Religious discourse. Sermon as a type of religious discourse

A. A. Chernobrov

THE SPECIFICITY OF RELIGIOUS DISCOURSE IN LINGUISTICS

(Education and culture of Russia in a changing world. - Novosibirsk, 2007. - P. 94-98)

Before dwelling on the specifics of religious discourse, it is necessary to clarify the essence of the basic terms - "religion", "faith", "discourse", which are interpreted very ambiguously. If in the 80s, discourse was understood as "communication, the transmission of thoughts through words" or simply "speech, lecture, sermon, treatise", today the concept of discourse is expanded to "a communicative event that occurs between the speaker and the listener in the process of communicative action" ( T. Van Dyck). In the modern definition of discourse, it is important that its communicative nature is emphasized: speaker ↔ listener, author ↔ reader. Turning to religious discourse, it is necessary to consider the term "religion". There are many interpretations of this concept. So, for example: it is "a set of beliefs concerning the cause, nature and purpose of the universe, especially the belief or worship of God or deities." Religion is "one of the forms of social consciousness - a set of spiritual ideas based on belief in supernatural forces and beings (gods, spirits) that are the subject of worship" . The first definition emphasizes the belief in the divine origin and ultimate cause of things, the Aristotelian causa finalis, i.e., the purpose of the universe. Goal-setting or teleology is one of the main features of the religious worldview. It is noteworthy that the American author emphasizes that the worship of deities is only one of the forms of religion. The second definition, inherited from Soviet times, emphasizes the social nature of religion. The modern definition given by the Wikipedia encyclopedia is the most "politically correct" and highlights the different nature of the objects of worship: "Religion is a system of ideas about the world, where ... a person feels a connection with a certain being ... his nature can ... be a certain force (spirits of nature, higher intelligence), universal law (dharma, tao), or a certain non-material person (God, Elohim. Allah, Krishna)". The etymology of the word "religion" is quite clear, re-ligio (lat.) means "I reconnect." The church dogma of Christianity says that as a result of original sin, the connection between man and God was lost, and religion is called upon to restore this connection. Belief in supernatural powers is also characteristic of magic, but there is an essential difference between religion and magic. Religion is faith in the supernatural and hope, hope for divine help. Magic is the belief in the ability to control supernatural forces. The main thing in religion is prayer and hope, in magic - a spell that must necessarily "work". In Christianity, the canonical definition of faith is given by the Apostle Paul: "Faith is the substance of things hoped for and the evidence of things not seen" (Heb. 11:1). In everyday language, "faith" and "religion" are often interchangeable concepts, although this is not entirely true. On the one hand, faith is only a part of religion. The Orthodox catechism consists of three parts: Faith, Hope and Love. The section on Faith deals with the sacraments, the section on Hope deals with prayer, the section on Love talks about the commandments of God. On the other hand, faith is a broader concept than religion. There is a religious belief based on dogmas and a scientific one based on hypotheses. For example, the cosmogonic hypothesis of the Big Bang is also based on faith, but it is not a religious faith. Another difference of scientific faith is that it is ethically impartial. Scientific truths do not depend on religious or ideological dogmas. B. Russell, K. Popper and other philosophers of similar views wrote a lot about scientific beliefs. In foreign explanatory dictionaries, science is most often defined as "a set of beliefs." However, there is a clear divide between science and religion: science covers (describes) the sphere of the provable, religion and philosophy - the sphere of the unprovable. Some domestic linguists are now trying to combine scientific methodology with a religious worldview, but often they do not have enough religious or philosophical knowledge to make this combination organic. The development (or rediscovery) of the religious world by our society is very late. There is a great temptation to absolutize the spiritual facet of our being, just as we used to absolutize the material. It is important not to give in to this temptation. Very revealing, for example, is the following statement: "The reality of the ideal is not an object of philosophical or religious faith, but a fact established in various sciences ...". This thesis is incorrectly formulated. Science has not proven the reality of the soul or the possibility of communicating with the dead. The correct wording could be: "The reality of the ideal is postulated by any religion and by many philosophical schools. There are some facts that allow religious interpretation." The researcher can call on philosophy, for example, Russian religious philosophy, as is done in the cited dissertation. But philosophy cannot prove or disprove any linguistic theory. They can only be combined with each other, but this combination will always remain only one of many possible. It is impossible to mix two fundamentally different subjects (discourse) - the subject of faith and the subject of provable facts. Linguists should limit themselves to the area of provable linguistic facts, build hypotheses on specific linguistic material. Even without leaving the limits of the language itself, one can put forward well-founded scientific hypotheses, historical, cultural, art history, etc. Consider, for example, the etymology of words denoting God in various languages: * www.etymonline.com It would be logical to assume that the word "god" belongs to the oldest layer of Indo-European lexemes, like the words "mother", "sun", "brother" , "three", "day", or "night". But the word for God comes from different roots in different Indo-European languages. Based on these data, two culturological hypotheses can be put forward: 1. Deistic forms of religion (forms of worship of the gods) appeared later than the worship of spirits, natural elements and animals. (The hypothesis put forward by the prominent English ethnographer E. B. Taylor says that historically the first form of religion was animism. See also the works of J. Fraser, B. Malinowski and others.) 2. The true name of God was tabooed, instead of he used euphemisms. This is not the only case for Indo-European languages. (Frequently cited examples of taboo words in Indo-European languages are "snake" and "bear". The concept of god in this connection has not been previously understood.) These two conclusions are what the linguist should limit himself to on the basis of factual data, he cannot without sufficient reason choose one hypothesis while rejecting the other. The linguist does not replace the ethnographer, but only cooperates with him. Meanwhile, in philosophy there are opposing views. From Heraclitus comes the idea that the word itself is a "receptacle of thought" or "the seat of truth." Truth or truths can be extracted from language itself, if one knows how to listen to it. Recently, this point of view is repeated more and more often, sometimes it is even presented as something new, this view, supposedly, should replace the outdated "positivist" theories. But is it true that language is a sacred storehouse of wisdom? Even Plato said that not all words correctly name things. The Bible says that "the man gave names to all the cattle, and to the birds of the air, and to the beasts of the field" (Genesis 2:19). Thus, Scripture says that names are not given to things by the Creator, but only by man. Therefore, the names may not be perfect. Most often, natural language fixes in words not objectively significant, but subjectively important (significant) features of objects. As J. Locke wrote, we "isolate those signs to which we are most concerned." For example, the word "rooster" comes from the word "sing". The crowing of a rooster is more important for a person than the fact that he is a "male chicken." The old Russian word "kur" (male chicken) has fallen into disuse. Sometimes language is a panopticon of human delusions. "Man" in Ukrainian is "cholovik", and "woman" is "zhinka". It does not follow from this that a woman is not a person, but it can be concluded that in the patriarchal era, a woman played a subordinate role in society. In what sense can words contain truth? Some words reflect in their structure, in their etymology, the essential features of objects. The English "bear" is the same root as the Russian "brown". The zoologist will confirm that here linguistics coincided with biology - it is the color that is the main feature of the Ursus arctos bear. But what about the elements of the "subtle world", such as the soul? In Russian, ancient Greek, Latin, this word has the same root as "spirit", "breathe", "blowing". There are two types of motivation here: sound (“spirit”, “breathe”, “blow” - onomatopoeic words) and semantic (the soul is light as wind, incorporeal like air, enters with the first breath and leaves with the last breath). But is this the truth or a human delusion? Let us compare the origin of the word "soul" in the Germanic languages. English "soul" (Old English) sawol), German "Seele" (Old Upper. sala ) are consonant with the ancient Germanic root denoting the sea. According to one hypothesis, this is not accidental. In accordance with the ancient Germanic and Celtic myths, the souls, before entering the realm of the dead, swam across the sea. The souls of newborns also came from the sea or across the sea. It is important that we learned about these pre-Christian ideas not from the language itself, but apart from the language, from the data of ethnography and comparative mythology. Finding out the origin of the word, we can reveal some of the logical predicates of spiritual entities that are most important for a person. As we saw from the table, the predicates of "God" are: "endowing" (There is an opinion that the Russian word "rich" comes from the word "God". In fact, both words come from an ancient Indo-European root with the meaning "endow"), " called" (he is addressed with a prayer call), "shining". In the word "devil" one of Satan's predicates - "slanderer" is actualized, in the word "angel" - the predicate "messenger", etc. (see etymology at www.etymonline.com). Words such as "devil" and "angel" belong to the so-called "intentional sphere", i.e. they denote not empirical objects, but mental constructs. These concepts originated in the mind, not in nature. Religious discourse can be explicit, when all elements of the meaning of a word are more or less clear, or implicit, i.e., some elements of the meaning can be hidden. However, this "veil of secrecy" can be removed with the help of some scientific methods. One such technique is the etymological analysis based on ethnographic data, which we have demonstrated. Another method is hermeneutics. F. D. E. Schleiermacher (1768-1834) is considered the founder of "universal hermeneutics". Here are the words expressing the essence of his teaching: "Any speech can be understood only through knowledge of the historical circumstances of life ..., each speaker is comprehended only through his nationality and his era." B. Spinoza, who is considered the forerunner of hermeneutics, in his "Theological-Political Treatise" proposes to interpret Holy Scripture allegorically. He assumes that the Bible was written to be understood by the fishermen and shepherds of ancient Judea, for whom it was originally intended. Such an interpretation can be called pragmatic. In modern terms, the essence of hermeneutics is that one should take into account the various circumstances of the creation of the text: historical, ideological, psychological, sociological, etc. The concept of "context", "pragmatics", etc. were not yet in use then, and hermeneutics was a great step forward as the first theory of text interpretation. One of the basic concepts in this technique is the "hermeneutical circle". It is about the relationship between the text as a whole and its parts. To understand the text as a whole, it is necessary to break it down into parts, perhaps the smallest ones, down to phonemes. On the other hand, in order to understand each part of the text, one must again go from the parts to the whole, the whole text, the whole book, all the authors of that era, and so on. Thus the hermeneutical circle closes. Let's illustrate the abstract theses with examples. When Christ speaks of vineyards, tenants and the gathering of ripe fruits (Mat. 20: 1-15; 33-43), the interpreters of the Bible rightly point out that humanity is meant by vineyards, the tenants who grow the vine are priests, and the fruits are they are righteous souls. A more controversial example is the interpretation of one of the books of the Bible - "Song of Songs". A literal interpretation of this text leads to the idea that we have before us a sample of love, even erotic poetry. However, Christian priests tend to interpret this book as a parable about the union of the Lord with his Church (remember that Christian nuns are called "brides of Christ"). Such an interpretation of the text is called "teleological or purposive". The purpose of this text, according to Christian theology, is to show the inseparability of the Lord and the Church. Jewish theologians say otherwise: the goal of the author of the Song of Songs, who is considered to be King Solomon, is to inspire the idea of \u200b\u200bthe strength of the union of God with His people, the only correct interpretation is that which corresponds to this goal. It is possible to reveal the fullness of a religious text only if one possesses religious background knowledge known to all members of a given religious community. Often, semantic losses from the lack of background knowledge can be very significant. From lofty examples, let's move on to less serious ones. The phrase "rabbi with a shaved muzzle" (Sholom Aleichem) will seem ridiculous to any believing Hasidic Jew who knows that rabbis are forbidden to shave their beards. But readers of the Soviet era needed a post-text commentary. Speaking of religious discourse, one should take into account the specifics of the Western mentality. The Jewish tradition adopted by Christian theologians is based on the cult of the word: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). In Judaism and Islam, it is even forbidden to portray living beings. The Jewish verbal "ear culture" deliberately set itself in opposition to the Greek visual "eye culture". Early Christianity, Islam, the entire Middle Ages followed this tradition. The era of the Renaissance meant the revival of Greek visual culture. Eastern tradition (Hinduism, Buddhism and other Eastern religions) has always been the "culture of the eye", all the basic concepts of these religions are visualized. In Chinese culture, everything is connected with visual symbols: words and concepts written in hieroglyphs, seasons, cardinal points, constellations, cyclical time. There are four main symbols in Chinese astrology: White Tiger, Blue Dragon, Black Turtle (or Snake), Purple Bird. The Blue Dragon symbolizes the east, spring, it is associated with the cycle of the year of the Dragon, the constellation of the Chinese Zodiac and the seven phases of the moon, etc. (see: www.en.wikipedia.org). Linguists have hypothesized that the very structure of the Chinese language predetermined such a visual, non-logical nature of their culture and religion. In this language there is no subject and predicate in the European sense, and there are no linking verbs. The logical operation of subsuming one concept under another (this is that) is not as natural for the Chinese as it is for the European; therefore, formal logic appeared in Europe, and calligraphy in China. Here is a clear illustration of the well-known Sapir-Whorf hypothesis. (Note, however, that this scientific belief is not shared by all scientists.) The volume of this article does not allow us to dwell in more detail on the specifics of the concept sphere of Eastern religions and the reflection of this sphere in the language. This topic is a huge field for research. It is not surprising, for example, that in a rather voluminous book by a prominent St. Petersburg linguist V. B. Kasevich, not all aspects of this problem are disclosed, some thoughts are set out almost in thesis. Eastern religions and religious discourse in linguistics in general is a topic for more than one article or one book.

