Information about the Kiev Mohyla Academy. Foundation of the Kiev-Mohyla Academy

Ministry of Science and Education of Ukraine

Report on the topic:

"History of the Kiev - Mohyla Academy"

1. History and reasons for the emergence of the Kiev - Mohyla Academy.

2. Obtaining the status of the academy

4. The internal structure, way and principles of education in the Kiev - Mohyla Academy

5. Famous alumni, students and professors

1. History and reasons for the emergence of the Kiev - Mohyla Academy.

After numerous Mongol-Tatar raids, Kievan Rus lost its power. And it became the prey of new conquerors, this time Lithuanian, Polish and German. The cruel social and national oppression fell on the shoulders of the population of all Ukraine. The ruling circles of the Commonwealth intended to spiritually enslave the country. They forcibly prohibited the people from their language and culture, but the people did not want to put up with it. He waged a constant struggle for his freedom and independence. No amount of oppression could stop the socio-economic development of Ukraine. Under his influence, the national consciousness of the people was awakened, its spiritual forces were revealed, interest in their own history and language intensified. Then the need arose for the development of science and education.

By this time, many sons of the Ukrainian people were studying or had already received education outside their homeland. But already in the 17th century, the question arose of opening their own educational institutions, which could compete with European ones. This was preceded by an increase in the number of parish schools (in the 16th century). The number of libraries also increased, and many new books appeared. All this can be considered prerequisites for the creation educational institution high level.

In 1615 the Kiev Brotherhood arose. It was, as it were, a rebuff of the Ukrainians to the Polish priests who were trying to impose Uniatism. As in other cities, the Kiev Brotherhood united the flower of the townspeople, intelligentsia, clergy and Cossacks. In the list of members of the Brotherhood, we see the names of Zakhary Kopystinsky, Tarasiy Zemka, Isaiah Trofimivich, Sylvester Kosov, Peter Mogila. The members of the Brotherhood pledged to take care of the Brotherhood and the school under it for the rest of their lives. The money received by the Brotherhood was to be used to build schools, pay teachers, and help poor and sick students.

A significant support to the Brotherhood was provided by a Kievite Elizaveta Vasilievna Gulichivna, an educated and intelligent woman who, realizing the need to improve public education in Ukraine, presented the Brotherhood with a piece of land in Podil. On the condition that a monastery and a school will be built on this land for both gentry and ordinary children. It was in 1615. At the same time, a school was built, which eventually became the Kiev-Mohyla College (named after its founder P. Mogila), and then received the title of academy.

The college appeared in 1632, and Petro Mogila became its guardian. Dying, he bequeathed to her all his considerable property - money, valuables, a huge library, land, houses and asked to take care of the college as his only brainchild. At the same time, the collegium received universal recognition. This is evidenced by the fact that many young people studying in Poland left their institutions and returned to their homeland to be able to study at the college. But the Polish authorities did not want to recognize it as a higher education institution. After all, then the collegium would have the right to present a number of subjects that are not pleasing to the Uniate church, for example, theology. And only at the end of the 80s, the collegium officially received the status of a higher educational institution and began to be called an academy.

For a long time, the Kiev-Mohyla Academy was the only educational institution in Ukraine that satisfied its educational, scientific and public interests.

2. Obtaining the status of the academy

In honor of Peter Mogila, the Collegium became known as the Kiev-Mohyla Collegium. It is under this name that she went down in history. The only thing that Mogila did not manage was to achieve the official status of a higher school for the collegium. His disciples continued the work he had begun. In 1658, Hetman Ivan Vygovsky, a student of the collegium, signed the Hadyach Articles with Poland, according to which Ukraine, together with Lithuania and Poland, became a member of the federal Commonwealth. Ukraine was granted broad rights, including freedom of religion, and was given the status of a higher school for the collegium. The treaty was ratified by the Polish Sejm in April 1659. After the annexation of Ukraine to Russia, under the rector of the academy Joseph Kryukovsky, with the support of hetman Ivan Mazepa and Metropolitan Varlaam Yasinsky, the status of the academy was confirmed by the tsar's decree of September 26, 1701.

