The child goes to first grade. This event is both joyful and exciting. A new road opens up before the baby. How correctly a small student takes his first steps depends on his future. Of course, the crumbs can not cope on their own. Proper adaptation of children to school is the task of the teaching staff, as well as parents.
What is adaptation?
The concept itself implies getting used to new conditions. A child who until recently attended a preschool institution, had a floating daily routine, spent a lot of time in games, will have to reorganize in a different way. You will need to learn to listen to the teacher, do your homework, find a common language with classmates. This, in fact, is the adaptation of the child in school. Grade 1 in an educational institution is rightfully considered the most difficult. It is especially difficult for children who have not previously attended kindergarten. We also have to face the difficulties of socialization.
Adapting children to school is a real stress for some parents. To a greater extent, mothers are worried that they will not cope with their duties, that the child, through their fault, will lag behind classmates. A really difficult task falls on fragile shoulders. It is necessary to help the child adjust himself to other conditions of life. At the same time, a mother should in no case show her feelings to her son or daughter! And what you definitely shouldn’t do is raise your voice to a little schoolboy who can’t read or write.
The success of a child's adaptation may depend on many factors. First of all, this is the temperament of a small student, as well as a model of family relations. If a child likes to be in the center of attention, does not tolerate loneliness, he will surely be able to quickly get used to a new team. Also, if harmony and mutual respect reign in the family, the baby has no complexes, adaptation will take place with minimal losses.
However, socialization is only a small part of the whole process. It is not enough to get used to the new team and teachers. The adaptation of children to learning at school is, first of all, the presence of interest. The kid must understand that he attends school not because it is necessary, but because here he will be able to learn a lot of new and useful information. To interest the child is the task of parents and teachers.
Degrees of adaptation
There are no two identical people. So children have their own psychological characteristics. For some, just a few days are enough to get used to the new conditions, while someone in a month will feel uncomfortable in a strange team. Psychologists traditionally divide children into three groups. The first is babies with a slight degree of adaptation. This includes guys who quickly join a new team, make friends. Such children get along well with teachers, all their attention is directed to learning new subjects.
The second group of guys is considered the most common. This includes kids with an average degree of adaptation to school. The period of getting used to new conditions is longer for them, it takes from several weeks to two months. At the initial stages of education, children do not accept the conditions in which they had to get. In the classroom, they can talk with their comrades, not listen to the teacher's remarks. These guys initially do not show interest in learning. Especially often this group includes children who did not attend a preschool institution. The adaptation of children to school will be faster if parents have an appropriate conversation with the children long before September 1. It is worth explaining to the baby that interesting changes are coming in life that will benefit. If necessary, a psychologist can work with the child.
The third group is children with a severe degree of adaptation. The child has negative forms of behavior, he does not listen to teachers, offends classmates. The opposite manifestation is also common - a small schoolboy closes in on himself. The child behaves very quietly, does not talk, does not answer the questions of the teacher. In most cases, these guys practically do not learn the school curriculum. The problem of a child's adaptation to school most often has a reason. This is either a psychological trauma, or discord in the family. You can't do without a specialist in this situation.
Difficulties still to be faced
Successful adaptation of a child to school is not an easy task. Even if a son or daughter belongs to the first group, that is, he easily establishes a common language with a new team, shows interest in learning, you should be prepared for the fact that you will have to face difficulties. The most common complaint of most parents is the laziness of the little student. In fact, the child is not to blame for anything. He just lost motivation. He is not interested in attending this or that lesson, doing homework on a specific subject. Surely, many parents noticed that children are happy to attend such lessons as singing, physical education, drawing. Because they can be fun. The task of teachers and parents is to interest the student in attending the subject in which interest has been lost.
Verbilism is another problem that many parents of first graders have to face. The problem is that many mothers and fathers from the early years of the baby pay great attention to the development of speech. A poem about a bear performed by a two-year-old child is tender. The kid is admired, which increases his self-esteem. At school, it turns out: all that a student can do is speak beautifully, speak clearly, and clearly pronounce complex sounds. At the same time, the processes of thinking are rather slow. The program (adaptation of children to school is a difficult path for every first grader) must necessarily include subjects that stimulate productive activity. This is drawing, modeling, designing, mosaic, etc.
Chronic underachievement
At the beginning of education, every child is a clean slate. Why does it happen that one kid turns into an excellent student, and the other into an inveterate loser? Blaming a child for poor learning is stupid. Chronic underachievement is primarily a shortcoming of parents, and only then of teachers. What is going on? A small student does not cope with the task assigned to him, his mood decreases. At the same time, many parents only exacerbate the situation, begin to scold the baby. The self-doubt of a small student grows at times. He does not want to continue training, so as not to experience negative emotions again. Thus, chronic failure develops.
During the period of adaptation of children to school, parents should be patient. Moms and dads need to be prepared for the fact that many tasks for the baby will not work right away. If you properly encourage the child, encourage him for the successful completion of the work, the student will want to attend classes again and again.
Every year, domestic methods of education are improved. Many educational institutions have now decided not to grade the work of children in the first grade. The results are already visible. Adaptation of children to school conditions is less painful.
How can a teacher help a child?
The first teacher is the person with the help of whom the baby gets used to new conditions for himself. According to a special program, the child is adapted to school. Methods are developed taking into account the psychological and age characteristics of students. The teacher can judge the degree of adaptation thanks to special tests that can be carried out at one of the classroom hours. To get a clearer picture, testing should be done at the end of the first quarter of training:
- Method "Paints". The teacher distributes felt-tip pens or paints to the children, as well as sheets of paper on which objects related to certain lessons are depicted (number - mathematics, pen - writing, brush - drawing, accordion - singing, etc.). Students are encouraged to color the drawings. If the baby paints a certain object in a dark color, this indicates possible difficulties associated with it. The methodology allows you to determine the progress of each child in one direction or another.
- Methodology "What I like about school". The teacher offers to draw a picture on a given topic. The image can be used to judge the psychological state of the child. You should pay attention to the guys whose drawings are far from school life. A teacher with a pointer, a school board in the images can indicate a high level of learning motivation.
- Method "Sun, cloud, rain". The students are given leaflets on which the described weather phenomena are depicted. The teacher offers to describe the state at school, at home, with friends. The child circles the drawing they like. Thus, the teacher determines which children have already fully adapted to school life (the sun is circled).
At the end of the first quarter, you can conduct a small survey. Answering the questions will help to identify the level of adaptation of each child in the class. Questions might be:
- Do you like school?
- If you were told that everyone did not have to come to class tomorrow, would you come to school?
- Do you like your classmates?
- Would you like another teacher to work with you?
- Are you happy when classes are cancelled?
- Are you friends with many classmates?
- Would you like breaks to be longer and lessons to be shorter?
To get honest answers to questions, the questionnaire should be offered to the children to fill out at home, together with their parents. Having identified the level of adaptation in the classroom, the teacher chooses a further work strategy. Practice shows that by the end of the first quarter, 90% of the children have already fully adapted to the new conditions.
Game as a way of adaptation
For children who are just adapting to new conditions, it is important to present new information in a form that is interesting to them. It is no coincidence that the first lessons in many educational institutions are held in the form of a game. The most difficult task for any first-grader is to sit in his place for a whole lesson. 40 minutes seems like a real eternity. The game "Diligent student" will come to the rescue. The guys are offered to portray high school students who know how to behave at school. And to make the game interesting for kids, it is desirable to include a competitive moment. At the end of the lesson, the teacher indicates the most diligent students who are awarded prizes.
The psychological adaptation of the child to school will be easier if the baby is familiar with classmates. Therefore, the school team is recommended to hold an interesting event in an informal setting before the start of the school year. The ideal option is a hike. During fun games in nature, kids will be able to get to know each other. Parents, in turn, will have the opportunity to communicate more closely with the teacher.
What can parents do?
A child who is just starting school needs moral support. The adaptation of a small student to new conditions depends on how well moms and dads behave. It is worth supporting the baby in any of his endeavors and in no case scold him for failures. Never compare your child to other students. It is necessary to make sure that the student is guided by his own result. For example, if today the son made only two mistakes in his homework, and yesterday there were three, this is already a real success, which is definitely worth noting!
What else should parents do? Work on the adaptation of children to school is based on the formation of a certain daily routine. It is necessary to teach the crumbs to go to bed on time so that they can get up in the morning without any problems. Hurry - additional stress for the baby. The child must know exactly the procedure. In the morning - to school, at lunch - homework, in the evening - on time to sleep, and on weekends you can have fun with your parents.
The motivation of the kid to study school subjects also partially falls on the shoulders of the parents. Mom should explain why it is worth learning English (“Learn it, and we will travel without problems”), mathematics (“You can count how many toys you have”), reading (“You can read the biggest fairy tale on your own”).
The adaptation of children to school affects the work of the immune system of students. It is especially difficult for children who have not previously attended a preschool institution. Kids often get sick, skip lessons. This also affects psychological adaptation. Frequent absences lead to the fact that the child does not have time to establish communication in the team. How to deal with it? A pediatrician will help solve the problem, who will prescribe a suitable immunostimulating drug. You cannot self-medicate.
It will be possible to reduce the incidence rate if the classroom for first-graders in the school is placed in a separate block, where children contact only with teachers and peers. The daily routine also affects the state of health. If a separate room is allocated, it will be possible to reduce the lessons in the first term to 35 minutes. Classes must be held in the morning. At this time, the guys are very active. The possibility of organizing daytime sleep is a huge plus. For children 6 years old, rest during the day is still very important. Thus, it is possible to restore brain activity, as well as physical activity.
Signs of successful adaptation
How to understand that the adaptation of children to school is going well? The following signs may indicate this:
- the child comes home from school cheerful, talks about his impressions of the day;
- the baby has new friends;
- homework is done without tears and stress;
- the kid is upset if for a number of reasons he has to stay at home and not go to school;
- the child sleeps well, falls asleep quickly, wakes up without problems in the morning.
The presence of at least a few of the listed signs indicates that the child's adaptation to school is going well. Grade 1 can be full of vivid impressions and memories. But, unfortunately, not all guys have a cloudless adaptation. If the baby does not sleep well, comes home tired from school, complains about the lack of friends, it is worth consulting with the teacher. Children with a severe degree of adaptation need the help of a psychologist.
Summarize
The pedagogical adaptation of the child to school will be quick and painless with the right interaction between teachers and parents. Success largely depends on the emotional state of the baby. A pleasant team at school, warm communication with the family - all this will lead to the solution of the task. The child adapts to new conditions as quickly as possible and accepts the educational institution as part of his life.
