The problem of the study of religion in the system of secular education hinges on the "reproduction of religiousness" in the secular school and, more broadly, in Russian society space, via the process of mass education. It is the prospect of expanded reproduction of religious consciousness, of religious psychology and practices as a possible result of the corresponding educational policy, that is the main point of contention between those who support and those who oppose the denominational approach in the mass secular school. While those who are in favor of it see it as a last effective tool against the "spiritual impoverishment" and degraded antivalues of the Western mass culture that flooded Russia in the 1990s, those who are against it are fearful of religious fundamentalism, fanaticism, extremism, and other manifestations of sociocultural backwardness that must inevitably go hand in hand with today's "religious boom." In this connection, it is of special interest to the researcher studying contemporary religious and cultural processes to look at the generation that was born in the late 1980s and early 1990s; their primary socialization coincided with the systemic crisis in the secular society of Russia and with religion's and the church's escape from the sociocultural ghetto of the Soviet era, as well as the religious renaissance in Russia. This is the generation, represented by the graduates of the general education schools in the past few years, which reflects most contrastively in its life and world, the collisions of the interaction between the secular culture and the religious culture in a situation of sociocultural instability. The objective of the present study was to determine the main social and cognitive strategies of students' attitudes toward religion, and to correlate them with the characteristics of the basic elements of social knowledge that are authentic for them.