Literature

1. Vereshchagin, E. M. Linguistic and regional theory of the word. - M.: Russian language, 1980. - 320 p.
2. Kasevich, V. B. Buddhism. Picture of the world. Language. - St. Petersburg, 1996. - 288 p.
3. Locke, J. Experiments on human understanding // Works: In 3 volumes - M .: Thought, 1985. - Vol. 1. - 621 p.
4. Malinovsky B. Magic, science and religion. - M.: Refl-book, 1998. - 304 p.
5. Ozhegov, S. I. Explanatory dictionary of the Russian language; ed. N. Yu. Shvedova. - 4th ed. - M., 1997.
6. Reformatsky, A. A. Introduction to linguistics; under. ed. V. A. Vinogradova. - 5th ed. - M.: Aspect Press, 1996. - 536 p.
7. Spinoza, B. Theological and political treatise // Works: in 2 volumes - M .: Politizdat, 1957. - T. 2. - S. 7-350.
8. Stepanenko, V. A. Word / Logos / Name - names - concept - words: a comparative typological analysis of the concept "Soul. Seele. Soul" (based on Russian, German and English languages): dis. ... Dr. Philol. Sciences. - Irkutsk, 2007.
9. Stepanov, Yu. S. Fundamentals of General Linguistics. - M.: Enlightenment, 1975. - 271 p.
10. Oxford Advanced Learners" Dictionary of Current English. - Oxford University Press, 1980.
11. Webster's Desk Dictionary of the English Language. - Springfield, 1983.

As a manuscript

BOBYREVA Ekaterina Valerievna

RELIGIOUS DISCOURSE: VALUES, GENRES, STRATEGIES (on the basis of the Orthodox dogma)

dissertations for the degree of Doctor of Philology

Volgograd - 2007

The work was carried out at the State Educational Institution of Higher Professional Education "Volgograd State Pedagogical University"

Scientific consultant - Doctor of Philology,

Professor Karasik Vladimir Ilyich

Official opponents Doctor of Philology,

Professor Olyanich Andrey Vladimirovich,

Doctor of Philology, Professor Prokhvatilova Olga Aleksandrovna,

Doctor of Philology, Professor Suprun Vasily Ivanovich

Leading organization - Saratov State

University named after N. G. Chernyshevsky

The defense will take place on November 14, 2007 at 10:00 at a meeting of the dissertation council D 212 027 01 at the Volgograd State Pedagogical University at 400131, Volgograd, V. I. Lenin Ave., 27

The dissertation can be found in the scientific library of the Volgograd State Pedagogical University

Scientific Secretary of the Dissertation Council Candidate of Philological Sciences, Associate Professor N N Ostrinskaya

GENERAL DESCRIPTION OF WORK

This work is carried out in line with the theory of discourse. The object of study is religious discourse, which is understood as communication, the main intention of which is to maintain faith or introduce a person to faith. Values, genres and linguistic characteristics of religious discourse are considered as the subject of study.

The relevance of the chosen topic is determined by the following

1 Religious discourse is one of the oldest and most important types of institutional communication, however, in the science of language, its constitutive features have not yet been the subject of a special analysis

2. The study of religious discourse is carried out in theology, philosophy, psychology, sociology and cultural studies, and therefore the synthesis of various aspects of the description of religious discourse in linguistic research allows us to expand the potential of linguistic theory by attracting achievements obtained in related fields of knowledge.

3 The most important component of religious discourse is the system of values contained in it, and therefore the coverage of the value characteristics of religious discourse is aimed at enriching the linguistic theory of values - linguistic axiology

4 The genres of religious discourse have developed over a long historical period, and therefore their description allows us to understand not only the nature of this discourse, but also the principles of the genre structure of communication in general.

5 The study of the linguistic characteristics of religious discourse makes it possible to reveal the specifics of the language and speech means used in institutional communication

The study is based on the following hypothesis. religious discourse is a complex communicative and cultural phenomenon, the basis of which is a system of certain values, which is realized in the form of certain genres and expressed through certain language and speech means.

The purpose of this work is to characterize the values, genres and linguistic features of religious discourse. To achieve this goal, the following tasks are solved - to determine the constitutive features of religious discourse,

Identify and describe its main functions,

Identify the core values of religious discourse,

Establish and describe its basic concepts,

Identify precedent phenomena in this discourse,

Describe communication strategies specific to religious discourse

The material of the study was text fragments of religious discourse in the form of prayers, sermons, akathists, parables, psalms, pastoral addresses, laudatory prayers, etc. in Russian and English. Publications in the mass press and the Internet were used.

The following methods were used in the work: conceptual analysis, interpretive analysis, introspection, associative experiment

The scientific novelty of the work consists in determining the constitutive features of religious discourse, identifying and explaining its main functions and basic values, establishing and describing the backbone concepts of religious discourse, characterizing its genres and precedent texts, and describing communicative strategies specific to religious discourse.