3. The value of the Kiev - Mohyla Academy

The Kiev Academy is of great importance in the history of Russian enlightenment in the 18th century. She was a major educational and scientific center East Slavic peoples, especially the south and southwest of Russia. The academy studied Russians, Ukrainians, Belarusians, Volokhs, Moldovans, Serbs, Bosnians, Montenegrins, Bulgarians, Greeks, Italians. Cultural figures of Serbia and Bulgaria have constantly asked to send teachers from the Kiev Academy.

The Academy has produced a significant number of public figures. Her pupils became teachers at the Moscow Slavic-Greek-Latin Academy, the St. Petersburg Alexander Nevsky Seminary and the Kazan Academy.

In the encyclopedia “Kiev-Mohyla Academy in names. XVII-XVIII centuries ”, published in 2004, 1482 figures associated with the academy are given. 14 hetmans of Ukraine emerged from the walls of the Kiev-Mohyla Academy. Among them are Ivan Mazepa, Philip Orlik, Pavel Polubotok, Daniil Apostol, Yuri Khmelnitsky, Ivan Vygovsky, Pyotr Doroshenko, Ivan Skoropadsky, Pavel Teterya, Ivan Bryukhovetsky, Mikhail Khanenko, Ivan Samoilovich. Metropolitans Dmitry Tuptalo, Pyotr Konyushkevich, Ivan Maksimovich, recognized as saints. The fates of Melenti Smotritsky, Feofan Prokopovich, Lazar Baranovich, Grigory Skovoroda, Maksim Berezovsky, Artemy Vedel and others are associated with the Academy. Mikhail Lomonosov also learned about science here. Among the leaders of this collegium, the most famous are: Innokenty Gizel, Joasaph Krokovsky, Lazar Baranovich, Ioanniky Golyatovsky, Anthony Radzivilovsky, Gabriel Dometsky, Varlaam Yasinsky, Stefan Yavorsky, Feofilakt Lopatinsky, Feofan Prokopentiy, Gavriil Innokriyinsky, St. Innokriya. Isaiah Kopynsky, Zakhary Kopystensky, Lavrenty Zizaniy, Alexander Mytura and others.

4. The internal structure, way and principles of education in the Kiev - Mohyla Academy

Like Western educational institutions, the academy had a clear division into separate classes with the full scope of the subjects taught in them and a management system. It had eight classes - four grammatical, as well as classes in poetics, rhetoric, philosophy and theology. The entire course of study took 12 years.

The first class, the headlight, was essentially preparatory. But they accepted students who already had a certain amount of knowledge. In the next three classes - infime, grammar and syntax, they studied Slavic, Latin, Ukrainian book, Greek and Polish grammar, arithmetic, geometry, music. Much attention was paid to literatures, especially classical Roman and Greek. The study of the Latin language took a lot of time, knowledge of which was then considered a sign of education. At that time, Latin was the language of law and government, diplomats and scholars. In all higher educational institutions in Europe, including in Kiev, the teaching of such courses as philosophy, rhetoric, theology was conducted only in Latin. In order to quickly master the language, students were required to speak Latin not only during classes with teachers, but also with each other in everyday life. Therefore, the graduates of the academy were fluent in Latin. The famous church leader and poet, a graduate of the academy Dmytro Tuptalo kept his diary, both in Polish and in Latin... Feofan Prokopovich read a sermon on the victory over the Swedes at Poltava, also in Latin. O high level knowledge of graduates is evidenced by the fact that many of them were invited by translators to state and military institutions both in Ukraine and in Russia.

However, from the beginning of the 18th century, Latin began to be supplanted by the Ukrainian literary language... He began to play a decisive role in the academy because most of the professors and students were themselves Ukrainians and their language of communication was the living Ukrainian language. And after a while, despite

on bans Russian government(for example, the decree of Peter I from
1720 about the prohibition of printing in the Ukrainian language), he continued to live on the territory of the academy. So this educational institution has contributed to the formation and development of Ukrainian literature.

After grammar classes, students, and now students, studied piitics (one year), rhetoric (two years), philosophy (two to three years) and theology (two to four years). These courses were fun to learn and had direct application in life. After all, the ability to compose poetry and speech gave good earnings, and many students were poor and needed money. Despite the prohibitions of the Polish government, already in the 17th century theology was taught according to its own system. Hearing him, as well as other subjects, was voluntary. The course was taught by the same professors who had previously taught rhetoric and philosophy. Therefore, they tried to teach students to think independently, relying on scientific evidence, and not only on church dogmas.