Joy and the feeling that there are no barriers to happiness is usually only the first and one of the shortest stages that you have to go through after. As soon as the euphoria subsides, many problems arise - from everyday questions from the series “how to pay for electricity?” and “where can I get my bike fixed?” to more pressing "how to find friends and not become an outcast?". Oksana Korzun, the author of the popular science book on emigration “How to move to another country and not die of homesickness”, studied what scientific research has been carried out on this topic over the past 50 years and talked to emigrants from different countries. "Theories and Practices" publishes a chapter on the difficulties of adapting to a new place.
At the end of the 20th century, scientists were especially interested in the processes of adaptation of emigrants to new living conditions and culture shock, since migration has become a common part of life in almost every country. Several theories have been developed that have been able to describe the mechanism of getting used to a new country and adaptation. The most famous and most controversial theory has become U-curve adaptation, introduced by Kalervo Oberg back in 1954, and later repeatedly studied and refined by other researchers.
This theory has been repeatedly criticized for being too universal, pointing out that it cannot fit the full range of human experience. But in the last 50 years, no other theory has been developed that is more suitable than the U-curve. Despite its shortcomings and too conditional, it has been partially or completely confirmed by multiple studies by other authors. […]
The stages and stages of adaptation, according to the U-curve, do not always imply their mandatory and complete passage by all emigrants. Some skip part of the stages, someone gets stuck on one and does not move further. There are many factors that affect the end of adjustment and the stages a person can go through to fully adjust - for example, the level of education, expectations from a new country, cultural difference, and many others. […]
The first stage of adaptation- tourist, a person feels euphoria from moving, "I'm here, I could, there are no barriers for me." This stage involves some reduction in critical thinking to reality, the immigrant is focused on pleasant sensations, new places, variety in stores, new tastes, environment, entertainment. In addition, emigration was often preceded by a nervous move and a period of collecting documents - at this stage, a person relaxes and exhales.
This stage usually lasts a short time. Kalervo Oberg talks about a few days and up to 6 weeks. It is worth noting separately that we are talking here more about the everyday feeling of novelty from a change of scenery, and less about the relief from leaving a place of residence that one did not like.
“The joy was only from the fact that, finally, we managed to move, because about 5 years before that I was building a plan on how to move my family from the city where we lived, so that everyone was happy. The rest of the sensations can rather be assessed as a benevolent interest in what is around. The joy of moving still does not subside, because. in Russia, from our point of view, the situation is only getting worse, interest in what is around has settled down at a relatively low level.”
In the second stage, the stage of gradual disappointment problems are slowly growing. The emigrant still has fresh memories of the old country and inevitably begins to compare and usually not in favor of the new country.
Most often this happens through the stereotypes with which he lived in the country of departure - now they can be encountered in reality and often this causes the need to reconsider one's own views.
Against this background, there is a gradual decrease in mood, since the need to integrate into the environment involves a collision with the life and life of another country and can cause negative feelings, since the communication skill in this cultural system has not yet been developed or brought to automatism. At this stage, there is a strong sense of alienation and a lack of a sense of "home".
Some people may have thoughts about their own inferiority, discomfort from communicating with the outside world due to the inability to understand people in a new country, alienation. Often this results in conscious attempts to reduce communication with other people, to isolate, there is disappointment in choosing a country and in general in moving. A person begins to ask himself questions about the correctness of his choice.
“I realized very quickly that I don't like Belgians for the most part. First of all, they let people in from outside, others, foreigners, with great creaking. It's not about drinking beer somewhere, but about finding those with whom you can have a heart-to-heart talk. There was a lot more that irritated me, for example, they recall some kind of philistinism, or something, isolation in their own little world, something like the English narrow-minded. For some it is a family, for someone it is a city, for someone it is a country (or only its northern part, where Dutch is spoken). This did not at all correspond to my worldview, where I am a small point in a large and very, very diverse world. And this hindered many conversations, and it annoyed me very much in itself.
At this stage, the migrant may begin to communicate more with former compatriots, both in person and on the Internet, sometimes expressing there their emerging aggression and irritation due to the inability to express it to those people who were the cause of anger. Communication with compatriots helps to feel for a short time in a safe environment, to take a break from a foreign language, from the stress of learning a new social environment, although it causes an attack of longing for the old life.
“Anger and irritation - no, I didn’t feel it. For the most part, when you finish running around different places, collecting documents and papers, you find loneliness, longing and nostalgia. But an experienced perezzhalshchik knows what to do with it all =). For me, the most difficult thing was the lack of a car and people who could help to settle down. In the first week or two, you are in constant stress: finding an apartment, buying everything you need, adjusting payments for electricity, water, etc.”
Tamara, UK, 5 years in another country
A new country may seem wrong, illogical, aggressive, stereotyped to an emigrant, while the country of departure, on the contrary, evokes pleasant feelings and seems reasonable, correct, and safe. It feels like you are a stranger, you will never be able to understand them, you were brought up according to other models, books, you don’t understand how they react to certain things.
At this stage, sometimes it even seems that local people deliberately do not want to communicate and make life difficult (sometimes this is not without meaning - many intuitively feel the emigrant's hostile attitude and respond in kind).
“I was under a lot of stress about the entrance exams and the visa, which was still being processed. Much had to coincide on its own, take shape and did not directly depend on me, this feeling was unpleasant. Otherwise, there was no nostalgia, the feeling that I was a stranger was not strong (in the sense, obviously, that I was not local, but at the same time there was a feeling of friendliness of the surrounding towards me). The feeling of loneliness was especially in the first week, and then it became easier. I just tried not to wind myself up too much that I was alone.”
Kira, Vienna, 1.4 years in another country
At this stage, there may be a reluctance to learn a new language and use it in everyday life, irritation and anger that you have to learn it at all - in this way a person tries to defend himself, because he protects himself from the feeling of failure and fear that they will laugh at you, for example, when communications are not it turns out, or mistakes are made in speech, an accent is heard, or you are constantly asked again.
Often this may be due to the fact that a person does not accept a new life, is afraid of communication with the local population, attributing hostile qualities to him - alienation, arrogance, closeness. Ignorance of the language acts as a protective barrier - I do not understand you, which means that you cannot offend me.
“I faced a giant psychological language barrier. It turned out that the “don’t you dare make a mistake” firmly hammered in childhood does not give any opportunity to speak English - it’s scary, embarrassing, painfully difficult. I still know the language pretty poorly from my point of view, although there are a lot of immigrants around who know it much worse than me and feel completely free at the same time. In some places, this barrier has been overcome, I continue my language classes with teachers.”
Arina, Canada, 1.5 years in another country
Sometimes in such a situation a person can see himself as open, friendly, sometimes with sincere bewilderment why people around do not seek to communicate with him. If the situation changes and a person begins to notice traits of hostility towards the local population, and on their part openness and friendliness, this can cause aggression, attempts to assert themselves at their expense, defensive behavior, so as not to admit their mistakes, since at this stage it is especially hard given.
The issue of aggression and irritation among emigrants is in itself a big topic for research. The process of adaptation requires a serious revision of views on life, changes a person from the inside as a person. Many emigrants in the first months can react very painfully to the change of role models - in Russia we were all someone, but in a new country everything will have to start from the beginning. Learning new things is inevitably accompanied by mistakes in practice, but for some people, especially those prone to perfectionism, this situation can cause frustration and anger.
Emigrants, experiencing unpleasant emotions, often cannot express them to the source of the problem - another country and the lives of other people, and accumulate them in themselves. Often the only source of emotional relief is other expats or strangers on the internet.
Other migrants, trying to cope with the growing wave of suppressed emotions, on the contrary, speak only about very positive things in their lives, sometimes exaggerating, not wanting to admit to themselves the problems.
In the process of adaptation, emigrants often face a feeling of losing their role - now everything will have to be started anew, from scratch, some people may experience a feeling of inferiority. For many, this stage takes the longest time, compared to all the others, because if a new role is not found, then many begin to reconsider their attitude towards moving or lock themselves in denial.
It can be especially long and difficult for people who close themselves in a Russian-speaking environment - they communicate closely with other migrants, read Russian Internet, Russian books and watch Russian television, deliberately reducing communication with the local population in order to be able to return to their comfort zone, closer to compatriots, reduce the pressure. This helps to quickly increase self-esteem and take a break from stress, but seriously slows down the adaptation process, which is impossible without studying the life of the local population.
“Sometimes I communicate with 2-3 Russians. The largest part of the Russians here are the so-called "Russian Germans" - the descendants of German immigrants born in Russia, with rare exceptions, uninteresting people. A person who has achieved something in the country where he grew up will think many times for the sake of why he will give up everything and break away with his whole family to an unfamiliar country. Those who have not achieved anything there, come here, do not really master German, half-forget Russian, as a result speak a wild mixture, live on material assistance or work in jobs that do not require education, watch Russian television instead of German and become an ardent admirer of the Kremlin. As a rule, they communicate with each other, communicating with the Germans “regardingly”. Another group of Russians here are "Russian wives". These are often more interesting people, but they do not belong to any Russian communities. Unfortunately, I have never met Russian representatives of culture and science who are here.”
Elena, Hamburg, 14 years in another country
At the worst time of this stage, it can feel like period of severe crisis and suggest serious problems with a realistic perception of the world. The surrounding people may seem hostile, the emigrant feels a strong sense of loneliness, rejection of him by this world.
He has doubts about his own value, strong dissatisfaction with himself and the world around him, the feeling of his role in the new country completely disappears. Aggression, denial, irritation becomes a natural reaction to many situations. The homesickness can become unbearable and many people think about returning just to not miss it so much.
This condition is really serious and dangerous, it can push a person to rash acts, even to suicide, it can be so hard to experience.
“The first thing I felt was the squalor of the capitalist system - it seemed to me that everything around me was petty, greedy, heartless. I didn't miss the country, but I did miss Russian culture and Petersburg intelligentsia. Since I moved recently, these feelings, albeit to a lesser extent, are my daily companions. So far, I've only struggled unsuccessfully with them.
Anna, Heidelberg, 3 months in another country
At this stage, psychosomatic disorders, depression, and various neurological problems often occur. Diseases can occur for no apparent reason, sleep patterns change, sometimes it seems that there is no strength even to get out of bed. Aggression is growing towards not only the local population, but also towards the immediate environment, the family, this deceptively allows you to protect your pride for a short time, to increase self-esteem.
“I felt a little dislike for the local population. They seemed to disapprove of my poor English and perceived my shyness as arrogance.”