We see the theoretical significance of the study in the fact that this work contributes to the development of the theory of discourse, characterizing one of its types - religious discourse - from the standpoint of axiological linguistics, the theory of speech genres and pragmalinguistics.

The practical value of the work lies in the fact that the results obtained can be used in university lecture courses on linguistics, stylistics of the Russian and English languages, intercultural communication, in special courses on linguoconceptology, text linguistics, discourse theory, sociolinguistics and psycholinguistics.

The performed research is based on the provisions proven in works on philosophy (A.K. Adamov, S. F. Anisimov, H. N. Berdyaev, Yu. A. Kimlev, A. F. Losev, V. A. Remizov, E. Fromm), cultural studies (A. K. Baiburin, Hoffman, A. I. Kravchenko, A. N. Bahm), discourse theory (ND Arutyunova, R. Vodak, E. Grudeva, L. P. Krysin, N. B. Mechkovskaya, A. V. Olyanich, O. A. Prokhvatilova, N. N. Rozanova, E. I. Shei-gal, A. D. Shmelev), linguistic concepts (S. G. Vorkachev, E. V. Babaeva, V. I. Karasik, V. V. Kolesov, N. A. Krasavsky, M. V. Pimenova, G. G. Slyshkin, I. A. Sternin)

1 Religious discourse is an institutional communication, the purpose of which is to introduce a person to faith or strengthen faith in God, and is characterized by the following constituents:

positive signs 1) its content is sacred texts and their religious interpretation, as well as religious rituals, 2) its participants are clergymen and parishioners, 3) its typical chronotope is temple worship

2 The functions of religious discourse are divided into discursive, characteristic of any type of discourse, but receiving a specific coloring in religious communication (representative, communicative, appellative, expressive, phatic and informative), and institutional, characteristic only for this type of communication (regulating the existence of a religious community, relations between its members, the inner worldview of a member of society)

3 The values of religious discourse come down to recognizing the existence of God and the idea of human responsibility before the Creator, the recognition of the truth of this dogma and its dogmas, to the recognition of religiously conditioned moral norms. These values are grouped in the form of oppositions "value-anti-value" different

4 The system-forming concepts of religious discourse are the concepts of "God" and "faith". The conceptual space of religious discourse is formed both by specific concepts characteristic of this type of communication (“faith”, “God”, “spirit”, “soul”, “temple”), and by concepts that are common to religious discourse with other types of communication, but receiving a specific refraction in this discourse (“love”, “law”, “punishment”, etc.) The concepts of religious discourse can function in various non-religious contexts, acquiring special shades of meaning, on the other hand, neutral (in no way connected with the religious sphere) concepts receive a special refraction within the framework of religious discourse

5 Genres of religious discourse can be differentiated according to the degree of their institutionalism, subject-address orientation, socio-cultural differentiation, event localization, functional specifics and field structure. Primary and secondary genres of religious discourse are distinguished (parables, psalms, prayers - sermon, confession), contrasted on the basis of a direct or associative connection with the original biblical text.

6 Religious discourse is precedent in its essence, since it is based on Holy Scripture. Internal and external precedence of religious discourse are distinguished, the first is based on the mention of

knowledge of events and participants, which are narrated in the Holy Scriptures, within the framework of religious discourse, the second characterizes the mention of this outside the framework of the discourse under consideration.

7 The communicative strategies used in religious discourse fall into general discursive and specific

Approbation. The research materials were presented at scientific conferences "Language Educational Space Personality, Communication, Culture" (Volgograd, 2004), "Language Culture Communication" (Volgograd, 2006), "Speech communication at the present stage, social, scientific, theoretical and didactic problems" (Moscow , 2006), "Epic text of the problem and prospects for study" (Pyatigorsk, 2006), "Culture of the XIX century" (Samara, 2006), "XI Pushkin readings" (St. Petersburg, 2006), "Onomastic space and national culture" ( Ulan-Ude, 2006), “Changing Russia, New Paradigms and New Solutions in Linguistics” (Kemerovo, 2006), “Language and National Consciousness Problems of Comparative Linguistic Conceptology” (Armavir, 2006), “Problems of Speech Culture in the Modern Communicative Space” (Nizhny Tagil, 2006), "Progressive technologies in teaching and production" (Kamyshin, 2006), "General theoretical and practical problems of linguistics and linguodidactics" (Yekaterinburg, 2006), "Actual problems Linguistics of the 21st Century” (Kirov, 2006), “Zhitnikov Readings VIII. Information systems Humanitarian paradigm" (Chelyabinsk, 2007), "Actual problems of linguistics and linguodidactics theoretical and methodological aspects" (Blagoveshchensk, 2007), "Linguistic communications in the system of social and cultural activities" (Samara, 2007); annual scientific conferences of the Volgograd State Pedagogical University (1997-2007), at meetings of the research laboratories of the Volgograd State Pedagogical University "Axiological Linguistics" (2000-2007)

The main provisions of the study are presented in 48 publications with a total volume of 43.2 p l

The first chapter "Religious discourse as a type of communication" is devoted to the consideration of the content space of religious discourse, its semiotics, its participants, functions, system-forming and system-acquired features and the relationship of religious discourse with other types of communication

Religion as a worldview and the church as its main institution arose before all the institutions that currently exist and function in society - the institution of politics, the school, all existing institutions arose precisely from the religious. Religion is a certain worldview and attitude, as well as the corresponding behavior of the individual and certain cult actions based on faith in the divine, in the existence of a higher power. In the narrow sense, religious discourse is a set of speech acts used in the religious sphere, in a broad sense, a set of specific to introduce a person to faith, as well as speech-act complexes that accompany the process of interaction between communicants.

The boundaries of religious discourse go far beyond the church. Depending on the situation and characteristics of the relationship of communicants, we distinguish the following types of religious communication: ), b) communication in small religious groups (communication not bound by the framework of church ritual and religious norms), c) communication of a person with God (cases when a believer does not need intermediaries to turn to God, for example, prayer)

Religious discourse is rigidly ritualized, in relation to it we can speak of verbal and non-verbal ritual. By non-verbal (behavioral) ritual, we understand certain actions performed in a strictly defined order and accompanying a verbal, speech statement (outstretched hands, bowed head, waving a censer during the ceremony internal (spiritual) and external (bodily) cleansing, bowing the head as a sign of humility, kneeling as a sign of prayer or gratitude to the Almighty, overshadowing oneself with the sign of the cross as a sign of protecting the believer from possible danger, enemies, passions, etc.) Under the verbal ritual we have in in the form of a set of speech patterns outlining the boundaries of the ritual action - the beginning of the church service is formalized with the phrase "In the name of the Father and the Son and the Holy Spirit, Amen", the beginning of the prayer may correspond to "Our Father, Who ecu in heaven" Hallowed be Thy name, may the Kingdom come Yours, your will be done, as in Heaven, so on earth and”, the end of the service or collective prayer is summed up succinctly. "Amen" The ritual of religious discourse is significant in itself.

The public institution of religion includes a set of participants in religious discourse, a set of religious roles and norms. Analysis of the referent structure of religious discourse made it possible to single out the components of this structure - subjects of religion, religious trends (teachings, concepts), religious philosophy, religious actions The category of subjects of religion is the leading one and includes religious institutions and their representatives (church, temple, parish, monastery, mosque , bishop, metropolitan, mullah, pastor, etc.), agents of religion - religious movements and their supporters (Mormonism, Hinduism, the Church of Christ, Buddhists, Jews, Christians, Jehovah's Witnesses, etc.), religious anthroponyms (Patriarch of Moscow and All Russia Alexei, John Paul II, Metropolitan of St. Petersburg and Ladoga John, etc.), religious systems and trends (Christianity, Catholicism, Judaism, Islam, Buddhism, etc.) Religious philosophy includes religious values, principles and symbols (faith , brotherhood, prosperity, peace, spiritual freedom, salvation, eternal life, etc.) Religious actions reflect the most characteristic figure a function performed within the framework of the institution of religion (communion, prayer service, psalmody, baptism, ablution, incense, funeral service, unction, chrismation, etc.)

The semiotic space of religious discourse is formed by both verbal and non-verbal signs. According to the type of physical perception, signs of religious discourse can be auditory or acoustic (ringing a bell, calling for the beginning and end of collective prayer, etc.), optical or visual (bows, odor gestures, elements of clergymen's clothing), tactile or gustatory (aromatic balms and incense), tactile (ritual kissing of an icon, kissing a clergyman's handguard) According to the degree of abstraction within the framework of religious discourse, it seems possible to distinguish copy signs (or icons), symbol signs and index signs Signs-copies (or icons), of course, occupy a priority position in this classification. In addition to the above, signs-artifacts also function in religious discourse, which include a) designations of objects (decoration) of the temple altar, lectern, iconostasis, b) items of clothing and headdresses of the clergy apostle, mantle, miter, rust, c) objects of religious worship - a censer, a cross, an icon, an amulet, a candle; d) buildings and structures (objects and parts of the temple) - pulpit, belfry, bell tower, porch, sacristy

In some situations in religious discourse, the clergyman acts as a kind of sign, namely as. a) representative

a certain group, monk, bishop, archbishop, bishop, deacon, etc. prayers (monk, novice), preaching (preacher, performing the sacrament of repentance (confessor), the feat of voluntary stay in a cell for the purpose of unceasing prayer (recluse), leading a church choir (regent), etc.; d) the embodiment of a certain psychological archetype - ascetic (ascetic of faith, living in fasting and prayer), confessor (priest who performs the sacrament of repentance, helping with prayer and advice), etc.