Much attention in the academy was paid to mathematical disciplines. In the second half of the 18th century, "pure mathematics" classes were opened, where they taught algebra and geometry, as well as a "mixed mathematics" class, in which architecture, optics, hydraulics, trigonometry, astronomy, military science, and mathematics itself were read. In 1799, a class of rural and domestic economy was opened, and in 1802 - a class of medicine, in which anatomy, surgery, physiology were read for two years, workshops... The study of medicine was required only for theologians. After all, after completing their course, graduates, receiving the ordination of a priest, went to parishes in the most remote corners of the country. And there they just needed medical knowledge.

KIEV-MOGILANSKAYA ACADEMY- a higher educational institution, in which, in addition to theology, philosophy and related disciplines were taught. In 1615 in Kiev, at the Bratsk Epiphany Monastery, the Kiev Brotherhood School was founded, where theology, classical languages, rhetoric, and other general subjects were studied. The tutor of the Kiev Brotherhood School was the hetman of the Zaporizhzhya Army P. Konashevich-Sagaidachny. Dying, the hetman bequeathed to the school almost all of his funds "for science and the provision of bachelors of scientists ... to Christian children ... why science could continue forever and afterwards." In 1619–2020, the rector of the school was M. Smotritsky, the founder of Slavic philology, the creator of the Slovenian Grammar. Philosophical studies at the school were significantly developed by the rector Kassian Sakovich (1621–24), the author of the treatises "Aristotelian Problems, or the Question of Human Nature", "Treatise on the Soul". Subsequently, Metropolitan Peter Mogila reformed the school, significantly expanding educational program... Students attended eight classes and studied Slavic, Greek and Latin languages, musical music, catechism, arithmetic, poetics, rhetoric and theology. From 1631 the school was called the Kiev-Mohyla Collegium, from 1694 the Tsar's decree was renamed into the Kiev-Mohyla Academy (the decree was confirmed in 1701). In the 18th century. added to the subjects taught are French, German and Hebrew, natural history, geography, mathematics, rural and domestic economics, medicine, and Russian rhetoric. Theology was taught according to the system of Feofan Prokopovich, in rhetoric they were guided by the works of M.V. Lomonosov. In 1731–47 the academy was patronized by the Metropolitan of Kiev Rafail Zaborovsky, whose name it was called for some time (Academia Mohlio-Zaborowsciana). At the end of the 18th century. the academy was finally transformed into a spiritual educational institution (Kiev Theological Academy), simultaneously with the Slavic-Greek-Latin Academy.

The Kiev-Mohyla Academy has played an outstanding role in the history of Russian culture and philosophy. Bishop Gedeon Vishnevsky described it in the following words: “The Kiev Academy was always replete with learned people. And from her, like from the glorious Athens, the whole of Russia drew a source of wisdom. " The founder of professional philosophical education in Russia, Archbishop Theophylact Lopatinsky, emerged from its walls. Such prominent hierarchs as Stefan Yavorsky, Dimitri Rostovsky, Arseny Matseevich studied there. A major contribution to the history of Russian philosophy was made by the academy teachers - representatives of the Western Russian school I. Kononovich-Gorbatsky, I. Gizel, I. Krokovsky, V. Yasinsky, M. Kozachinsky, G. Konissky. The academy trained statesmen Count P.V. Zavadovsky, Prince G.A. Potemkin-Tavrichesky, A.A. Bezborodko, D.P. Troshchinsky. The Academy published a periodical organ "Proceedings of the Kiev Theological Academy".