Tatiana, 5 months in another country
Often, being in serious tension due to attempts to adapt, an emigrant may experience a feeling of anger and strong irritation with local customs and people, their behavior, he denies the culture of the new country, feels resentment due to cultural differences.
It is at this stage that a burning and irresistible desire arises to return to the familiar environment and people who cannot withstand the stress return to the old country. Many people forget why they left, the home environment seems to be an island of calm and comfort, a place where you can finally relax, relieve stress and become yourself.
Harry Triandis, an American psychologist, highlights a separate stage here - the very “bottom” of the crisis, the aggravation of all negative experiences, and, in his opinion, this is where the choice is made - to overpower yourself and start adapting, even if nothing works out, or to be disappointed in yourself and the new country and go back.
“I had bad feelings. The first month before the start of school was remembered as something terrible. A lot of things were annoying. For example, the Belgians did not cause sympathy; it was lonely at first; tired of solving endless questions and difficulties (where to get a bike, where to fix something, where to buy something, shops that close at 6 pm, and on Sundays many do not work at all; what difficult processes with documents and payment; it was difficult mainly because there was still no residence permit, no local bank account; language! Belgians speak a special variant of Dutch, and it was very difficult for me to get used to talking on the phone at first - it was generally torture). In general, reconnaissance of the situation for some reason caused only disgust and did not please me. I wanted everything to be familiar and understandable.
Anna, Antwerp, 2 years in another country
At the next stage of adaptation, adaptation stage, slowly and gradually accumulated problems begin to be resolved, the first close acquaintances among the local population appear, relations with colleagues improve. Everyday difficulties no longer cause such difficulties, it becomes possible to try something new, and not just a painful desire to hold on only to the familiar and familiar.
For some, this manifests itself in a sense of humor - there is strength to joke about oneself, to laugh at the situation, given that it used to cause pain and negative feelings. Others gain the ability to start conversations with strangers without fear, to attend city events, to go out into the city alone, if before this was done only in case of emergency.
“The feeling of nostalgia will never disappear, as well as the feeling or fear that you will not be accepted, or rather the fear that they will not react as “ours” would react. At work (now I'm already working), colleagues, it seems that they are sometimes afraid to talk to me. I usually start the conversation first.”
Nina, Ghent, 5 years in another country
The emigrant gradually finds new opportunities for realization, the world around no longer seems so hopeless and incomprehensible. The new country gradually begins to seem more understandable and accessible, the country of departure and compatriots are increasingly moving away, it becomes possible to feel safe without contact with Russia.
Someone at this stage is already able to help others, for example, new immigrants. It seems that there are already forces to console and support not only themselves, but also others.
“Unpleasant sensations arose after 6 months of being in the country and continue to this day (decreasing) as I struggle and forcibly drag myself into the society of Americans and try to find friends. I also try to adapt my style of clothing. In Moscow people dress more decoratively, here they dress more sportily. I'm trying to learn how to keep the conversation going no matter what."
Irina, USA, 11 months in another country
On the last the fourth stage of adaptation, the stage of biculturalism, the migrant is already fully adapted to the world around him, it is easy for him to interact with people, everyday situations no longer cause discomfort. A person feels that he likes the new country, but at the same time he can critically evaluate its positive and negative sides, without comparing it with the country of departure, the situation is completely stabilized, negative emotions do not appear or appear very rarely.
The emigrant is able to evaluate the new country and the local population as different, different, not bad or good, despite the fact that they may have previously been labeled, sometimes negative, in order to facilitate understanding and defining their own role. Even if there is some misunderstanding when communicating with people in a new country, it no longer causes fear and irritation, you can even laugh at it.
At the same time, a person’s personality is enriched, he becomes stronger and more resilient emotionally, is able to navigate faster in stressful situations. In fact, a person has absorbed two cultures, thereby increasing his self-esteem, he has the strength to move on and do more.
“Adaptation in Canada lasted two years. In principle, I felt completely adapted after I signed up for a volunteer program to help newcomers, and said everything that was necessary with the tutor. You could sign up for it right away."
Stas, Canada, 6 years in another country
“It took about 10 years to overcome language and everyday difficulties and feel completely comfortable and not need Russian food, culture, etc. I used to visit my family every six months, but I haven't come for a year. On my first visit, I began to see the architecture of the city in a completely new way, to pay attention to the rare beauty. The fact that the city is a big village, which used to annoy me, suddenly began to bring comfort. At the same time, since there was little time, I overestimated what is really important for me at home. Many close relationships gradually disintegrated."
Maria, New York, 22 years in another country
The described scheme may be relevant for many people, but not always in this form - many may skip certain stages or stop at one and not finish the adaptation process at all. For some it may take a couple of months, while for others it may take several years. The choice of development path is based on the individual factors of the personality of specific people, as well as on the characteristics of the country to which such a person moves and cultural distance.
Some researchers distinguish a separate stage - preadaptation. We are talking about the period when emigrants, before leaving, study the society, culture and history of the new country, learn the language before the resettlement, thereby starting their adaptation process long before the borders of the new country are crossed.
Choosing the best candidate for a position is not a success and a guaranteed victory for the HR department. On the way to the implementation of its task, the successful staffing, there is an important stage - the adaptation of personnel. What is the role of this stage of the organization's business process, what is its essence and how to succeed in this business, we will describe further.
Why do you need
The process of finding, hiring and replacing an employee involves a fairly large investment of time and financial resources of the organization. Often the owner spends a lot of money on the selection of a highly specialized specialist necessary for the company, which is required by the enterprise to achieve a specific strategic goal. But absolutely every new employee has a period of adaptation to a new workplace.
Adaptation is a mutual process of perception, evaluation and adaptation of both a new employee to an employer and an enterprise to an employee. This stage takes place in different companies in different ways, much depends on the individuality of the employee. Its term varies from 2 weeks to one and a half months. During this period, the work is carried out under the supervision of the HR department. One of its functions is career guidance of the candidate at the very beginning of his activity and the correct determination of his abilities and capabilities.
Adaptation is a mutual process of perception, evaluation and adaptation of both a new employee to an employer and an enterprise to an employee.
The goals of adaptation are:
- Reducing costs. While a new employee is difficult and long to understand how the enterprise works, he works inefficiently and does not give the result that is necessary for the growth of the company's profits. The labor activity of any employee must be productive.
- Reducing the level of uncertainty of the newcomer in the workplace.
- . If a new employee feels uncomfortable and insecure, they are more likely to quit within a short time.
- Growth of loyalty of the company-employer in the HR-sphere, among potential employees and within the company.
- Saving valuable time of the immediate supervisor of the new employee and other employees of the department. The need to spend time on an insecure and doubting employee who has not adapted to a new place does not allow you to work in the right mode. Thus, the schedule is lost and the efficiency of the entire department is reduced.
Complexities of the adaptation process
The main enemy of a new employee in a company (especially without work experience) are doubts and fears, which sometimes do not allow them to show their best side and become the reason for an early departure from work.
Among the "phobias" of new employees during adaptation:
- Lose your position in the company.
- Not coping with responsibilities, violating project deadlines.
- Not finding a common language with colleagues, communication problems.
- Detect professional shortcomings or a gap in the knowledge required for the job.
- To be incompetent in the eyes of management and colleagues.
- Don't get along with the new leader.
The need for proper adaptation is also undeniable for the reason that most layoffs are for employees who have worked in the company for less than a month. In addition, quite often at the enterprise, accidents at work occur precisely during the first time a new specialist works.
The need for proper adaptation is also undeniable for the reason that most layoffs are for employees who have worked in the company for less than a month.
The tasks and basics of the work of the personnel department for managing the adaptation process:
- The program of trainings and educational events for the new employee. This tool will help to understand the essence of his work, to obtain the necessary information regarding the activities of the enterprise; theoretical knowledge and practical skills activate self-confidence and increase the effectiveness of work.
- Control of individual communication between the manager and the employee. Both formal and informal communication methods are suitable (for example, after work or joint leisure of employees on weekends or holidays).
- Organization of short-term courses and trainings for top managers entering this position. Learning the basics of leadership is the key to effective and long-term leadership.
- Development of a system of methods for the gradual complication of tasks for a new employee.
- Application of the method of public assignments for closer contact with the team.
- Organization or special role-playing games to unite the team and the new employee.
Forms of adaptation of a new employee
Social adaptation is the process of adapting a new person to a team, a new social environment for him and accelerating its transformation into the sphere of his labor activity. Stages and content by points:
- Smooth entry into the environment.
- Acquaintance with the norms and values of the department/team.
- Motivation to gain a foothold in the team and work effectively, satisfying personal professional needs.
Production adaptation is the labor process of introducing an employee into a new professional activity for him, an accelerated course in understanding the tasks and specifics of the activity. This goal is served by courses, trainings, a positive attitude to work.
Psychophysiological adaptation means that a new employee can cope with both physical and psychological stresses that are inevitable at the beginning of work in a new place.
Socio-psychological adaptation is practically equal to working conditions, when an employee enters into the process of professional communication with the team and his professional activity is important and interesting to him.
Organizational adaptation is that the newcomer gets acquainted with the nuances of the organizational aspects of the company: place of work, features of the business process, interaction with other employees and departments, their role in the organization.
Organizational adaptation is that the newcomer gets acquainted with the nuances of the organizational aspects of the company.
Economic adaptation involves identifying salary growth prospects.
Types of adaptation
The main types are divided into two types:
- Primary adaptation is the period of introduction of a new employee who does not have work experience and communication experience in the work team. Most often, these are young employees, graduates of educational institutions of various levels, young mothers who have just come out of maternity leave. It is more difficult for these candidates to adapt in a team and quickly start working effectively.
- Secondary adaptation is the process of introducing a new employee who already has work experience. He knows how communications take place in an organization, what a work team is, what stages must be passed at the beginning of activities at a new workplace. They endure this process more easily than beginners. Candidates who change position in the company sometimes move to another city. This is also a specific kind of adaptation.
Adaptation methods
An important role in the work of a new employee is played by properly selected methods of adaptation of personnel. They are of two types: non-productive and economic.
The essence of economic methods lies in the material motivation of the employee. After all, the main criterion for choosing a job is wages. Non-production methods consist in the fact that the employer chooses his own scheme for carrying out measures for the adaptation of new employees.
Let's give an example of non-production methods: team building, corporate PR, new employees, corporate groups and websites, conducting conversations and briefings within the team. Any of the above methods is quite effective in the period of adaptation of the employee, as well as for team building.
Modern technologies make it possible to improve business processes in the enterprise and work on the team spirit of all employees, increasing the efficiency and effectiveness of their work and the prosperity of the company.