The participants in religious discourse are God (the Supreme Being), who is hidden from direct perception, but potentially present in every communicative act of religious discourse, the prophet is a person to whom God has revealed himself and who, by the will of God, being a medium, conveys his thoughts and judgments to the collective addressee , the priest is a clergyman who performs divine services, the addressee is a parishioner, a believer Unlike any other type of communication, the addresser and addressee of religious discourse are divorced not only in space, but also in time. In addition, while in a number of types of discourse, the addresser and the author completely coincide , in relation to religious discourse, we can talk about the breeding of these categories, the author is the highest essence, the Divine principle; addressee - a clergyman, a person who conveys the word of God to those who listen

In the whole mass of addressees of religious discourse, we distinguish two groups - believers (who share the main provisions of this religious teaching, believing in a higher principle) and non-believers, or atheists (people who do not accept the foundations of religious teaching, reject the idea of a higher principle) In each of these groups certain subtypes can be indicated: we include both deep believers and sympathizers in the category of believers; in the group of unbelievers (atheists), we single out sympathetic atheists and militants. Between the class of believers and unbelievers there is a certain stratum, which we denote by the term “waverers” or “doubters”.

Any socially significant position gives rise to more or less the same, stereotypical perception of it by all (or most) members of society, representatives of public institutions are endowed with features that are characteristic of them not as individuals, but as characteristic representatives of these institutions. The paper deals with the stereotypical images of a monk, a nun, a priest.

In Russian society, there was previously a negative attitude towards the image of a monk and monasticism in general “The monk and the devil are brothers”, “The monk smells of wine” the analysis made it possible to single out the following features and characteristics that are characteristic of a monk and form this stereotype External characteristics, an ascetic image, the presence of a special headdress, the absence of any accessories in clothes (except for the presence of a rosary in hands - a symbol of humility of spirit and flesh), etc. Such an appearance of a monk corresponds to the inner essence of a person who voluntarily renounced the world and devoted his life to monasticism; » - image from a hermit monk living in a cell), devotion to God, the absence of an open external manifestation of emotions, dressing in black clothes (girded with “sackcloth” - a rope), wisdom, peace

In contrast to the image of a monk, the image of a nun is perceived by linguistic consciousness almost completely as positive, to some extent ideal - modest, God-fearing, leading a righteous lifestyle, never allowing deviations from the law and the provisions of the religious canon. Among the external signs of this image, one can note a sad look, lowered down (“down”) eyes, frequent sign of the cross, dressed in black clothes (nothing should distract from serving God), quiet voice, laconicism. The inner image of a nun is characterized by the following qualities: fear of God, alertness (fear) towards everything worldly (closedness to the surrounding life, everything vain and, conversely, openness, dissolution in spirituality), high morality, chastity, modesty, etc.

As part of our research, it turned out to be interesting to consider the stereotypical image of a priest. Often in the past, all clergymen were called priests, and all religious teachings as a whole were called priests. The negative attitude towards this image is reflected in the paremiological fund of the language. “The pop and the devil are brothers” In the image of the priest, greed is denounced - “God sews pockets for a monk and a priest of the same measure”, “The priest loves a pancake, but so that not one.”

bribery “The priest and the clerk look into the hand”, “The priest fights the living and the dead”, lust for power (the desire to set their own requirements) “Every priest sings in his own way” The survey of informants made it possible to identify the following features of appearance inherent in the image of the priest and forming this stereotype fat, loving to eat and drink well, with a large cross on his "belly", with a loud voice (usually speaks in bass), dressed in a cassock, with a censer in his hands

In contrast to the largely negative image of the priest that has developed in the Russian language consciousness, the stereotypical image of the priest, on the contrary, is regarded as positive. as a parent, the father of all people In Russian, in addition to the nominative unit "heavenly father", there is another one - "father", with a bright stylistic and emotive coloring, which is used when referring to a clergyman. Spiritual closeness creates a situation in which a believer can turn to “father” to his confessor, to a certain extent drawing a parallel between his father and confessor, as well as the “Heavenly Father” kinship, which takes place during the functioning of the Russian-language lexical unit "father » The analysis of this stereotypical image made it possible to single out only its positive characteristics, a calm, peaceful look, the absence of anxiety or insecurity, the ability to endear oneself, create a psychologically favorable climate for communication, lack of distance, willingness to listen and help, emotional closeness to a person, warmth, ability to all understanding and forgiveness (like a parent ready to forgive everything to his child)

The paper considers system-forming, system-acquired and system-neutral categories of religious discourse Among the system-forming categories, the categories of author, addressee, informativeness, intertextuality are distinguished, which have a number of implementation features within this type of communication. Among the system-acquired characteristics of discourse, its content, structure, genre and style, integrity (coherence), specific participants and circumstances of communication are distinguished. System-neutral include optional categories

rii that are not characteristic of this type of discourse, but present in it at a certain moment of implementation. The combination of all these features forms a religious discourse, determining its development. We divide all the functions of religious discourse into two classes: general discursive (characteristic of all types of communication, but having some features of implementation in religious discourse) and private, or specific, characteristic only for religious discourse Among the general discursive functions, representative, communicative, appellative, expressive (emotive), phatic and informative functions are considered in the work. The appellative function takes the first place in terms of relevance, since any genre sample of religious discourse implies an obligatory appeal to the will and feelings of a person (sermon) or an appeal to the omnipotence of God (prayer). the component of rationality is significantly reduced, everything rests on the strength of faith, on the emotional beginning. The next place is occupied by the representative function (representation, modeling of the special world of believers), which is important for the formation of the information space of religious discourse.

In addition to the general discursive ones, a number of private (specific) functions are realized in religious discourse, which are inherent only to this type of communication or modified to this area of communication. We combine all private functions of religious discourse into three classes: 1) regulating the basic principles of the existence of society as a whole (the function of prospection and introspection, interpretation of reality, dissemination of information, magical function); 2) regulating relations between members of a given society (function of religious differentiation, religious orientation, religious solidarity); 3) regulating the inner worldview, the worldview of a particular individual (call-incentive, prescriptive, prohibitive, voluntarily, inspirational, prayerful, complimentary functions)

being in doubt. However, the consequences of disobedience differ in these types of discourse (reproach, removal from the class *: excommunication). Religious and pedagogical types of discourse are not without theatricality; the stage is either an lectern and other places of the temple, or a classroom and a teacher's chair. However, if all information transmitted in the course of religious discourse is taken on faith, in pedagogical discourse information is necessarily argued. Religious discourse is almost completely devoid of rationality, its basis is the emotional experience of a miracle, unity with God, in contrast to pedagogical discourse, which is based on rationality.

Religious and scientific types of discourse polarly oppose each other, since any religion is built on faith and therefore opposes scientificity as an approved and proven truth. The difference lies in the concept spheres of these areas of communication. The central concepts of scientific discourse are absolute truth, knowledge, the central concepts of religious discourse are "God" and "faith". In religious discourse, the truth is postulated and does not require proof, any doubt about the truth of religious provisions may mean a departure from faith.

In religious discourse, as well as in political, there is a mythologization of consciousness, these types of communication are based on suggestion. The language of religion and politics turns out to be “the language of the day of the initiates”, but at the same time it must be accessible to the broad masses (“strangers”), who, if they accept certain ideas, are ready to move into the class of “their own”. The language is inherent in esotericism (secret speech). Esotericism in religious discourse is based on the inner mysticism of linguistic signs, which create the effect of the unreal, divine, in which one wants to believe, as in a kind of fairy tale “The Judge of all will come, give to anyone according to his deeds, but not fallen and lazy, but awake and exalted into doing we are ready to meet, in joy and the Divine chamber of His glory, let us co-operate, even, celebrating the unceasing voice, and the inexpressible sweetness of those who see Your face, inexpressible kindness. The mythologization of consciousness is supported by the corresponding paraphernalia: an icon, a banner, a censer - in religion and portraits of leaders, sculptural works, political posters - in politics. Both religious and political types of discourse are theatrical and suggestive in nature. Their ultimate goal is to educate the individual

Religious and medical types of discourse are united by their sacred nature. Both put the life of a person in the center of attention with the difference that the physical component is more significant for medical discourse, and the mental, emotional one acts as an accompaniment to the first and influencing it, while in religious discourse the emotional component is important. component, the state of a person’s soul Similar is the ritual (system of ritual signs) of religious and medical types of discourse - a cassock, a miter, a censer, a cross and a number of other items (for clergymen) and a white coat, a medical cap, a stethoscope (for medical workers) These two types communication brings together the presence of suggestion as a way of influencing the consciousness and psyche of a person

A number of points of contact can also be traced between religious and artistic types of discourse Within both, the function of aesthetic impact on the addressee is clearly manifested. In addition, the function of transmitting information is relevant for these types of communication, but religious discourse turns out to be richer in terms of information compared to artistic discourse. diverse, that it is difficult to find at least a topic that would not be reflected in it. Like artistic discourse, religious discourse is inherent in theatricality, a particular plot is played out in front of the addressee of religious discourse, and the addressee is involved in a theatrical performance. These types of discourse are characterized by high emotionality and manipulativeness

The second chapter "Basic concepts and values of religious discourse" analyzes the characteristics of the concept sphere of this discourse and the types of its precedence.