Literature:

1. Macarius(Bulgakov). History of the Kiev Academy. SPb., 1843;

2. Askochensky V.I. History of the Kiev Theological Academy after its transformation in 1819 St. Petersburg, 1863;

3. Stratiy Ya.M. Problems of Natural Philosophy in the Philosophical Thought of Ukraine in the 17th century. K., 1981;

4. Nichik V.M. The role of the Kiev-Mohyla Academy in the development of Russian philosophy. - In the book: Philosophical Thought in Kiev. K., 1982;

5. Stratiy Ya.M.,Litvinov V.D.,Andrushko V.A. Description of courses of philosophy and rhetoric of professors of the Kiev-Mohyla Academy. K., 1982;

6. Zakhara I.S. The struggle of ideas in philosophical thought in Ukraine at the turn of the 17th and 18th centuries. (Stefan Yavorsky). K., 1982;

7. Khizhnyak Z.I. Kiev-Mohyla Academy. K., 1988.

A. V. Panibrattsev

Kiev-Mohyla Academy

The history of the Kiev-Mohyla Academy, one of the oldest educational institutions in Ukraine, is rich in events. Many famous graduates have left its walls: the great philosopher Grigory Skovoroda, scientist and educator Simeon Polotsky, Metropolitan and reformer of the church Feofan Prokopovich, composer Dmitry Bortnyansky, fourteen (!) Ukrainian hetmans. Mikhailo Lomonosov began his career in science at the academy. But the history of the Kiev-Mohyla Academy is not just the history of a higher educational institution, expressed in the dates and number of famous graduates. This is the story of the struggle of the Ukrainian people for freedom of thought of spirit, for the right to think and speak in native language and believe in the God in which the ancestors believed ...

Ukraine has always been a tasty morsel for those who simply considered it their "duty" to seize its territory and enslave its population. The hordes of Khan Batu and his numerous heirs, who came from the east, turned Kievan Rus into ruins, and made its people slaves. But the Mongol-Tatars operated, in general, primitively. Their goals were simple and clear - to plunder more of all goods in order to send loaded caravans to their native steppes. But the Polish, Lithuanian and German conquerors who came to replace them acted more subtly. They understood that there are two ways to enslave the Ukrainian people: either completely exterminate (but then who will be a valuable source of slave power), or assimilate, eliminate national identity, make them forget their native faith and language.

In the 16th century, a process began, which in history was called the "Catholicization of Ukraine". The brothers of the Order of the Society of Jesus, better known as the Jesuits, especially tried in this regard. At first glance, their activities in Ukraine looked quite useful and even noble. They opened schools and colleges where Orthodox youth, who had never had such an opportunity before, could receive a fairly decent education. The Jesuit colleges were considered the best in Europe at the time. But the goal of the Jesuits was to tear young Ukrainians away from their roots, by means of spiritual aggression to turn them from Orthodox to Catholics. That is why education in these schools was carried out exclusively from the standpoint of the Catholic worldview.

The response to Uniatism was the mass emergence of Orthodox brotherhoods, uniting various strata of the population in their ranks, and the creation of parish schools under these brotherhoods. The main goal of the brotherhoods was the struggle for Orthodoxy, for the preservation of the spiritual traditions of the Ukrainian people, and therefore teaching in these schools was conducted in Slavic and Greek, in contrast to the Jesuit colleges, where subjects were studied in Latin and Polish.

At the beginning of the 17th century, the Kiev brotherhood began to form. But for the time being he had neither land nor premises where an educational institution could be organized. Until, in October 1615, Elizaveta Vasilievna Gulevichivna, a Kiev woman from a noble Volyn family, donated her house and a piece of land to the brotherhood in Kiev Podol. It is worth bowing to this smart and intelligent woman who has done much more for education in Ukraine than many noble and wealthy men. October 15, 1615 - the date of the dedication to the Kiev magistrate book, according to which the house and land of Elizaveta Gulevichivna were transferred for the formation of a monastery and a school for children - is now considered the date of foundation of the Kiev-Mohyla Academy.

Pyotr Konashevich-Sagaidachny rendered significant support to the Kiev brotherhood. Together with the entire Zaporozhye Army, the hetman joined the brotherhood in 1620 and for several years he was the guardian of the Kiev Brotherhood School Monastery. And even on his deathbed, when Pyotr Sagaidachny was dying of wounds received during the Battle of Khotyn in 1622, he remembered the needs of the brotherhood and bequeathed a significant part of his funds "for the science and education of bachelors of scientists among Christian children."