Onboarding is an important business process in any organization and should not be overlooked. It is important to carefully work out the scheme of this project and fix it as a corporate and regulatory provision on the adaptation of the personnel of a particular company.
This position should be controlled by responsible employees. Only if it really works, new employees will be able to quickly get into the work, avoid fears and self-doubt, and become an effective part of the team in a short time. To draw up such a document, you can use a sample provision on staff adaptation, prescribing in it the points, methods and tools that will be used in the process of work.
From the editor:
Psychological difficulties in the adaptation of newcomers to the church are the problem of all existing Old Believer agreements. The inaccessibility of the clergy, the lack of teaching aids and books for "beginners", vigilant church old women in a number of cases become insurmountable obstacles for a person to come to the temple and fully become churched. Today, our regular author tells how in the parishes of the Old Orthodox Pomeranian Church, work is organized with people who come to God, who are interested in the Old Faith and the Old Believers, who are catechumens, who simply come, as they say, "to the light."
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« Whoever is convinced and believes that these teachings and our words are true, and it is promised that he can live in accordance with them, they are taught that they pray and fast to ask God for forgiveness of their former sins, and we pray and fast with them. Then we bring them to where there is water, they are reborn ... as we ourselves were reborn, that is, they are then washed with water in the Name of God the Father and the Lord of all, and our Savior Jesus Christ, and the Holy Spirit».
St. Justin the Philosopher (2nd century), teacher of Christian doctrine at a school for catechumens
« So, let him who has recited the word of piety before immersion be instructed in the knowledge of the Unbegotten, in the knowledge of the Only Begotten Son, in the conviction of the Holy Spirit. Let him study the order of the various creations, the ways of providence, the courts of various statutes. Let him know why the world was created, and why man was made master of the world. Let him study his nature, what it is. Let him know how God punished the wicked with water and fire, and glorified the saints at all times - I mean Seth, Enos, Enoch, Noah, Abraham and his descendants, Melchizedek and Job and Moses, also Jesus and Caleb and Phinehas the priest and the faithful of all times . Let him also know how the provident God did not turn away from the human race, but at various times called him from error and vanity to the knowledge of the truth, leading him from slavery and wickedness to freedom and piety, from unrighteousness to righteousness, from eternal death to eternal life. This and consonant with this, let him study during the announcement»
Text of the Apostolic Decrees (IV c)
Every year in the Old Orthodox Pomeranian Church the number of so-called "indigenous" Old Believers decreases more and more, the number of newcomers increases. From generation to generation, the indigenous Old Believers, with their free will, zealously preserve the truth of Orthodoxy in order to pass all this on not only to their children and grandchildren, but also to new people who come to the Church of Christ. Faith for indigenous Old Believers is a conscious choice and a vital need.
The difficulties that arise during the adaptation of newcomers to the faith, their churching, the upbringing of the Christian spirit and awareness are the problem of all Old Believer agreements. The lack of competent mentors, the lack of proper attitude towards the newcomers on the part of the native parishioners often make it difficult for a person to fully become churched. Often there is a misunderstanding between the indigenous and the neophytes. This arises if the status of the indigenous Old Believers of the community is determined not by faith, knowledge, Christian life and deeds, but only by kinship.
In turn, the indigenous Old Believers do not consider a short period from the moment of baptism of a new believer to be the period for which one can get rid of the unspiritual burden of a past life. For them, the test of time of the new convert is important. Such an attitude is determined by historical events both in the Ancient Church, and in post-schismatic Russia, and in all subsequent times, when “newcomers” could betray their faith, their Church, handing over their fellow believers into the hands of tormentors. This is a gene of fear, not only for the purity and preservation of the steadfastness of one's faith, but also for one's own life, for the life of future generations in the true Church of Christ.
However, new Christians also face difficulties: they find themselves in an unfamiliar spiritual world, which must be perceived not just as a letter, but as a spirit. Sometimes, not fully understanding the Orthodox church tradition, new converts come with their own theoretical ideas about Christian life and faith. Attempts are being made to reform the Church with all their might, to “save” and direct it in a direction that, in their understanding, will make it open to the world, saving and correct. Someone fights in this way with their former confession, for example, coming to the Old Believers as "anti-Nikonianism", someone - with imaginary violations of the canons, and someone, considering himself no less than Avvakum, denounces the "impiety" of the parishioners and mentor. And only much later comes the understanding that modern Old Believers just live according to the patristic tradition and act in everything in accordance with Holy Scripture and Tradition. We must not forget about the Christian principle of the closeness and mystery of the Church (Acts 5, 13), which helps to preserve the Old Believers in their steadfastness and immutability.
The sacrament of baptism will be fruitless for the unbeliever until he believes with all his soul and unites with the Church. It is impossible to accept old belief only with the mind. The one who accepts Old Belief only with the mind will later find another religion close, and accepting it or not will only be a matter of personal choice. For indigenous Old Believers, the question of such a choice is impossible. Different states of the spirit in a person - this is what distinguishes a native Old Believer from a new believer.
The problem also arises before the indigenous Old Believers, who must competently convey to the newcomers the whole essence of the Old Believers. Churching is not limited only to the celebration of the Sacrament - the educational supervision of the community and the mentor for the spiritual growth of the newcomer to the Church is mandatory.
The process of churching also largely depends on the community into which the new believer enters. If there is a wise mentor in the community who helps the newcomer to feel the Old Believer spirit and way of life not only with the mind, but also with the heart, then, with the help of God, the new believer in a short time accepts the true spirit of the Old Believers and becomes a Christian. There are many examples in the Old Orthodox Pomeranian Church (hereinafter referred to as the OPTs) when newcomers not only became followers of the Old Faith, but also mentors, mentors, and monks.
So, in the last monastic monastery of the DOC in the city of Ridder in eastern Kazakhstan, which was once founded by the remnants of the Pokrovsky Ubinsky (Altai) Monastery, well-known throughout Russia, both the recently deceased black woman Maria and the black monk Alexander are not hereditary Old Believers. And earlier among the monks there were many of them.
Both indigenous and newly converted Old Believers who call themselves Christians should not forget what this name means. So, St. Gregory of Nyssa in his epistle to Armoni, he discusses who can call himself a true Christian, and gives as an instructive example the story of a monkey.
In Alexandria, an expert taught a monkey to take on the form of a dancer with the dexterity, putting on her the mask and clothes of a dancer. Theater goers praised the monkey as it danced to the beat of the music. While the spectators were occupied with the spectacle, exclaiming and applauding the dexterity of the monkey, one of the people who were there showed, carried away by the spectacle, that the monkey is nothing more than a monkey. He threw almonds and figs onto the stage, and the monkey, forgetting both the dance and the applause, and the smart clothes, ran up to him and began to collect handfuls of what he found. And so that the mask did not interfere with the mouth, she tried to throw it off, tearing the deceptively accepted image with her claws, so that “instead of praise and surprise, she suddenly aroused laughter among the audience when her ugly and ridiculous appearance appeared because of the scraps of the mask.
“So,” writes St. Gregory of Nyssa, “just as a falsely accepted appearance was not enough for a monkey to be considered a man, and greed for delicacies exposed its nature, so those who untrue formed their nature by faith, through delicacies offered by the devil , are easily exposed as being something different from what they claim to be. For instead of figs and almonds, vanity, ambition, covetousness, lust for pleasure, and other evil supplies of the devil of the same kind, being offered instead of delicacy to the greed of people, easily expose monkey-like souls, who by imitation assume the hypocritical appearance of Christianity. And at the time of passions, they overthrow the guise of chastity, meekness, or some other virtue.
Therefore, the title "Christian" requires a person to have a perfect Christian life:
Be perfect, as your Heavenly Father is perfect (Matthew 5; 48).
Teaching the Christian faith, conveying the basic doctrinal truths to those who wish to be baptized, announcing - this is God's commandment:
Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe everything that I have commanded you, says the Lord Jesus Christ to his disciples (Matthew 28:19).
Before a person accepts holy baptism and becomes a true Christian, he becomes “catechumenized”, who has not yet received baptism, but is already instructed in the foundations of the faith. The need for proclamation is indicated in Canon 46 of Laodicea and Canon 78 of the Sixth Ecumenical Council.
The proclamation originated in the early days of the Church. Thus, after the sermon of the Apostle Peter in Jerusalem on the feast of Pentecost, about three thousand people converted to Christianity (Acts 2:14-41). Later, he instructed the Roman centurion Cornelius and his relatives in the faith, and then allowed them to be baptized (Acts 10, 24-48). The apostles Paul (Acts 16:13-15), Philip (Acts 8:35-38) and others did the same.
The firmness of the decision to adopt a new faith was tested. During the persecution of Christians, there were cases of their falling away from the Church, therefore, during the period of study, the Church necessarily followed the catechumens: were there any traitors to Christianity among them who falsely received holy baptism. If such were discovered, they were immediately expelled from the assembly of the catechumens. The period of catechumens was long: from three months to three years, and this time was divided into several stages, and the catechumens were divided into different classes. The catechumens of St. John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, Ambrose of Milan, Theodore of Mopsuestia, Augustine the Blessed have come down to us.
Modern mentors still refer to the experience of that time, which testifies to the high level of such sermons, since in them the catechumens receive detailed theoretical knowledge about the Christian faith.
From the first days of preparing the catechumens for baptism, they also received theoretical knowledge about the Christian faith, and up to a certain point participated in divine services. In the temple, the catechumens stood in the back - in the vestibule.
The catechumens also had to learn to pray outside the walls of the Temple, about which he writes Cyril of Jerusalem: « Pray more often that God will honor you with the heavenly and immortal Mysteries". In addition, the catechumens had to lead a Christian life: fast, keep the Commandments, fight sin, repent of sins before God and people, and correct their spiritual defects. " Those who are going to be baptized need to prepare for this by frequent prayers, fasting, kneeling, vigil and confession of all their past sins ...", - writes to the catechumens Tertullian.
However, if the catechumens did not leave their sinful life and did not repent of it, then such catechumens were transferred to the previous category of catechumens, as if one step back, and an additional period of repentance was determined for them.
Thus, the history of the emergence and development of the catechumen shows how serious the attitude of the Church was towards future Christians. It was a whole institution of catechumens, with a well-defined program and well-established discipline. All this gave high-quality knowledge about the Christian faith, warned about the dangers on the way of Christians, taught to live like a Christian even before baptism.