All concepts of religious discourse, according to the degree of belonging to the religious sphere, are divided into primary ones - originally belonging to the field of religion, and then transferred to the non-religious sphere (“God”, “hell”, “paradise”, “sin”, “spirit”, “soul”, “ temple"), and secondary - covering both the religious and secular, worldly spheres, with a clear prevalence in the secular sphere ("fear", "law", "punishment", "love", etc.) The work highlights a) concepts religious sphere, the associative field of which is closed by the sphere of religious discourse or inevitably remains within the framework of religious associative boundaries (“God”, “faith”, “spirit”, “soul”, “sin”), b) concepts that originally emerged within the framework of religious discourse , but currently functioning in the same way both in religious discourse and in a sphere far from religion (“hell”, “paradise”, temple”), c) concepts that were transferred to religious discourse from

everyday communication and currently have a wide associative potential (“miracle”, “law”, “punishment”, “fear”, “love”)

The concepts of "faith" and "God" are among the central ones in religious discourse. The concept of "faith" in Russian is actualized by means of a lexical unit with identical semantic and structural content, while in English one can find the lexical units "faith", "belief", "trust", reflecting the essence of this concept. The lexical unit "faith", which closest in its general meaning to the Russian-speaking “vera”, has a common clarifying component “belief m truth without proof” This component “taking something for granted, without proof” is basic for the Russian language. something real", "trust" (trust) and "belief in something supernatural, high, divine" (faith) "Trust" implies trust, faith based on facts, objectively proven, while "faith" in its very semantics bears a connotation of "unproven", "blind faith" - it is this kind of faith that is characteristic of the religious worldview and attitude. The lexical unit "belief" occupies an intermediate position lexical potential "faith" and "trust" The internal compactness of the lexical unit "faith" in the Russian language determines its powerful content and conceptual potential. The core of the concept "faith" in the Russian language is the meaning Peripheral components include "confidence, conviction in something" In a broad sense, faith means all religious teaching, in a narrower sense - the fundamental relationship of man to God

The conceptual plans of the concept "God" in English and Russian languages almost completely coincide. Both in English and in Russian languages there are a huge number of lexical ways of verbalizing this concept "God" - 1 supreme being that controls the world; 2 idol, idol "God" - 1 the Supreme Being, creator and ruler of the universe, 2. person greatly adored and admired, very influential person ”, “Father (heavenly)”, “Father”, “My Shepherd”, “Lord of those who own”, “Judge of the living and the dead”, “Most High”, “Almighty”, “Lord”, “Creator”, “Mentor my”, “Lord”, “God”, “Lord”, “Father”, “Almighty” In addition, in the Russian language there are various substitutes that expand and concretize the content of this concept - “Humanity”, “Lord (o)”,

“Keeper”, “Savior” (“Savior”), “Creator”, “Giver of life”, “Holy Strong”, “Our God the Kings”, “Creator and Giver”, “Creator”, “Beginningless and Eternal Light”, “Lord Almighty”, “Immortal King”, “Comforter”, “King of Heaven”, “Strong Holy”, “Most High”, “Almighty”, “My Mentor”, “Lord”, “Strong”, “Foreseeable”, “ Glorious”, etc. The concept “God” focuses on the following qualities of the subject: a) a high status position; b) possession of power over people, c) boundless love for people; d) protection, protection of a person, giving inner peace and confidence, e) hope for salvation through boundless faith and selfless service to God In the paremiological fund of the Russian language, the concept of “God” finds a very contradictory embodiment God, his omnipotence - “God will chain the horns, so you will wear”, “God will punish, no one will indicate” On the other hand, it is emphasized that, despite the power and strength of God, there are things that are beyond even his control far away ”All statements about God vary from praising God, recognizing his strength and power (“God sees who will offend whom”) to doubts about his power (“God sees the truth, but will not tell soon”) The proverbs also reflect the fact that God treats people differently “God gave you, but only promised us” All statements about God are divided by us into four groups, rationally stating (“God sees the truth, but will not tell soon”), critically evaluative (“ God is high the king is far away”, “God did not even the forests”), invocation and prayer (“God grant honor to those who know how to bear it”, “God grant they marry once, be baptized once and die once”), warning (“Trust in God, don't make a mistake yourself").

Religious discourse has a special system of values. The values of religious discourse are reduced to the values of faith - the recognition of God, the concept of sin, virtue, salvation of the soul, the feeling of a miracle, etc. The values of religious discourse fall into four basic classes: supermoral, moral, utilitarian, subutilitarian (see Karasik, 2002 ). However, religious discourse focuses on supermoral and moral values. With regard to religious discourse, we distinguish between the mechanism of formation of values, on the one hand, and the mechanism of their functioning, on the other. ”, “truth (truth) - lie”, “divine - earthly”.

"Good" in the Christian religious concept is realized and functions in the following meanings, good, positive

human actions (“Trust in the Lord, and do good, live on earth and keep the truth”), an honest, unsullied name of a person (“A good name is better than a good suit, and the day of death is a birthday”), a person’s righteousness (“Do not leave smart and a good wife”), appeasement, peace (“There is no good for someone who is constantly engaged in evil”), etc. Ultimately, the absolute good is the Lord himself Good is opposed to evil Under the concept of evil, any bad deed that is contrary to religious morality, the divine world order (“Do not be a wise man in your eyes, fear the Lord and turn away from evil”), something negative, ethically unacceptable (“Do not deviate either to the right or to the left, remove your foot from evil”), negative qualities of a person (“Evil eye envious even for bread, and suffers poverty in his table”), an illegal act (“Do not plot evil against your neighbor when he lives with you without fear”), a person’s negative attitude towards others and himself (“Who is evil for himself, for who will be kind >) The categories of good and evil divide the whole world of a believing person into what is good - which means that there is a good approved by God - and what is postulated as bad is prohibited by religion and morality, the provisions of the law.

The category of “life-death” divides a person’s life into “before” and “after” Life is viewed as a short period of a person’s stay in the world (“And your life in this world is easy fun and vanity, and only in the shelter of the future world is true life” ) Death, on the one hand, causes a completely natural fear of the unknown, and on the other hand, it is seen as deliverance from the hardships of life, provided that a person has lived a righteous life (“With the death of a wicked person, hope disappears, and the expectation of the lawless dies. The righteous is saved from trouble. ”) Death is seen by the martyr as salvation, he is given the privilege of uniting with Christ - this is the culmination of all life

The category of truth (truth) and falsehood also seems to be an integral component of religious discourse. The sign of “truth” marks everything that corresponds to religious norms, and everything that deviates from the norm appears as false. It is no coincidence that in any religious worldview there is the concept of “true teaching”. True, the truth is considered as the highest qualities of the Divine - "Thy truth is like the mountains of God, and Your judgments are the great abyss" "and the only way to save a person" "He who walks blamelessly, and does the truth, and speaks the truth in his heart so it will never be shaken.” Lies are not simply denied and rejected (“My mouth will not tell lies, and my tongue will not utter lies””), but entails punishment, which is perceived as a manifestation of power.

God (“You will destroy those who speak lies, the Lord abhors the bloodthirsty and insidious”) and the triumph of divine justice (“A false witness will not go unpunished, and whoever speaks a lie will perish”). If the truth is associated with God and salvation, then lies lead to death “There is no truth in their mouths, their hearts are destruction, their throats are an open coffin”, is associated with destructive power “Every lie speaks to his neighbor, flattering lips speak from a feigned heart The Lord will cut off the flattering mouth, the eloquent tongue"

An important place in the system of values is occupied by the opposition “earthly - divine”. on the moon and stars, which You have placed, what is man, that You remember him? "The world of people and the world of the divine are opposed as darkness and the abyss, on the one hand ("I compared with those descending into the grave, I became like a man without power. You put me in the pit of hell, into darkness, into the abyss"), and light, boundless power , on the other hand (“From the edge of heaven, His departure, and His march to their edge, and nothing is hidden from His warmth”) Among the values of the divine, the power of the divine, the eternity of the divine, the unlimited power of the divine, the divine as a source of wisdom, the divine as grace are postulated ( descending upon man), the righteousness of the divine, the truth of the judgment of God, the divine as the protection of man.

The opposition of wealth and poverty completes the value picture of religious discourse - everything material is short-term and transient, a person should not attach importance to this, should not strive for wealth (“He who rushes to wealth and does not think that poverty can overtake him”) The oppression of the poor is seen as a speech against the Lord himself (“Whoever oppresses the poor, he blasphemes his Creator; he who honors him does good to the needy”). Poverty in the eyes of the Almighty is not a vice and a disadvantage, but, on the contrary, a quality that elevates a person and allows him to earn the favor of God In religious discourse, both explicitly and implicitly, the position is postulated about the uselessness of material wealth for a true believer and the need to take care of the soul The poor person is considered as a being close to God, whom the Lord helps and supports in difficult life situations.