Of course, a story about the oldest higher educational institution in Ukraine is impossible without a story about the life and work of a person whose name is included in the name of the academy. The importance of Metropolitan Petro Mohyla in the development of Ukrainian culture and education can hardly be overestimated. An early orphaned native of a noble Moldovan family (his father was poisoned by order of the ruler of Wallachia, after which his mother with five children moved to Poland) in his youth dreamed of doing military career, participated in several battles. And at the same time he received an excellent education, starting his studies at the Orthodox school of the Lvov Brotherhood, and graduating from the best universities in Europe. Apparently, this determined his further path. Gradually, Mogila withdrew from military and worldly affairs and in 1627, under the influence of the Kiev Metropolitan Job Boretsky, took the clergy. Soon Peter Mogila was elected archimandrite of the Kiev-Pechersk Lavra. In 1631, at the Lavra, a school was formed "for teaching the liberal sciences in the Greek, Slavic and Latin languages." A year later, the school of the Kiev Brotherhood and the Kiev-Pechersk School were merged into a single educational institution - the Kiev-Brotherhood Collegium, later renamed Kiev-Mohyla.

"The main work of his life is the founding of the Kiev-Mohyla Collegium, which was supposed to become the visor of Orthodoxy and the South Russian (that is, Ukrainian) nationality, using the weapon that the enemy was leading his offensive - science and enlightenment," Ivan wrote about Peter Mogila Franco. Metropolitan Pyotr Mohyla did a lot to revive the spirituality of Ukraine. Orthodox Church The St. Sophia Cathedral in Kiev, which had been in extreme desolation before, was returned, dozens of churches and monasteries were restored and rebuilt. But the classic of Ukrainian literature was right: if Petro Mohyla had just created the Kyiv-Mohyla Collegium in his entire life, then his name would have remained forever in Ukrainian history. Until the very end of his life, the Metropolitan did not forget about his brainchild. He bequeathed to the college his houses in Podol, several villages and farmsteads, more than 80 thousand gold in cash, as well as an invaluable library of more than 2000 volumes. And finally, Pyotr Mogila asked his followers "to take care of the college as his only property."

It is interesting that although the Kiev-Mohyla Collegium was founded as a counterweight to Catholic educational institutions, its structure and training system were largely modeled on the Jesuit collegiums. “In educational terms, the Kiev Collegium was divided into two congregations: higher and lower,” wrote the famous Russian and Ukrainian historian N. I. Kostomarov in his work “Russian history in the biographies of its main figures.” - The lowest, in turn, was divided into six classes: headlight, or analogy, where they taught both reading and writing in three languages: Slavic, Latin and Greek; infima - the class of initial information; followed by a grammar class and a syntax class, in both of these classes there was a study grammar rules three languages ​​- Slavic, Latin and Greek, various compositions were explained and translated, practical exercises in languages ​​were carried out, catechism, arithmetic, music and musical singing were taught. This was followed by a poetry class, where mainly poetics was taught and all kinds of exercises in poetry, both Russian and Latin, were written. Pitica was followed by a rhetoric class, where students practiced writing speeches and discourses on various subjects, guided especially by Quintillion and Cicero. The upper congregation had two classes: the first was the philosophy class, which was taught according to Aristotle, adapted to teaching in Western Latin manuals, and divided into three parts: logic, physics and metaphysics; geometry and astronomy were taught in the same class. The other, the highest, was the theology class; theology was taught mainly according to the system of Thomas Aquinas. "

The course of study at the Kiev-Mohyla Collegium was 12 years. However, in principle, students had the right to study as much as they wanted. Students were not expelled for not learning a lesson or not being able to pass exams at all (for sure, today's students cannot read about this without envy). It was enough to give any good reason, for example, the lack of necessary textbooks or funds to buy new clothes. This liberal attitude led to the fact that the number of students grew steadily and by the middle of the XVIII century exceeded 1,700 people.

Back in the 1630s, contemporaries called the Kiev-Mohyla Collegium an academy. However, she received the legal status of a higher educational institution only in early XVIII century. In 1694, during the rectorship of Iosaaf Kryukovsky, the collegium received the right to teach the so-called "higher courses" - philosophy and theology. Only those educational institutions that received the status of higher education, that is, academies, had such a right. And the educational institution formally received the academic status in 1701. On the instructions of Hetman Ivan Mazepa and Metropolitan Varlaam Yasinsky, Iosaaf Kryukovsky went to Moscow to confirm the material and legal status of the academy. "The Academy of their Kiev-Mohyla, which from its previous foundation has equal privileges, as usual other Academies in all foreign states, the right to have freedom is confirmed," - read in the tsar's charter granted to the rector.