The Old Orthodox Pomeranian Church still adheres to a similar program for the catechumens, which allows the catechumens not only to feel their desire to accept the new faith and get used to Christian life, but also weeds out people who are not yet ready for Christianity.
Jesus Christ demanded that those who undertake to baptize someone, be sure to teach him(Matt. 28:19), and the Pomeranian Church takes a responsible approach to accepting new members into its bosom, reverently treats the very sacrament of baptism.
As in previous centuries, the Church holds categorical conversations with all who wish to receive holy baptism.
The announcement is necessary to test one's fidelity to Christ, repentance, change of priorities, values, the whole worldview and behavior of a person. This is where every Christian should begin his church life.
Those who come to the Pomeranian church for the first time and wish to be baptized are interviewed by a spiritual mentor, they talk about themselves and the reasons for their intention. The mentor gives them a sermon about the Christian faith, about what the Christian life is, how Christianity differs from other religions, how a Christian should live.
After this, the initiation into the catechumens takes place, when the catechumen lays a conciliatory beginning. The moment of announcement in the Pomeranian Church is considered to be the position of the parish beginning in the mentor's cell at the Temple. The mentor explains and shows how to make the sign of the cross and prostrations correctly.
After that, an approximate date for baptism is assigned, a commandment is given, future recipients are determined, and a Memo about baptism is handed. The requirements for recipients are higher than for baptized adults. The recipients must belong to the Church not only formally (that is, be baptized), but also in fact (regularly confess, attend cathedral services), be able to teach the godchildren of the Christian life not only by word, but also by personal example.
A little later, a confessional conversation takes place; before baptism, the catechumen must remember all his grave sins. It turns out if there are any obstacles, the main of which are drunkenness, smoking, drug addiction and many others.
In 2008, the congress of spiritual mentors of the Old Orthodox Pomeranian Church, having considered the canonical foundations and the practical procedure for performing the sacraments, services and corrections in the communities of the DOC, set the time for preparation for holy baptism (announcement) according to Christian custom - 40 days. In this case, the specific period can be reduced or increased and is chosen by the spiritual mentor, depending on the readiness of the baptized person and other circumstances. The order of preparation for baptism (fasting, prayer, fulfilling the commandment) is determined by the spiritual mentor.
A newly converted Christian starts everything from scratch, trying to absorb as much knowledge about faith as possible, and for this you need to deal with him step by step, according to the apostle Paul, who teaches us that he who strives arbitrarily does not receive fruit:
If anyone struggles, he will not be crowned if he struggles unlawfully (2 Tim. 2:5).
There are few baptisms in the Pomeranian Church, and everyone is not baptized in a row. A person goes through an announcement, prays, fasts, fulfills a commandment, and he is considered to have entered the Christian path. However, if a catechumen has not been freed from serious sins and has not shown the good fruits of spiritual work throughout his life, then he can be in the catechumens for years. And whoever already shows by his deeds that he has embarked on the path, he fasts for 40 days, prays, fulfills the commandment, confesses, and only after that receives holy baptism.
In every Pomeranian community there is a person who meets new people in the Temple who want to learn more about Pomorism. They are told about the Christian faith, about the history of consent, and answer their questions. If there is a service, they explain how they should behave in the Temple at the moment, what can and cannot be done, and all questions will be answered after the prayer is over. A full-fledged Christian life has also been established in the communities, with its spiritual education, succession and responsibility, which warns against the arrogance and arrogance of the indigenous Old Believers and from the wrong Christian self-consciousness and behavior of the newcomers. There is always a certain distrust of new people for some time, but this also applies to the indigenous Old Believers who were in rupture with the Church. Some time passes, and distrust disappears.
How can the Church overcome or prevent possible difficulties in the adaptation of newcomers to the Church? First of all, Christian love and patience. Love is the highest commandment of Christianity, which was given by the Lord Jesus Christ Himself. A person without love cannot be a true Christian. Judas, having no love, betrayed the Lord to the Jews.
And he who hates his brother, walks in darkness, and knows not where he goes, as if the darkness blinded his eyes (John 2.11).
The adaptation of newcomers to the Church is always a difficult task, however, if the Christian life in the community is based on patience and love, according to the Apostle: “ All you love may be”(Corinth., credit 166), then all these difficulties can be easily overcome. And the practice of such activity in the Pomeranian Church, as well as an active Christian life with its spiritual fruits, shows the correctness of the chosen path.
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It’s interesting how annoying Nikonians (demons?) are when some positive information about bezpopovtsy appears, well, they just can’t sleep peacefully. There is no such reaction to the priests.
it is strange to read on such a site admiration for the rituals and beliefs around pancakes and that Maslenitsa is not a period of preparation for fasting, when restrictions already begin, but, on the contrary, a HOLIDAY dedicated to pancakes!
as if the article was thoughtlessly copied from a secular newspaper> before baptism, the catechumen must remember all his grave sins.
> It turns out that there are no obstacles, the main of which are drunkenness, smoking, …Oh, how curious this filter really works, especially for drunkenness. In the Russian Orthodox Church, in my opinion, there is no such filter.
> and all questions will be answered after the end of the prayer
I noticed that the Staovers like the word "prayer" instead of "service". I met this even at Rogozhsky, in the Intercession Cathedral, instead of "where the service will be," grandfather said "where we will pray." And there were other cases. Interestingly, tradition or it seemed to me?
> In every Pomeranian community there is a person who meets new people in the Temple who want to learn more about Pomorism.
Is that how it is in each? And is this really a representative of the diplomatic corps of the church, and not just another neophyte zealot who recently "escaped from Nikonianism", standing on the door and vigilantly watching so that Nikonianism does not catch up with him again?
I can’t speak for all the communities of the DOC, however, according to those being baptized, nevertheless, they are probably no longer former Nikonians, but their own who came to their senses, who at one time, for certain reasons, fell away from the Church. Although, there are also many Nikonians who have passed. And yet, the policy of the Church is more "internal", aimed at the fact that families were completely Christian, and those who had fallen away returned.
If Bezgodov A.A. is on the site, then let him correct me if this is not the case now.
That is, Pomeranians are not interested in missionary work?
Let's just say, with all the existing opportunities, missionary work, unfortunately, is not developed to the proper degree and has an internal focus.
The internal orientation is to return those who have fallen away, as I understand it. Why do they disappear? What is most often "cut off"?
Yes, it's more of an internal missionary.
Disappeared for all the same reasons as in other consents. Often, the Church is remembered only when something happened in the family, grief or some kind of need.
The temptations of the world, everything that distracts from God, also play a role. Here we are already talking about the strength of faith and the strength of the spirit of the parishioner himself, whether he will break under the winds of worldly storms, and whether he will not leave the saving path to the Church.
However, often "cuts" also occur due to the lack of competent mentors in the field, who know well and are able to convey the apologetics of the Church in a simple form, work with parishioners, and conduct a constant sermon. Thank God, the last factor is no longer a determining factor, mentors are constantly raising the level of education in courses for clergymen, literature on the history of the Church is being published, and there are many young mentors in the communities. And so it's not all that bad.And if people come to you from the priesthood (or the New Believers), what is the main reason? On what grounds do people decide that the priesthood has been lost?
Well, when a person is born in a priestless state and grows up in him, then everything is clear. But if bezpopovstvo becomes an acquired belief is already interesting.
Just now, one man from the Russian Orthodox Church is walking among the catechumens. He became disillusioned with the priesthood.
To be disappointed in the priesthood is a strange argument, because the Pomeranians have never been disappointed in the priesthood, but believe that it was exterminated on earth for certain reasons.
Just the most common and most understandable argument. Most transitions from confession to confession are connected not with reading theological works, but with disappointment in the human factor. Disillusionment with the priesthood was in its time the pretext for the European Reformation.
Disappointment in the priesthood is not always associated with the human factor, as we know from history, entire communities and even entire agreements (for example, chapels) used to leave the priestly consents, it also happens in the opposite direction, of course. By the way, not only the laity pass, sometimes ministers (including priests) also pass. for the last several years I know about the transition of the 4th priest. (2 from Nikonians, 1 from Uniates and 1 from Protestants). At present, 2 former Belokrinitsky clerks and 1 former Nikonian deacon are known to me as mentors in the Pomeranian Accord.
As for internal missionary work, which Nina wrote about, it means that, first of all, the efforts of the DOC are aimed at working with such Nikonians or those who were not baptized, whose parents or grandparents were Old Believers. But sometimes strangers also come. happens to whole families. Often this is the pattern. We learned about the Old Believers from the Internet (books, TV ...), then they became interested in studying the materials, then they turned to the community - a conversation with a mentor or with someone else. If people are ready to put them on the announcement. Next is baptism. The process can be quite long. From personal experience, when I communicate with those who come, I acquaint them with the history of the Old Believers, be sure to tell about the consents, in detail about the existence of priestly hierarchies, I ask people to familiarize themselves with the literature of these consents. This is necessary so that the person himself makes a conscious decision and so that later he does not say "but I did not know, I like it better there." The necessary requirements are also presented, if he smokes, then he must quit, if there are tattoos that are contrary to Christianity, he must reduce. if there is no beard, it must grow, and of course, fasting and prayer, otherwise they will not be baptized. It is easier for women in this matter. In this regard, of course, the hereditary Old Believers received a "benefits"; they were baptized in infancy and they should not have done any of this.
There are much fewer problems with neophytes in the DPC. Often a neophyte who comes is burning with a desire for action, in fact he goes after this, having failed to realize himself in another place, he tries to make the Old Believers happy with his presence. In our country, such people are put on pronouncement for a year, while they naturally must regularly attend services without praying. if you have enough patience, then it will come to baptism, so we explain that a newly baptized person cannot be a clerk or hold leadership positions for a certain time (1-3-5 years). All this time he seems to be integrating. It happens that the neophyte already at the stage of such an explanation disappears.
Priests have a different story with neophytes, because for almost 200 years all the priesthood were neophytes, and even now there are just as many. I am sure that some, in their mentality, remained Nikonians, not having time to take root. From here, a less strict qualification and, as a result, the problems that one has to face.Alexey Alexandrovich, thank you for your answers and additions.
Yes, thank you - very interesting answers. But still, the question remains, as I see it - what are the main reasons for transitions to non-priesthood? Especially if former priests or ministers of the priesthood or the New Believers are crossing over. What such factors lead them to conclude that the priesthood has been lost?