Since any assessment presupposes the obligatory presence of a subjective factor, the paper considers some types of modality that is superimposed on the descriptive content of the statement in a single picture of the values of religious discourse

modality of evaluation (“Better is a dish of greenery, and with it love, than a fattened bull and with it hatred”)”, modality of motivation and duty (“Walk the path of the good, and keep to the paths of the righteous, turn away from evil”), the modality of desire and request ( "Lord" Hear my prayer, and let my cry come to You Do not hide Your face from me, in the day of my sorrow incline Your ear to me "); modality of preference and advice (“Trust in the Lord with all your heart, and do not lean on your mind”), modality of warning and prohibition (“take your foot away from evil. For the Lord watches the righteous ways, and the left ones are corrupted”, “Do not enter the path of the wicked, and do not walk in the path of the evil"), the modality of the threat ("How long, ignorant ones, love ignorance 7 when horror comes on you like a storm, and trouble, like a whirlwind, will come upon you, when sorrow and tightness befall you then they will call me and I will not hear; in the morning they will look for me and will not find me.

The paper considers the issues of precedence of religious discourse, highlights internal and external precedence. Internal precedence is understood as the reproducibility of well-known primary examples of religious discourse - fragments of Holy Scripture in the process of constructing secondary genre examples of religious discourse - first of all, sermons - “We have no right to rely on that, having lived life somehow, is unworthy of either ourselves or God, at the last moment we can say, “God, be merciful to me, a sinner!”

Speaking about the external precedent of religious discourse, we distinguish precedent names, precedent statements, precedent situations, precedent phenomena - each of these groups has a number of features of construction and functioning within the framework of religious discourse. The category of precedent names can be classified as common nouns - angel, satan, god, goddess, pope, and their own Jesus, Elijah, Moses, Nicholas the Wonderworker, St. Peter, Magdalene, Judas, Benedict XVI, as well as such proper names, which, due to their frequent use, partially passed into the category of common nouns Adam, Eve, Lord , the Almighty, etc. A large number of biblical personal names have passed into the category of precedent Lazarus (“Poor as Lazarus”, “Lazarus to sing”), Magdalene (“Penitent Magdalene”), Thomas (“Unbelieving Thomas), Belshazzar (“Beltasar's feast”), Cain ("Cain's seal"), Mammon ("Serve Christ and Mammon") The use of a precedent name, as a rule, always entails updating the precedent situation For example, the precedent names Adam, Eve inevitably entail the realization of a precedent situation - the myth of the creation of the world. As a precedent,

there are units denoting the title, the title of a clergyman - "pope", "archimandrite", "metropolitan", "bishop", etc. "They ask one of the Vatican cardinals - Who will become the new pope?" St. Petersburg has little chance. A number of precedent names are associated with a positive assessment - Jesus, Adam, Eve, Peter, etc., while others in their very semantics contain a negative evaluative component - Judas, Pilate, Herod. A precedent name can act as a substitute for a certain situation, and be used as a symbol, a substitute for all religious teachings - “The great strategist did not like priests. Equally, he had a negative attitude towards rabbis, Dalai Lamas, priests, muezzins and other clergymen ”A feature of the precedent name is its ability to function as a complex sign

The precedent statement is included in the cognitive base of native speakers, as precedent statements in religious discourse there are “hungry and thirsty”, “beat your chest”, “do your bit”, “return to square one”, “drink / drink the cup to the bottom ”, “the voice of one crying in the wilderness”, “sins of youth”, “gift of God”, “forbidden fruit”, “evil place”, “topic of the day”, “stumbling block”, “leave no stone unturned”, “for the family seals”, “root of evil”, “flesh of flesh”, “cornerstone”, “who is not dreams, he is against us”, “face to face”, “between heaven and earth”, “in the seventh heaven”, “carry your cross", "salt of the earth", "wash your hands", "daily bread", "the golden calf", "kill the fatted calf", "to bear (carry) one" s cross", "a crown of thorns" , "the crumbs which fell from the rich man "s table", "a dead dog", "eat the fat of the land", "to go through fire and water", "all flesh is grass", "be one" s flesh", "a forbidden fruit", "serve God and Mammon", "clean hands", "the Holy of Hohes" etc. A precedent statement, like a precedent name, is associated with the whole situation, behind it is a precedent text. Thus, a precedent statement ceases to be a unit of language and becomes a unit of discourse. It draws attention to the more significant replicas of the Scriptures “The authorities are setting up brothels under our noses. You Muslims should not allow this. Turn to Sharia, punish the infidels!” In some cases, the further context corrects the meaning of the precedent statement, changing the meaning of the situation “I went to each other, brother to brother, son to father ... Y-ah-ah, this is a terrible thing on the third day of the wedding.” In this case, there is a certain effect deceived expectation, in which the end of the statement does not correspond at all to the seriousness of its beginning. Reducing the severity of the meaning of a case statement can

be achieved either by changing the general context of its functioning, or by changing the person from which it comes. “A missionary in the desert met a lion. In horror, he prays - Oh, Great God.” I beg you, inspire Christian feelings in this lion! I will accept!” The meaning of a precedent statement may change under the influence of the context: "Grandma, is it true that in a Christian way every evil must be repaid with good? -Really, granddaughters> -Well, give me a hundred rubles - I broke your glasses" "Precedent statements, functioning within the framework of religious discourse are divided by us into a) canonical - used without changes, b) transformed - those in which there are changes (substitution, contamination, change in the semantic vector)

A precedent situation is a certain reference situation A striking example of a precedent situation can be the situation of the betrayal of Jesus Christ, which has become the "standard" of betrayal in general - any betrayal is perceived as a variant of the original "ideal" betrayal, and the name of Judas becomes a precedent, acquiring the status of a name-symbol In the cognitive base a native speaker necessarily contains an idea of the precedent situation “Never be afraid to do what you cannot do Remember, the ark was built by an amateur Professionals built the Titanic” A number of precedent situations have a specific name - “Babylon”, “Golgotha”, etc. situations can be updated with the help of a precedent name associated with this situation - Judas - sin, betrayal, Magdalena - repentance, Christ - suffering, salvation, Adam and Eve - the fundamental principle, original sin two precedent situations into one “- Here you are sitting, eating my bread, drinking my wine. But one of you will betray me! There was an awkward silence - And who is this Judas? - John asked - Yes, at least he is> - an accusing finger pointed to the end of the spule - Pavel1 All faces turned towards the pale Pavel - Well, dad, - Pavlik Morozov muttered and swallowed - Well, you have jokes1. Starting as a situation referring to the precedent of the betrayal of Judas and directly related to the religious context, it suddenly turns into a situation that also refers to the well-known situation - the betrayal of the father by Pavlik Morozov. and some

some features that are recognizable by members of society - “- How did the world appear? - The Lord oversalted the soup. Angry, he splashed the soup (along with a spoon) on a nearby dead stone. Thus, the ocean was formed. God scalded his hand. So there was scolding and, a little later, burn gel. To cool the situation, rain and wind were created To facilitate the search, He created light Darkness arose a little earlier, as an unpredictable side effect when black holes were expressed The spoon, to everyone's joy, was successfully removed and put in its rightful place gave life to bacteria. Further - everything according to Darwin "There are cases of a" new "interpretation of the precedent situation and even some provisions of religious doctrine" Archaeologists managed to completely decipher the inscription on the tablets of the Testament It turned out that there was only one commandment "" Sonmy1 Remember, NOT is written separately with verbs "For example" kill", "do not steal", "do not commit adultery".

With regard to religious discourse, the paper considers precedent phenomena that can be both verbal and non-verbal. The allocation of such a category within the framework of religious discourse is determined by the characteristics of this type of communication. To the category of precedent phenomena of religious discourse, we include a) concepts characteristic of religious discourse, religious commandments, church sacraments, act of purification, confession, descent of sacred fire, fasting, b) gestures characteristic of religious discourse: the sign of the cross, prostration, c) abstract concepts of apocalypse, sin, hell, temptation

All precedent units can be used to place one or another fact, which is discussed in the text, in a certain historical (biblical) perspective, to use an existing image in a new message; to refer to authority, to confirm the correctness of the transmitted thought, to focus on a vivid image (aesthetic task)

The third chapter "Genre Space of Religious Discourse" is devoted to the issues of genre specifics of religious discourse. We define a genre as a verbal design of a typical situation of human interaction, a set of text works united by a single goal, the same or similar topics, having similar compositional forms that are realized in a typical communicative situation. Identification of genres in religious discourse is complex due to a) the complex nature of communication, in which the utterance outgrows its

rises and becomes an event; b) the complex nature of the illocutionary potential, the totality of intentions that reveal rather complex configurations. With regard to religious discourse, we single out primary and secondary speech genres. We classify the genres of parable, psalm and prayer as primary. The category of secondary includes genres that represent the interpretation of primary religious samples - the texts of Holy Scripture as a whole, relying on them compositionally, situationally and value - sermon, confession, etc.