Under Emperor Peter I, the Kiev-Mohyla Collegium became an academy, and under him, unfortunately, an offensive against the Ukrainian language began, another attempt was made to assimilate the Ukrainians, "so that the Little Russian people would not consider themselves different from the Great Russian." In 1720, it was forbidden to print books in the "rural dialect" (that is, in the Ukrainian language). Educational institutions were recommended to switch to teaching in Russian, and in 1763, by decree of Empress Catherine II, a complete ban on the use of Ukrainian language at the Kiev-Mohyla Academy. In addition, the graduates of the academy did not have the right to work in Ukraine and, naturally, they were forced to move to St. Petersburg, Moscow or scientific and cultural centers. Western Europe(as we can see, such a phenomenon as "brain drain" appeared even then). But despite all the prohibitions, the Kiev-Mohyla Academy continued to be the center of Ukrainian culture. Some teachers, at their own peril and risk, continued to teach classes in Ukrainian. And even more so when communicating outside the classroom, mentors and students preferred Ukrainian to the “Great Russian” language.

Of course, the "free-thinking spirit" that reigned within the walls of the Kiev-Mohyla Academy irritated the Russian government a lot. And apparently, this was one of the main reasons that in 1817 the Academy was closed by the order of the Holy Synod. Two years later, the educational institution was opened in a new capacity - already as the Kiev Theological Academy. At first glance, the difference is not great, only the name has changed and that's it. But in reality, the changes were much more serious. After all, besides humanities at the Kiev-Mohyla Academy, serious attention was paid to the natural sciences. In the middle of the 18th century, "pure mathematics" classes were opened, where students studied algebra and geometry, as well as "mixed mathematics" classes, which taught courses in architecture, optics, hydraulics, trigonometry, astronomy and the basics of military science. In 1802, a class of medicine appeared with the study of anatomy, surgery, physiology, and not only in theory, but also in practice. Natural sciences - biology, zoology, mineralogy and others - developed at the academy. In the educational system introduced at the Kiev Theological Academy, there are places for natural sciences practically none.

But still, at least something is better than nothing at all - in 1918 the Kiev Theological Seminary was closed. The headquarters of the Dnieper military flotilla, as well as the storage facilities of the branch of the Central scientific library Academy of Sciences of Ukraine.

Even after the proclamation of Ukraine's independence, not many believed that the Kiev-Mohyla Academy could be revived. But while pessimists are thinking "to be or not to be?", Optimists get down to business. On September 19, 1991, the order of the Chairman of the Verkhovna Rada of Ukraine L. Kravchuk "On the revival of the Kiev-Mohyla Academy" was published. On August 24, 1992, the official opening of the University "Kiev-Mohyla Academy" (UKMA) took place. On May 19, 1994 UKMA received the status of the National University “Kiev-Mohyla Academy” (NaUKMA).

It would seem that one can calm down on this - the revived Kiev-Mohyla Academy lives and works. But the rector of NaUKMA Vyacheslav Bryukhovetsky and his colleagues are not going to rest on their laurels. The plans are for NaUKMA to become one of the 50 top universities the world. The intentions are very bold, because nowadays not a single educational institution in Ukraine is included in the list of even the top 500 universities. But "the road will be mastered by the one walking." Let's wish the residents of Mogilya good luck in their difficult and noble cause.

Kiev-Pechersk Lavra Kiev-Pechersk Lavra is located at the southern end of Kiev, on the right, high bank of the Dnieper, and occupies two hills, separated by a deep hollow that goes down to the Dnieper. In the XI century. this area was covered with forest; here the priest retired for prayer

THE GREAT CHURCH OF THE KIEV-PECHERSK LAVRA The Kiev-Pechersk Lavra began to be established under Yaroslav the Wise, and finally took shape under his son Izyaslav. The first Kiev hermit monk was a priest of a church in the suburban village of Berestovo named Ilarion - “a man is good,

THE CLOSE CAVES OF THE KIEV-PECHERSKAYA LAVRA Kiev-Pecherskiy immediately stood out from the monasteries of its day as a place "holy, blessed, honest and salutary." Many considered it a great blessing for themselves if, after death, they would merit to be buried in the monastery.