At one time, two New Believer priests approached me in the Grebenshchikov community, "studying" the issue of transition to priestlessness. Both are banned (one seems to have even been defrocked). There is no civil profession. Everything was clear to them right away. I have never even heard of the ideological transitions of the priests into priestlessness. There are known cases of the transfer of half-educated seminarians (before the revolution, for example, the teacher Nadezhdin)
At one time, 2 former priests worked in my brigade - one ran away from the fugitives, the other from the worldly ones. Both were baptized. True, it should be noted that nothing efficient came of them. In the early 90s, Austrian pop moved from Klintsov Ilyushchenko. This is about those whom I knew personally. Before the decision to transfer, everyone read the Shield of Faith and Permyakov, and so on. literature. So I have no reason to suspect them of being "non-ideological".
In my opinion, being a priestless person for a person who was not born in this environment is a rather depressing idea. Something must happen in my head with the people who suddenly came to her. It is one thing to decide that there is no grace in this church, but there is in another, so I go there, and so on. Another question is to make sure that the grace of the priesthood is nowhere to be found, wherever you poke.
And according to our neophytes, you can’t say that having gone into bezpopovstvo, they all fell into depression :)
As for the questions of why there are transitions from priesthood to bezpopost, everything is clear here. Now a lot of apologetics, the works of Pichugin, Khudoshin and other polemicists, the same Shield of Faith and many other publications have begun to be republished. People read, meditate, compare facts, trace apostolic succession and draw conclusions. No one drags anyone on the lasso into bezpopovstvo.
And yes, reading literature about each of the Old Believer directions and consents is (as Bezgodov A.A. noted above) a prerequisite before switching to Pomeranian consent.> And according to our neophytes, you can’t say that having gone into bezpopovstvo, they all fell into depression
Judging by a number of signs, neophytes in general are often driven by a protest in relation to where they leave from. It is as if they are running away from the New Believers into the Old Believers (pop. and non-pop.), while not parting with the New Believers and leaving the fight against it as their main idea and task. Most of the conversations on the forums are then about "damned Nikonians", all the world's evil is also concentrated "in Nikonianism", etc. etc. It seems that if not Nikonianism, then neither a topic for conversation, nor a core for activity.
And yet it is not clear what pushes. The works of Pichugin, Khudoshin and other polemicists most likely begin to read when the seed of priestlessness has already sprouted and is growing. But something had to put him down.
I know a former Nikonian priest who was baptized for the reason that he was convinced that he did not have baptism, since he was an oblivani. He moved back in the 1970s, at that time he served under the bishop of one of the southern regions, so he also says that he had seen enough of the customs there. He was baptized among the Pomeranians without any ambitions - he became a simple parishioner, now he is over 70 and has been serving as acting director for several years. mentor. By the way, those whom I mentioned are themselves from clerics, and now they serve as mentors in the DOC, so they also did not come for positions, since for a long time they remained simple parishioners. And what are the positions in the DPC? if we have material support for mentors in rare communities, then only if it is purely symbolic. For the most part, mentors are, if not retired, then working, and this is precisely the reason for the small number of young mentors in the DPC.
But the examples of transitions of mentors from Pomeranians to Nikonians just show that they follow the "position", some for positions, some for money. and there are many such examples. from Vygov times to the present. So people from Pomortsy and Fedoseev became not only famous missionaries and priests, but also bishops and even metropolitans. There are really no "ideas" here, only ambitions.
By the way, Theodosius Vasiliev, the head of the Novgorod Old Believers, was a Nikonian deacon from the family of a Nikonian priest.
< А вот примеры переходов наставников от поморцев к никонианам как раз показывает, что идут за "положением", кто за должностями, кто за деньгами. и таковых примеров много.
In the Old Orthodox Pomor Calendar for 1989, on page 41, there is a photo of the procession in the Grebenshchikov community (in honor of the Celebration of the 1000th anniversary of the Baptism of Russia in Riga) where in the center, with a kacea in his hands, is Fr. John Mirolyubov, then still the second mentor Grebenshchikov community and editor of the above Calendar since 1983. And in 2004, he officially entered the jurisdiction of the Moscow Patriarchate, becoming an employee of the Department for External Church Relations, in 2005 he became Secretary of the DECR MP Commission for Old Believer parishes and interaction with the Old Believers, in 2015 he was elevated to the rank of archpriest.
They are unexpectedly touched by the fact that the Bespopovites still place the position of an Orthodox archpriest of a modest parish higher than the position of the senior mentor of the Grebenshchikov community of many thousands, who, moreover, takes care of dozens of parishes in the Baltic countries, Belarus and Poland, who has no other power over himself than God. Concerning the former and present material possibilities, in order to judge on this issue, respected opponents should have at least some information, and not conjectures characteristic of their imagination.
In general, I saw a curious article on the site, in very exaggerated tones, telling about the interesting and respectable side of the activities of several urban Pomor communities (certainly not all of the Pomor Old Belief). The discussion seems to be interesting. But Bezgodov came and mixed not only flies with cutlets, but everything that was on the table in one heap. People, time and events.
Are New Believers and Old Believers-priests turning into Pomeranian priestlessness? - They are moving. And not so little. Although, I dare to think, much more - on the contrary. What are their motives? I suppose they are very different, including understandable to me. But I would like to hear not references to the works of the Pomeranian dogmatists of those times when the Pomeranian Old Believers did not recognize, did not call and could not, in accordance with their teaching, recognize themselves as the “Old Orthodox Pomeranian Church” (at best, they called themselves “a church society that does not have a church hierarchy”, for what kind of local Church can there be if Grace and the Sacraments have ceased)? Can Pomortsy formulate these motives more specifically without general words about “knowledge of the true faith”?
An interesting question is about the transition of priests into priestlessness. With good information, I do not know of such examples, except in cases where the priest can no longer serve, having remarried or lost his rank. If I'm wrong, please provide an example. Just answer honestly.
Interesting discussion! :) And most importantly, "behind the scenes" remained. A person who has passed from non-priesthood to the Church COMMUNICES THE HOLY MYSTERIES OF CHRIST.
Yes, this is the most interesting thing. The discussion arose against the backdrop of an article about the transition to harmony, where there are NO Holy Mysteries of Christ!
It is one thing to discuss, in principle, the motives for the transition of the New Believers to the Old Believers, and another thing precisely to be priestless. There are two categories of people here: formally "Orthodox", who were not churched and had no experience of communion of the Mysteries (it's more or less clear with these), and truly Orthodox people, including, as they say here, priests. This is exactly what I would like to learn from the author of the article in more detail, not limited to general words.
So far, a certain priest has been designated (without naming the name and place), who, allegedly back in the 70s, was baptized again, became Pomortsy. It is quite surprising that I did not know anything about this and do not know. After all, we are talking about a small agreement, where every active and educated person is always in sight. Were there any reasons to hide? Why now, at the age of seventy, he is not a mentor, but about. mentor? There is no need to be an analyst of the General Staff to draw some conclusions.Nobody has the Holy Mysteries of Christ. Only a few pretend not to know it. I remembered another "priest" from those who had passed. At the beginning of the 2000s, a certain Oleg-Kapito lived at Preobrazhenka for a time. Where he slipped further along the confessional plane is unknown. A welder, or an engineer, or a professor at the Academy of Management comes over—everything is fine with him. And the priest is itching, not sitting still. You look, and the next day he is with the agnostics or some jumpers.
Convincing and deep. Your credo is simply amazing in the heart. So are you jumpers or agnostics yourself? Somehow I did not understand.
Indeed, no one has the Holy Mysteries of Christ today. There is only external visibility. For example, the Latins also believe that they have Communion, and the Anglicans also think, and Lutherans, and Monophysites, etc.
Now I understand - from the agnostics!
The modesty of Ivan Ivanovich is commendable, but he probably forgot that he himself did not “ideologically” decide to join the Nikonians, even as an ordinary parishioner, but in the “true church”, but still tried to drag the entire Riga community into the ROC, so to speak, to enter the ROC as a general on white horse. However, it failed. And now, of course, you can try on the moderate pose of a certain prisoner of conscience who, in his old age, has found a safe harbor. Although it is still necessary to work off Judas bread, at least in the role of the main overseer of the Old Believers.
The doctor of theology, Mr. Mirolyubov, probably mixed up something when talking about the Old Believers Pomortsy, or, as usual, replaces concepts. There is no teaching about the cessation of grace and sacraments in the Church of Christ in the Pomeranian Old Believers, it was only said about the cessation of such grace among the Nikonians and the invalidity of those "sacraments" that are performed there. For example, the position and title that Mr. Mirolyubov is called for the Old Believers is just zilch. As for the naming of their society by the Pomors as the Church, the above-mentioned gentleman is ashamed not to know this as a former Pomor mentor. So in the Pomeranian answers compiled by the Vygov fathers, they everywhere call their society the Old Orthodox Church. So too in other polemical books. As they say, study the materiel Comrade Anatoly.
At the Third All-Russian Council (2006, St. Petersburg), a definition was adopted “On the historical exhaustion of the search for a pious priesthood in this world” (see more), which doctrinally generally removes this Old Believer agreement from the field of Orthodox dogma. It is clear that the "Nikonians" do not have Grace, but the Pomeranians do! Although for many this is great news!
I thank Bezgodov for understanding that, in conscience, it is better to leave a society that is perceived as false, not alone, but to try to save the flock as well. To a large extent it succeeded.
Even without a doctorate in theology, it is useful to know that the word "church" has at least six meanings. In the sense of earthly organization, the term "Old Orthodox Pomeranian Church" first appeared in the 1920s in Poland, where Pomortsy received state registration and some preferences.
The deputy chairman of the Russian Council of the DPC, Bezgodov, knows the materiel not only badly, but does not know it at all.Mr. Bezgodov, why did you decide that I am your friend? And who is Anatoly?
No, fellow Old Believers without priests, not everything is as simple as you want :). Is the denial of the priesthood and the sacrament of the Eucharist a blasphemy against the Holy Spirit?
Deep respect is worthy of people who have passed from priestlessness to the Church. How much inner struggle they overcame on the way to communion of the Holy Mysteries of Christ! I know such people, including a rather young priest of the Russian Orthodox Church, and I admire them :). I deeply respect the non-priests, I bow before their asceticism and standing in the faith. But I feel sorry for them...
May Christ have mercy on us Russian people! I only trust in the mercy of God.Vladimir: "Is not the denial of the priesthood and the sacrament of the Eucharist a blasphemy against the Holy Spirit?" you probably forgot that we are not children of the Russian Orthodox Church and never were, for us the priesthood and the sacraments of Nikonians are graceless, heretical. There would be blasphemy against the Holy Spirit if we recognized such a priesthood. The denial of heresy is the main duty of a Christian.