According to the type of inner intention, we distinguish groups of didactic, interrogative and emotive psalms. Didactic psalms can contain instructions, teachings to a person (“Trust in the Lord, and do good, live on earth and keep the truth”), explanations of the essence of deeds and the mercy of God ( “For as high is the sky above the earth, so great is the mercy of the Lord to those who fear Him”), a representation of the general picture of the world order and life (“Heaven is the Lord’s heaven, and He gave the earth to the sons of men”); orders to a person, guidelines for action (“Sing a new song to the Lord, for He has done all the wonders””), promises to a person (“Sacrifice praise to God, and give your vows to the Most High, I will deliver you, and you will glorify Me”), etc. The psalms of the directive orientation are emotional (“Sing to our God, sing to His name, exalt Him Who walks in heaven, His Name is the Lord, and rejoice before His faces”) know that I am God, I will be exalted among the nations, I will be exalted in the earth.”

Interrogative psalms are extremely effective in terms of their impact. The interrogative form suggests an answer, and even if such an answer is not expressed explicitly, it certainly originates in the mind and soul of the believer together against the Lord and against His Anointed One? So, understand, kings, Serve the Lord with fear and rejoice before Him with trembling.

does not help him: “Why are you standing afar off, hiding yourself in times of trouble?” How long shall my enemy be exalted above me?” The reproach can come from God and be addressed to a person who has forgotten the covenants of God and lives unrighteously “How long will my glory be mocked? How long will you love vanity and seek lies

Psalms of an emotive orientation can convey the inner state of a person, his emotions: “Look at me, Lord, for I am lonely and oppressed”, “My lips rejoice when I sing to You”, praise of God: “Bless the Lord, all His Angels, mighty in strength those who do His word, obeying the voice of His word Bless the Lord, all his army, His servants who do His will Bless the Lord, all His works Bless, Duishmoya, Gosiod ", gratitude to God for the fact that He keeps the believer:" The Lord is a Shepherd my, I will not need anything1 He makes me rest on green things and leads me to still waters He strengthens my soul, guides me in the paths of righteousness for the sake of His name If I go through the valley of the shadow of death, I will not fear evil, because You are with me "Your rod and Your staff - they comfort me. You have prepared a table before me in the sight of my enemies, you have anointed my head with oil, my cup is overflowing. So, goodness and mercy (Your) accompany me, and I will dwell in the house of the Lord for many days. " , confidence that the Lord will not leave the believer even in a moment of danger or death. “My refuge and my protection, my God in whom I trust. For he will command his angels about you to guard you in all your ways. They will lift you up in their hands, lest you strike your foot against a stone. You will step on an asp and a basilisk; you will trample on the lion and the dragon. your house, they will praise you without ceasing one day in your courts better than a thousand. I wish it were better to be at the threshold in the house of God than to live in the tents of wickedness, for the Lord God is the sun and shield, the Lord gives grace and glory to the Lord of hosts1 Blessed is the man who trusts in You ", etc. introspective orientation, as well as psalms, either not having any specific temporal reference, or relating to the present.Psalms of a retrospective nature may contain a description of a past event and at the same time carry a "binding" to the present situation, expressing the causes of events, the consequences of which are manifested in present time and in one way or another affect a person.“The Lord rewarded me according to my righteousness,

rewarded me with my hands, for I kept the ways of the Lord and was not ungodly before God, for all His commandments are before me, and I did not depart from His statutes. A retrospective account of events can record the sequence of a person's steps in the past in search of the truth of life: “I firmly trusted in the Lord, and he bowed down to me and heard my cry. He took me out of a terrible ditch, out of a muddy swamp, and set my feet on a stone, and established my steps, and put a new song-praise to our God in my mouth. if a person deviates from His commandments “For Thy arrows have pierced me, and Thy hand weighs heavily on me. There is no whole place in my flesh because of Your wrath, there is no peace in my bones because of my sins For my iniquities exceeded my head.” Retrospective psalms may contain reflections on the past: “God1 You rejected us, You crushed us, You were angry, turn to us You shook the earth, broke it, You let Your people experience the cruel", passing both into the recognition of past mistakes "I am mired in a deep swamp, and there is nothing to stand on, I entered the depths of the waters, and their swift current carries me away", and in regret about deed, repentance - "They sat in darkness and the shadow of death, chained with sorrow and iron, for they did not obey the words of God and neglected the will of the Most High."

The paper also classifies psalms according to their internal character; psalms of a meditative, narrative, constative, appellative and emotive nature are singled out. In psalms of a meditative nature, the author, as a rule, reflects on the truth of faith (“He rests me Reinforces my soul If I walk and the length of the shadow of death, I will not fear evil, because You are with me, Your rod and Your staff” ”), the existing world order and the state of things ("Blessed is the one to whom iniquities are forgiven, and whose sins are covered" Blessed is the man to whom the Lord will not impute sin.", "The heavens were created by the word of the Lord, and all their host is by the spirit of His mouth"), the greatness of God and his power ( "The voice of the Lord crushes the cedars.. The voice of the Lord strikes the flames of fire.. The voice of the Lord shakes the wilderness. The Lord will sit king forever"), the righteousness and righteousness of God. (“For the word of the Lord is right and all His works are true. He loves justice and judgment”), the sinful essence of man (“There is no whole place in my flesh, there is no peace in my bones from my sins.”), the glorious deeds of God (“Praise the God of Gods Him who alone works great wonders, who created the heavens in wisdom, who created the great luminaries, gives food to all flesh, for his mercy endures forever”); feelings of a person to the Almighty (“I remember God, and I tremble, I think, and my spirit is exhausted. You

you don’t let me close my eyes, I’m shocked and can’t speak”), the goodness of a person on whom the grace of God descended (“Blessed is the man whom You admonish, Lord, and instruct with Your law”), the insignificance of man in comparison with God (“ The days of a man are like grass, the wind will pass over him, and he will not be there. The mercy of the Lord from age to age is the Lord in heaven and His kingdom possesses everything.

The main focus of the narrative psalms is a description of past and present events, the moral foundations of life (“He tilted the heavens and descended. He shot his arrows and scattered them with many lightning bolts and scattered them.”) - echoes the story of the creation of the world “And God said let there be a firmament in the midst of the water and separated the water that is under the firmament from the water that is above the firmament "In the thematic and intentional plans, the psalms of a narrative nature may contain a statement of the greatness of the Lord ("You, Lord, remain forever and the memory of You in generation and generation") , the repentance of a sinner, a plea for mercy (“Have mercy on me, Lord, for it’s hard for me, my eye has dried up from sorrow, my soul and my womb are exhausted from my sins, my life”), gratitude to God for “keeping” the believer (“ Save me from the mouth of a lion, and from the horns of unicorns, having heard, deliver me. My praise is about You at the great meeting, I will repay my vows before those who fear Him"), hope in God in misfortune ("Have mercy on me, heal my soul, for I have sinned

I am before You My enemies speak evil of me All those who hate me whisper among themselves against me, plot evil against me”), the blessedness of the believers who visit the temple of the Lord (“Blessed are those who live in Your temple, they will praise You unceasingly”), confidence that the Lord will not leave the believer even in the moment of death and danger (“The Lord is my hope; You have chosen the Most High as your refuge No evil will happen to you, and the plague will not come near your dwelling For He commanded His angels about you - to guard you in all your ways ", etc.

shaft”) The psalms of this group divide the whole world around into “the world of God” and “the world of man”, opposing them. The world of the Lord and the Lord himself appear as just and unshakable. “Thy throne, O God forever, the scepter of righteousness is the scepter of Your kingdoms”, the world of man is depicted as something sinful, capable of collapsing at any second “Man is like a dream, like grass that grows in the morning, blooms and turns green in the morning; in the evening it cuts and dries up. For we are perishing because of your wrath, and because of your wrath we are in turmoil.”

Psalms of an appellative nature are distinguished, firstly, by directiveness, communicative orientation, and secondly, by emotiveness Hear me, O God, incline Your ear to me, hear my words.” The initiative to establish contact can come from both a person and the Lord, asking a person to heed the prophecies, warnings “Sons of men< Доколе слава моя будет в поругании"» Вместе с установлением контакта в псалмах данной группы присутствует просьба о помощи «Ты, Господи не удаляйся от мет, сила моя1 Поспеши на помощь мне, избавь от меча душу мою и от псов одинокую мою», а также упрек Всевышнему за то, что не помогает человеку, отвернулся от него в трудные моменты его жизни и позволяет совершаться беззаконию: «Господи! Долго ли Ты будешь смотреть на это1» По типу ведущей стратегии псалма мы выделяем псалмы с ведущей объясняющей и ведущей оценивающей стратегиями В качестве вспомогательных стратегий, свойственных данному жанру религиозного дискурса, выступают коммуникативная, молитвенная, призывающая и утверждающая

Parables, like psalms, are classified by us as primary genre examples of religious discourse. All parables are a hidden dialogue between the author and the addressee, and although there is no direct response, the consciousness of the addressee itself generates the answer. reject your mother's covenant" The parable is based on the allegory technique - behind the literal meaning there is a deep meaning, which, however, is easily predictable and deduce "I passed by the field of a lazy man and past the vineyard of a foolish man nettles, and its stone fence collapsed And I looked, and turned my heart, and looked, and received a lesson - "you will sleep a little,

you will doze a little, lie down for a while, folding your hands, and, like a passerby, your poverty, your neediness, like an armed man will come.

