N AS SD C. Gr. N AS SD C. Gr. N AS SD A 1 129 3,78 1,293 B 1 99 1,80 1,428 C 1 130 3,01 1,321 2 86 3,71 1.405 2 66 1,33 .966 2 85 3,45 1,180 3 103 3,21 1.480 3 80 1,96 1.603 3 101 2,85 1.161 4 120 3,38 1.379 4 104 1,66 1.348 4 120 3,18 1.261 D 1 131 3,34 1,244 E 1 128 2,18 1,460 F 1 129 2,91 1.078 2 85 3,22 1.294 2 81 1,83 1, 321 2 84 3,29 1.267 3 103 2,86 1.205 3 103 2.65 1.467 3 101 3.15 1.220 4 119 2.97 1,312 4 122 2.42 1,157 4 180 3.04 1,034 G 1 130 2.95 1,397 H 1 130 3:06 1,173 2 87 3.33 1,327 2 86 3.51 1,176 3 104 3.54 1,358 3 101 3.28 1,069 4 120 3.20 1.326 4 120 2.94 1.368 Inspection tables above, we conclude that no statistically significant differences at p <0.05 for the claim: I believe in a God who created the world and gave us the commandments of God and the laws based on which it will reward us or punish, F (438) = 4.159, p = 0.006. There are statistically significant differences between group 1 and group 3 (p = 0.011). The mean value of group 1 (M = 3.78, SD = 1.293) were significantly different from the average value of the group 3 (M = 3.21, SD = 1.480). In other words, students of religious education seventh grade, i.e. younger students, this claim are considered important, and evaluate it as a claim with greater moral weight than older students, students of religious education 3.razred high school, which speaks in favor of the younger students are at level heteronomous morality, while older students have a greater awareness of the eschatological morality, and are on the level of moral autonomy. - I do not believe in God, F (349) = 2.731, p = 0.044. The difference is noticeable between the 2nd and 3rd groups. Students of religious instruction eighth grade elementary school for this assertion have an average score of 1.33 (SD = 996), while the students' religious teaching third grade secondary schools average mark was 1.96 (SD = 1.603). Based on these data we can say that older students this assertion rated as more important than the younger ones, which may, among other things, could be interpreted accepted the notion that students in adolescence have a strong need for identification, as well as being in conflict with authority, which in this case it is demonstrated in the field of faith in God, the presence of doubt and uncertainty in relation to it, i.e. lack of awareness of the need to develop eschatological morality in the context of the godlike personality and icons of God in us, as well as the potential for eternal life.


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God is eternal creator, legislator and just judge, F (436) = 3.946, p = 0.009. The difference is noticeable between the 2nd and 3rd groups. The medium value of the group 2 was 3.45 (SD = 1.180), while the medium value of the 3rd group of 2.85 (SD = 1.161). Based on these data we can say that the younger students of religious education (the 8th grade of elementary school) this claim rated as more important than older students of religious education (3rd grade secondary schools), which indicates that younger students are on the heteronomous morality level similar to Old Testament relationship with God, as a legislator and a judge, while older students have a pronounced autonomous morality and eschatological consciousness based on the love of God. - Encounter the God in the Church when kindle candle for health, loved ones, or for the repose of the soul of the deceased dear to me, F (438) = 3.671, p = 0.012. The difference is noticeable between 1 and 3 groups. The mean value of group 1 was 3.34 (SD = 1.231), whereas the mean value of 3 groups of 2.86 (SD = 1.205). We conclude that the effect of age on this claim as follows: younger students of religious education, this claim assessed more significant than the older students of religious instruction, which tells us that younger students their relationship to God more often achieved through going to church and pray with burning candles, while older students have a greater eschatological morality that sees the relationship with God in the Holy Liturgy and Holy Communion. -Eternal Life is the reward, and fair wages for a moral life according to the commandments of God F (436) = 3.084, p = 0.027. The difference is noticeable between 1 and 4 groups. The mean value of group 1 was 2.18 (SD = 1.460), whereas the mean value of 3 groups of 2.42 (SD = 1.157). On the basis of average values come to the conclusion that the older students of religious education this claim considered more significant and gave it greater moral weight than the students of religious education of younger ages, which contradicted the findings of previous results, which speaks in favor of the older students have a greater eschatological (expressed terminology in the field of morality: autonomous) morality of the younger. This finding is based on the conventional notion of morality, as well as access to eternal life through the principles of reward and punishment, indicating the juridical nature of the relationship with God and the degree of heteronomy of morality. This is a proof that the eschatological morality doesn`t finish and doesn`t fully acquired at level of secondary school students, but it is achieved by continuous, lifelong growing up in an intellectual and virtuous way. Although they have intellectual knowledge which affects the formation of moral attitudes, pupils in primary and secondary schools still do not build autonomous morality completely, nor exalted awareness of growing up towards eschatological morality and eternal life at the level of a love relationship with God. - Eternal Life is a life after death through the descendants, deeds and merits, F (431) = 2.817, p = 0.039. The difference is noticeable between 1 and 4 groups. Students of religious instruction seventh grade elementary school for this assertion have an average score of 2.91 (SD = 1,078), while the students of religious education fourth grade of secondary schools have an average score of 3.04 (SD = 1.034). Students of religious education of older people assessed this claim as a claim of greater importance and moral weight than younger students of religious education, which contradicted the previous results, who spoke in favor of the older students have a greater eschatological (autonomous) morality and awareness of opportunities eternal life in fellowship with God in the Church of the younger students. These findings can be interpreted in the same way as in the segment of the concept of eternal life as a reward and just pay for the moral life according to the commandments of God. -Faith and prayer help me in solving moral dilemma and making the right decisions for themselves and others come to depend on, F (431) = 2.817, p = 0.011. The difference was observed between group 1 and group 3. The first group has an average score of 2.95 (SD =