You are our dear little man, but did I write that you are my comrade? Your pity is tender, it would be better if tens of thousands of Christians tortured by the Nikonians and a million expelled from the country would regret it. At the same time, you regret the lack of communion and the priesthood among the priestless, probably you don’t want to remember why we don’t have it. The Pomeranian Old Believers do not deny the sacraments and the priesthood, but do not have them due to many reasons, the main of which is the repressions erected by the Nikonians (modern ROC). And now the descendants and spiritual followers of the executioners are trying to "take care" of the victims, they say, poor things, how can you live without the priesthood. Thank you for your concern, but we do not need a heretical priesthood like yours. And the decision of the 2006 Council is absolutely correct and timely. It is good that at least some Nikonians are beginning to realize that the Pomor Old Belief is not part of the "field of Nikonian dogma." The Pomeranian Old Believers, following Christian canon law, unconditionally reject the presence of any grace among the Nikonians, as a heretical community outside the Church of Christ (in all 6 senses of this word :))) We do not need your Nikonian-Old Rite ecumenism.
Mr. Bezgodov, what you have just written is known to all. But the phrase: There is no teaching about the cessation of grace and sacraments in the Church of Christ in the Pomeranian Old Believers, it was only said about the cessation of such grace among the Nikonians and the invalidity of those "sacraments" that are performed there. not in the Pomor Answers, so this contradicts the whole ideology of priestlessness. Then you got better, but also not entirely successful: what about Grace among the Old Believers-priests? Whom did they torture? And the Greeks, or, say, Serbs with all sorts of who were tortured by Georgians there?
"The denial of heresy is the main duty of a Christian" - this is also simply incomparable. I don't even bother to comment.
For the outside reader. No one even thinks to offer the Sacraments and the Priesthood to the Bezgodov community. They don't need it. Everyone can judge the results of the absence for himself, even by the controversy that has arisen. But the question was simple: what can induce an Orthodox person who has the EXPERIENCE of receiving the Sacraments to go into priestlessness? The Pomortsy left the question - they turned to my personality, or rather, to their ideas about it, and then switched to bezpopov's platitudes. Sorry if I phrased it poorly.>"In the sense of earthly organization, the term "Old Orthodox Pomeranian Church" first appeared in the 20s in Poland" —
The largest spiritual center of the Pomeranian harmony appeared in 1694, when a community was founded on the Vyg River - the Vyhovsk community. The official church organization was formed after the publication of the manifesto on April 17, 1905 "On freedom of religion." After the Second All-Russian Council, in 1912, the Church Society of Pomeranian Old Believers became known as the Old Believer Pomeranian Church.
It is not clear, what does the time of the appearance of the official term DPC have to do with it? Or do paperwork and registration somehow affect Church grace?For Vladimir. Blasphemy not only on the Holy Spirit, but on the entire Holy Trinity. What a miserable understanding of the Omnipotence of God must be, if we deny His ability to support or restore the Gifts once given? Why was a sacrifice necessary? Why the Atonement? Why the Church? (not the one that Old Orthodox Pomeranian)
I can only add that I did not choose to be priestless, I was born in it. And more importantly: Pomor Answers is a smart and correct book. There is not even a hint of that nonsense that today can sometimes be read or heard. Until the middle of the nineteenth century, the Pomeranian fathers made attempts to restore the priesthood. I knew many long-gone Pomor mentors: with rare exceptions, they were very worthy and intelligent people. They avoided nonsense. True, not all. What came to replace them - I do not want to discuss.Vladimir. The point, of course, is not in the registration of the name, but in the formation of self-consciousness of oneself by the earthly Church. Study the issue in more detail, including the materials of the Second Council. They show how the idea was mature, but then it was still only MATURE. And when it matured, Pomeranian "priests" appeared, which relatively recently in Lithuania even tried to wear pectoral crosses.
This is a very interesting topic - the transformation of the Pomeranian teaching, the creation of a new church structure and the consolidation of dying non-priesty agreements. There were, of course, those who disagreed (compare the representativeness of the First and Second Councils).
The topic is very difficult. It seems to me that modern Pomeranians themselves have a poor idea of their history, believing that everything took shape on Vyga.
And I lost interest in this for a long time, when I figured out a lot. By this I finish.< Знал многих давно ушедших поморских наставников: за редким исключением это были очень достойные и неглупые люди.
<Поморские отцы вплоть до середины девятнадцатого века предпринимали попытки священство восстановитьWhy, then, did these intelligent and worthy people never restore the priesthood? So, they realized that it was lost. So, they understood that the visible action, the masquerade, will never become true, on which the grace of the Holy Spirit will appear? Apostolic succession is broken, who, excuse me, ordained your bishops, etc.? Aren't they newcomers? And where did they get this grace if they trampled on the true faith a long time ago?
Or do you naively believe that in a heretical society the Lord will support or restore the given one day? Why should this happen for crucifiers and persecutors, for heretics and His blasphemers? Some kind of sectarian idea that God will forgive everyone and for everything and show grace. Also say that there is no hell and eternal torment. The history of the ancient Church teaches that the ungifted admiring is terribly paid for it.
>I can only add that I did not choose to be priestless, I was born in it.
> in conscience it is better not to go out alone, but to try to save the flock. To a large extent it succeeded.It is a pity that you write about this with regret. You need to feel sorry for yourself now. Who betrayed the faith of the fathers and dragged Christians with him into a heretical society.
>But the question was simple: what can induce an Orthodox person who has the EXPERIENCE of receiving the Sacraments to go into priestlessness? Pomeranians left the question - they turned to my personality
Your personality is not so great, however, if you had to write about it, then only in the context of a betrayal of the true faith and a choice between unpaid positions in priestlessness and "fat" in Nikonianism. Our mentors, compared to you, are, of course, rogues (with rare exceptions), they have to serve in the Church and work in the world, to provide for their families. Therefore, it was about career ladders and money. And not in terms of what a great archpriest you are.
> awareness of the gracelessness of these very sacraments,
How was it measured? What did it correlate with? How did you manage to give grace some kind of characterization in order to draw a conclusion about its absence? Why was the absence of the grace of the sacraments attributed to the lack of grace of the priesthood, and not of one's own life and prayer?
> and, of course, the eccentricities of the priesthood, the unclean reputation of the top
> Churches and much more, so you do not know.Wasn't all this before the split? Since the early church? Everything was never good. "The church is like my body - everything hurts and there is no hope." This is what one of the church fathers said.
Why then did they not renounce the priesthood and the sacraments earlier, why did they wait so long before Nikon?> How did you manage to give the grace of some harpkteristics to conclude that it is absent?
The Apostle Paul says that the grace of God is in truth (Col. 1-6). Even a visible stay in the Church turns out to be hypocritical if a person does not confess the truth as taught by the Apostles and holy fathers, and even more so by heretics who have distorted Church dogmas, and thereby (having distorted them), they have already fallen away from the Church. Needless to say, how many distortions and heresies the New Believers introduced.
Having lost the true Church (which they themselves burned in the fires, tortured and starved to death, quartered, hung, etc. "Church" read here - an assembly of the faithful), heretics (New Believers) lose their grace, and their sacraments can in no way be considered grace-filled.
The 46th Apostolic Canon commands the defrocking of those who consider the baptism and Eucharist of heretics to be valid: “Bishops or presbyters who have accepted the baptism or sacrifice of heretics, we command to cast out. What is the agreement of Christ with Belial, or what part of the faithful with the unfaithful?
I write about eccentricities and reputation from the words of people who have gone into bezpopovstvo. From their words, and according to their stories. People are "tired of heresy and ecumenism."
Tired of "heresy and ecumenism" in the Russian Orthodox Church, one could go to the Russian Orthodox Church or the Russian Orthodox Church. Why was the entire priesthood inferred because of illnesses in one church organization? After all, because of a negligent therapist, they don’t refuse all medicine? Moreover, medicine is not recognized as false and harmful in the presence of system-wide problems throughout the Ministry of Health. It just becomes difficult to find a treatment, a good doctor, in many ways you have to start to understand yourself better.
Doctor Christ. Christ allowed the priesthood to cease. Therefore, there is no difference between the Russian Orthodox Church, the RDC, the Russian Orthodox Church, the RCC, whether on the forehead or on the forehead.
The question was how non-native bezpopovtsy come to the conclusion about the termination of the priesthood. If the unholiness of priests is a reason for them to doubt the presence of the grace of the priesthood, then perhaps the matter is in an incorrect assessment of the characteristics of the priesthood? Who said priests have to be saints? We have an institutional, not a charismatic priesthood.
And what to do with the fact, if in bezpriest it turns out that the mentors are the same "not saints"? Well, in general, everything can be unbelievable then.Here, I found on the topic of whether priests should be saints and how this is connected with their grace or lack of grace:
===
There are two principles for organizing the life of a religious community.On the one hand, the principle is charismatic, when a person who obviously has higher talents than his flock becomes the leader of a religious community: personal, magical gifts, an “advanced” yogi or shaman, or obviously great knowledge in the religious field. Well, let's say a rabbi or a mula are people who do not have any special spiritual gifts, greater than those of the parishioners, but they have studied the relevant books for many years and they have more erudition in these matters. This principle of organizing a community can be very effective, but it has one drawback: it is difficult to ensure continuity here, especially when it comes not to erudition, but to personal spiritual experience, which is very difficult to translate into adequate words and very difficult to convey to another person. Therefore, such charismatic movements can quickly flare up and then fade away, mutate, change into something completely opposite to the initial one.
There is another principle of organizing a religious community - the institutional priesthood. This is when it is supposed in a given community that when a person occupies a position, then Heaven gives him special gifts necessary to correct this position. Erasmus of Rotterdam, a European humanist who defended Catholicism from Martin Luther, expressed this formula very clearly. In a letter to Luther, Erasmus of Rotterdam wrote: "To whom God has given office, God has poured out the gifts of the Holy Spirit." That is, the Russian proverb says that “it is not the place that colors the person, but the person is the place” - here it is the other way around. So, what is the advantage of this kind of position? An understandable line of succession, some such at least external self-identity of this religious tradition. The downside is that again there may be a mutation, but such an imperceptible one, that is, a person deprived of personal spiritual gifts may be in power.
The Orthodox tradition absorbs both, pluses and minuses of both of these systems. That is, on the one hand, we have what is called eldership, personal confession, the search for a personally spiritually gifted mentor. On the other hand, there is the institutional clergy. What are the advantages? When I go to communion, I can not confess the priest. That is, I can trust any canonical priest when I came for the sacrament, and I can not interrogate: “Father, did you fast this week, didn’t you watch TV, didn’t you communicate with your wife last night? Not? Well then, okay, then so be it, let me take communion, you deserve it, you deserve it. ” That is, you can do without such a circus.