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1.397), while the third group has an average score of 3.54 (SD = 1,358). We conclude that the older students of religious education this claim more measured, attributing her greater spiritual significance of the younger students of religious instruction, which indicates that older students have a high awareness of the need for faith and prayer in the context of high quality interpersonal relationships, and built an autonomous morality of younger students. - We forgive for forgiveness of sins of omission or without excuse another, but not to forget that, as a precaution to not repeat the same sin, F (432) = 4.326, p = 0.005. The difference was observed between group 1 and group 2, and between group 2 and group 4. The first group has an average score of 3.06 (SD = 1,173), the second group has an average score of 3.51 (SD = 1.176), and the fourth group has an average score of 2.94 (SD = 1,368). Based on these data we conclude that students of religious education of younger ages differ in the assessment of these claims, and that students of religious education of older people claim this less valued and attach it less moral significance of the younger students of religious education, because they have a higher awareness of justification parting with the repentance of sinners, not only on a priori forgiveness, as a fulfillment of God's commandments form. Therefore, we can conclude that older students have built an eschatological morality of the younger, and that is at the level of moral autonomy, which is consistent with Piaget's theory of moral development, characterized by intentionality (younger children are condemned only done evil whose consequences are visible, and older take into account the intention to do something), relativity (younger children have a black and white picture of good and evil, and the elder recognize the relativity of boundaries between them), and the independence of sanctions (younger children see evil in an act because it accompanied by sanctions and older separating the act of sanctions). (Popović, 1978: 29)

CONCLUSIONS AND PRACTICAL IMPLICATIONS

After the analysis and interpretation of the results of this research the following conclusions can be done: the current state of morality of young people - students of religious education Orthodox Christians in Serbia - is encouraging, considering that the majority of respondents have a high moral consciousness (developed autonomous morality), and developed an eschatological morality: girls on higher grade than boys, older students at a higher level than younger, children from urban areas at a higher level than rural children, which is analyzed in more detail in the section on findings and interpretation of the results of this study. These results provide motivation for further intensive work necessary to achieve the objectives and tasks of religious instruction, because it can be observed that there is the possibility of realization of moral education through religious teaching in public schools in Serbia. The Church through religious education in public schools present the Republic of Serbia is realized and enhances religious awareness and involvement of young people in their personal fruitful testimony and active participation in the life and work of the Church today, morally educating them and focusing on growing up in the moral life. Of crucial importance for contemporary mission of the Church is the fact that it is now realized in the context of neo-patristics, Eucharistic theology, where it will be the Church and its identity are defined as liturgical - The Eucharist is the one in the true sense of the word church makes it what it is - the Body of Christ, giving us the ability to foretaste eternal life and the realization of the eschatological level of morality.


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Biographical notes:

Ninoslav Kačarić was born in Zrenjanin on 13th December 1977. After completion of Zrenjanin Gymnasium he graduated from the Theological Faculty of the Serbian Orthodox Church in Belgrade in 2002, gained a master's degree at the Orthodox Theological Faculty "Basil of Ostrog" in Foča, University of East Sarajevo in 2014. Since 2002 he has held the position of Secretary Bishop, of the Diocese governing board and coordinator for religious education Serbian Orthodox Diocese of Banat, as well as the editor in chief of the magazine "Banat Journal". He has been the priest at the Church of St. Theodore of Vršac in Vršac since 2004. He has published several books and numerous articles in the field of pedagogy, psychology and theology, and took part in several international conferences. His doctoral thesis entitled "The contribution of religious teaching morality of young people," was defended at the Faculty of Philosophy in Novi Sad, Department of Education, in 2014.

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