There are those gifts that the Lord gives to his Church, and these gifts are transferred to the Church through the hands of a priest. A priest is a mediator between God and the church people only in this sense, like a postman mediator who brings you a valuable parcel. That is, the priest is not an intermediary in the sense that he prays instead of you. How often do sectarians say: “We directly pray to God, and not through the butt as you do.” Excuse me, none of us prays to God through the butt. Each of us prays to God personally and directly, both in church and at home, and so on.
But we can accept some gifts from God to people precisely through the Church and church sacraments. There are such gifts that can be accepted directly and personally: the sanctification of one's soul, etc. But some gifts are given through the general church sacraments. So these sacraments are given by God in such a way that the priest, even if he is an unworthy priest, would not become a plug that plugs the flow of grace from the Lord to His parishioners when the parishioners are more worthy than their shepherd (this happens often).
But there is another situation when people turn to the priest as a person. Not as a function - when it comes to getting married or baptized - what difference does it make what the name of this priest is, Father Vasily or Father Nikolai? And when it comes to getting spiritual experience and advice, then it is very important what the name of this priest is, what is his experience, what is his personal spiritual life.
===I'm a non-native non-priest follower. I was convinced of the absence of a true priesthood by a priestless mentor. There is no priesthood, not because some priests are bad, but because it has fallen into heresy. The Lord allowed the termination of the priesthood. If the salt overwhelms, then what will be salted.
And why refuse the priesthood, even if there are suspicions that it has lost grace? After all, the biggest risk comes out only in the fact that the sacraments will not be performed and prayers with the priest will be the same as the prayers of some laity. What is essentially happening in bezpopovstve. No one has definitely measured grace, there are sacraments, there are no sacraments, how graceful they are, to whom God gives grace through whom and how - after all, we do not know for sure. So why invent your own teachings, if you can stick to the old ones, and participate in prayers with priests, also trusting in the mercy of God, even if the priest is no longer a priest?
So that the faithful praying with the unfaithful himself becomes unfaithful. And this so-called priest carries a heretical spirit.
God can also raise up bishops from stones, all logic without priests is sheer dead heresy and unbelief, God can ordain a peasant through prayers from heaven, without any succession, as God ordained the apostles. A masquerade is a non-priest mentors who pretend to be priests and whore cohabitation that builds a marriage out of themselves, this is a real masquerade. The true Church of Christ is only the Russian Orthodox Church.
Interesting. Much has been written about the catechumens and baptism of adults, but what happens to babies? Baptize bezpopovtsy babies? And then what about the announcement?
Hello dear blog readers! Each of us at least once in his life faced with such a process as adaptation to a new workplace. This is just a colossal stress for the body, because an increased level of anxiety is not very good for health. The adaptation itself takes about two weeks, but sometimes lasts longer. It depends on your internal resources and ability to adapt to new conditions.
Your future depends on these first weeks, how you managed to show your competence to the management, what kind of relationships began to form with colleagues and whether you were able to take and feel your place, where you are comfortable and calm. Therefore, today I will share recommendations on how to successfully go through this difficult, but necessary process.
Periods
- The period of acute adaptation (It lasts about a month, sometimes it drags on up to 2). Usually at this time there is a comparison with the previous place of work, depending on the perception of the new one. If there is too much anxiety and worries, then there is a high probability of feelings and thoughts that he made a mistake, which used to be easier, perhaps worse, but at least everything was familiar and understandable. Or vice versa, excessive charm, when it seems that you have found the place of your dreams and now it will be different and wonderful. It ends the moment you start noticing reality. Not everything is so one-sided, or bad, or good, when you feel that you are already confident and the assigned tasks are successful. There is practically no anxiety, the working day becomes predictable, and among colleagues there are those who are really glad to see you and with whom relationships have begun to form.
- Second period starts from the second month and up to about 5-6 months. The probationary period has passed, the requirements may become higher, and the person has relaxed a little, because he coped with the most difficult for himself, familiarized himself with the tasks, and joined the company. But in fact, the formal stage has been passed, and now the authorities can allow, with a greater load, to begin to criticize the work done. Because of this, irritation and anger, disappointment and resentment accumulate. This is such a moment of crisis, and it depends on the internal resources of a person, whether he will hold out or quit, unable to cope with stress and difficulties.
- Anchoring starts after six months. The main problems are behind, the person has found his place among colleagues, has become well acquainted with internal traditions and foundations and successfully fulfills his duties.
Kinds
- professional . It consists in mastering and learning the specifics of the work. Depends on the field of activity, for example, a briefing is carried out, or a senior employee is assigned, who brings up to date and transfers the necessary knowledge, from whom the manner of communication and behavior of customers should be adopted. Sometimes a rotation is arranged, that is, a newcomer works a little bit in each industry of the company, then he studies the activities of the enterprise better and is aware of the nuances.
- Psychophysiological . This is the adaptation of a new employee to new working conditions for him. That is, he equips his place, laying out the necessary papers and his things as he likes, or as required by the regulations.
- Social , or socio-psychological. Sometimes the most difficult of all types. Namely, because it means the establishment of collegiate and professional relations. It can be delayed in time, due to various circumstances, for example, personal characteristics, internal resources of a newcomer, or the specifics of the most established team. There is such a thing as "mobbing", that is, "hazing", only in the labor market. Persecution or unfair treatment of the team in relation to one employee.
Causes of mobbing
- When a lot of tension accumulates in the team itself, but there is no way out for this tension for a long period, then it may well “shoot” at a new person who is not so familiar, and while he is more like an object, because relations have not been formed.
- The bosses do not know how to manage people, set goals, strategies and prioritize, therefore, they can affect the microclimate among employees.
- Incorrectly established channel of communication between management and subordinates, in this case, the possession of any information causes the illusion of power in one of the colleagues, which he will manipulate.
- When a company is in crisis, sometimes bullying is artificially arranged so that at the end of the probationary period you want to quit yourself, having worked pretty hard for the allotted time, giving all your best. Or say that you are not selected because you did not cope, but this is the case when there will be too many unjustified claims from the management against you.
You can read more about mobbing.
Give yourself the opportunity to pour in gradually, you have come to a new place, and even if you are well versed in the specifics of the work, you need to carefully look at the environment in which you find yourself.
And this means that initially you need to recognize the fact that at first you will be anxious, and possibly uncomfortable. And that's okay.
Do not rush yourself and do not set super-tasks. Study your job responsibilities, otherwise, as old-timers, colleagues will be able to shift tasks to you that you are not required to perform.
- Considering that there will be a very large amount of information on the first working day, get a diary in which you will write out not only moments related to your duties, but also names, surnames, positions, telephone numbers, office locations, and so on.
- Ask questions without fear of looking stupid, the more you understand about the internal routine, the faster you will fall within. It is better to clarify once again than to make mistakes and try to correct them.
- Smile, goodwill will win you over, because not only do you look closely at the employees, it is also important for them to understand what kind of person came to them.
- In dealing with others, it is important to learn to balance between openness and caution. That is, do not tell initially, in order to make friends sooner, about something personal that can later “play” against you. But do not close completely, otherwise it will alert and set you against yourself. Especially you should not speak negatively about the previous place of work and gossip. Ethics, when you are not familiar, know how to listen and adhere to the principle of confidentiality, gives you a better chance to win over colleagues and directly superiors.
- Find out about existing traditions, perhaps some will be very useful to you. For example, in some companies it is accepted that the newcomer brings treats and sets the table. This helps to get to know each other and get closer in a more or less informal setting. It is only important to take into account established traditions and rules, and not introduce your own in the early days, otherwise the effect will be the opposite.
- It is important to stand up for your boundaries, gently but confidently, especially when they try to take advantage of you at the initial stage. That is, to take on work that you should not do. Sometimes psychological defense works, a person really wants to please and is afraid that in case of refusal he will be rejected, or he tries to “curry favor” in order to be appreciated and noticed. But this is a trap that a person arranges for himself, because in the future it will be more and more difficult to say: “no”.
- Be patient, if initially something did not go as planned and wanted, over time everything will get better and fall into place, the main thing is not to give up. There is little static in life, everything can be changed, the main thing is to be aware of your shortcomings and correct them. Regarding the working nuances, it is better if the authorities learn about your mistakes from you, and not from someone from the team.
- Be prepared for gender nuances. That is, people of the same sex are usually perceived as a competitor. Do not be afraid of this or avoid competing. This means that you have been evaluated as equal to yourself, or even better in some way, should not be taken as hostility. Unfortunately, sometimes, especially in the women's team, you will have to withstand hidden aggression, that is, not directed directly, but with the help of gossip, dirty tricks, or give advice that is harmful. If a woman enters a male team, she is accepted easily, but not perceived as an equal and a professional. Therefore, you have to sweat to earn recognition. A man in a woman, on the contrary, is immediately recognized, but then they can bother with excessive attention, coquetry and flirting.
- Take a closer look and choose an employee who you think is the best, and strive to reach the same level, learn from him, this will motivate you for personal and professional growth.
How to relieve stress
- Ways to relieve excess tension are mainly related to visualization techniques. How this is done, you can study in my article. In order to facilitate the process of mastering a new place, imagine, best of all, before going to bed and on the eve of the working day, that you are in your office. Just try to imagine it in the smallest detail, down to where the pen lies. Imagine that you have taken up duties and you are doing great.
This exercise helps to relieve unnecessary anxiety, so as not to just worry, it is better to direct this energy in a pleasant direction so that adaptation is easier. - If among the employees there is a person who is already very unpleasant to you, or maybe even a boss to whom you have no right to express your opinion, and it is harmful to accumulate anger in yourself, the Transformation method will come to the rescue. How does it usually happen when something causes strong negative feelings in us? That's right, we are trying to switch and forget about the unpleasant situation. But as luck would have it, it doesn’t work out, our psyche is thus protected. You should do the opposite. On the way home, or wherever it suits you, imagine yourself in the place of this scoundrel. Reproduce his gait, manner of speaking, gestures, and so on. Play with this image. This exercise is very resourceful, because, in addition to the fact that aggression is legalized, tension passes, and sometimes insight occurs, being in the place of the offender, we can understand what exactly he wanted to say and why he did it.
Conclusion
That's all, dear readers! Finally, I want to recommend reading my article "" , and then, relying on internal resources and knowledge, you will easily go through the adaptation period and all its types.
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Thank you and see you soon on the blog pages.
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