Many episodes of parables, and often entire parables, are built on contrast, demonstrating the positive and negative sides of the universe “The lazy hand makes poor, and the hand of the diligent enriches The one who gathers during the summer is a wise son, while sleeping during the harvest is a dissolute son The mouth of the righteous is the source of life , the mouth of the lawless will be barred by violence ”Despite the possibility of multiple interpretations, genre samples of parables are interpreted by different addressees more or less in the same way, exactly such conclusions are drawn, which, I would like to think, are embedded in the deep semantics of the parable by the author himself. This situation is quite understandable - the author of the parables describes each situation in such detail and gives clear interpretations that the conclusions suggest themselves.

The work highlights the parable-instruction, the parable-assertion and the parable-reasoning. If we talk about the percentage, then most of the parables are built and developed as parables-admonitions - “My son! do not forget my instructions, and let your heart keep my commandments ”The end of such a parable, summing up everything that has been said, is also quite fixed:“ Whoever found me found life, he who sinned against me harms his soul, all who hate me love death "

A parable-statement is built as a “stringing” of certain axioms on top of each other, containing what is known to a person, but what needs to be reminded to him, because these facts are the basis of life. In such a parable, a contrast technique is often used: unbridled - contrition of the spirit", "The heart of the wise seeks knowledge, but the lips of the fools feed on stupidity", "The wise inherit glory, the fools - disgrace", "The wise in the heart accepts the commandments, and the foolish mouth stumbles", "The works of the righteous - to life, the success of the wicked - to sin", "Wealth will not help in the day of wrath, but the truth will save you from death", "Sinners are pursued by evil, but the righteous are rewarded with good", "The house of the lawless will be ruined, and the dwelling of the righteous will flourish" Such a parable ends with a phrase summing up what has been said. Quite often, the final statement is not related in content to the previous parable thematically, but correlates with it at a deep level, a mental effort is required in order to combine the meaningful plan of the parable and its ending - “On the path of truth is life, and on the path it is not of death"

The parable-reasoning is close to the parable-assertion. The difference lies in the fact that in the parable-reasoning the author, comparing various

points of view and concepts, tries to substantiate his judgments, building a logical chain and establishing a causal relationship - “You will not be afraid of sudden fear and destruction from the wicked when it comes, because the Lord will be your hope and will keep your foot from being caught”, “Do not compete a person who acts violently, and do not choose any of his paths, because an abomination before the Lord is depraved, but He has fellowship with the righteous ”Most of the parables are built as parables-admonitions. The initial and final remarks of the parable create a kind of modal frame in which it turns out to be meaningful plan of the parable In the whole mass of the final remarks, we have highlighted the conclusion-conclusion (“The wise inherit glory, and the stupid inherit infamy”), the conclusion-call (“Stop, my son, listening to suggestions about evading the sayings of the mind”), the conclusion-order ( “So, children, listen to me and pay attention to the words of my mouth". . "), conclusion-explanation ("The Lord watches the righteous paths, and the left ones are corrupted"), conclusion-advice ("N trust in the Lord with all your heart, and do not lean on your mind”), a prediction-prediction (“And your poverty will come like a passer-by, and your need - like an armed man”) and a threat-conclusion “.. when it comes to you horror, like a storm, and trouble, like a whirlwind, will come upon you, when sorrow and oppression overtake you, then they will call me and I will not hear, they will look for me in the morning and will not find me”)

Prayer is the most characteristic genre of religious discourse. The semantics of prayer involves an appeal, request, supplication to God. At the same time, the direct feedback of the addressee - the Almighty - does not exist, it does not have a verbal expression, but “crystallizes” in the mind of the addressee Prayer most often develops according to a certain scenario: an oath of allegiance to God, a request, a prayer of a person, an expression of gratitude for everything that the Almighty sent down and continues to send him. In form, the prayer is a monologue, but at the same time, it has signs of dialogue, since the believer is in constant internal dialogue with God. The sender (addresser) of the prayer, although he addresses it to a very specific addressee - God, speaks himself as a quasi-addressee, author, sender of a response. Religious consciousness involves the mental response of the addressee to himself, as if from the face of God? Saying a prayer, a person “scrolls” in his mind the possible, from his point of view, answers of the Almighty to his requests and prayers. Prayer, in essence, has two planes - explicit (the meaningful core of prayer) and implicit (internal, hidden), in the case of prayer, implicit the plan is a response constructed in the mind of the addressee himself

to his own prayer, a kind of forecasting Prayer is an iceberg, the upper (verbal) part of which lies on the surface, while the lower one, although hidden from perception, turns out to be more meaningful

According to the method of incarnation, prayers are divided into external and internal. External prayer means verbalized prayer, which is an act of sounding speech. Inner prayer is performed by a person in the soul and does not require verbalization; such prayer is not so strictly regulated, it is arbitrary. According to the time of the utterance, prayers are divided into morning, noon, evening, midnight (depending on the time of the church service)

According to the type of addressee, we have singled out prayers to the Lord “Our Father, Who is ecu in Heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as in Heaven and on earth Give us our daily bread today”, to Jesus Christ “ My all-merciful God, Jesus Christ, many for the sake of love came down and incarnated ecu, as if I save you all, I pray to you, even more from deeds you will save me ", to the Mother of God-" My Most Holy Lady Theotokos, with Your holy and almighty prayers, forgive me, your humble and accursed servant, despondency, oblivion, foolishness, carelessness, and all the filthy, crafty and blasphemous thoughts from my accursed heart and from my darkened mind ", to the guardian angel" Holy Angel, coming to the repentant of my soul and more passionate than my life, not about a flock of me a sinner", To a certain saint or Holy Trinity "Rising from sleep, I thank Thee, Holy Trinity, for many, for the sake of Thy goodness and long-suffering, were not angry with me, a lazy and sinful one. Enlighten my eyes with thoughts, open my mouth to learn by thy word"

According to the intentional orientation, we divide the prayers into the following varieties: 1) invocative and supplicant “Lady, I pray Thee, grace my mind, Tread the right to me, by the way of Christ’s commandments, Strengthen the vigil to the song, despondency, ward off sleep In the nights and days, save me, the fighting enemy delivering gave birth to me, gave birth to God, mortified me with passions, revive Vrana, heal the souls of my long-term passion", 2) narrative-thankful "Awakening from sleep, I thank Thee, Holy Trinity, for many, for the sake of Thy goodness and long-suffering, have not been angry with ecu us, the lazy and a sinner, below he destroyed me ecu with my iniquities, but he usually loved ecu usually and raised me up in hopelessness of the lying one", 3) laudatory and grateful "Thank you, as you did not destroy us ecu with our iniquities, but ecu usually loved humanity, enlighten our thoughts, eyes, and our mind from the heavy sleep of laziness, open our mouths, and I fulfill Your praise Amen "

The intention of asking is the main one in any prayer. In all the variety of samples analyzed, it is possible to single out some individual intentions or directions within the subclass of requests. First of all, it is necessary to distinguish between such groups of speech samples as a request “for oneself” and a request “for another”. However, all requests (even those that are expressed, as it were, for another person, for some third person) in one way or another relate to the person praying, he “turns on”, “ranks” himself with fellow believers, with a community of people, he recognizes himself as part of a community of believers " Open the doors of mercy to us, blessed Mother of God, who hope in Thee, let us not perish, but let us be delivered from troubles by you, for you are the salvation of the Christian race.

An analysis of the topics of requests contained in prayers made it possible to single out the following: a request for help in general (without specification), a request for advice, a request for protection, a request for salvation in the future, a request to give spiritual strength (strengthen in faith), a request to give physical strength (healing) , a request not to turn away from the sinner Unlike the primary genres of the parable, psalm and prayer, the sermon is one of the secondary genre examples of religious discourse From a linguistic point of view, the sermon is a monologue delivered by the clergyman both within the framework of the divine service and during a time not limited by time church service, a monologue containing teachings, instructions, explanations of the foundations of faith, etc. with the aim of a specific religiously motivated impact on the addressee The task of the preacher is to reveal and convey to the believer the position and basic truths of the Christian faith, help to penetrate deeper into the meaning of Scripture, encourage listeners to conform their lives with Christian teaching

From the point of view of the central intention, there is a moralizing sermon (explaining the main points of ethics, norms and rules of human behavior in accordance with the canons of religious doctrine and morality), explanatory (explaining any issue or problem), dogmatic (explaining the main provisions of the doctrine and faith ), apologetic (protecting the truths of religious teaching from false teachings and delusions of the human mind), accusatory (explaining the rules and norms of behavior that should be inherent in a true believer, by exposing behavior and moral norms that are objectionable to God) From the position of fixing the presented material, a sermon can receive both oral and written form of fixation As a rule, the oral form of sermon prevails, since direct contact with a communication partner allows you to repeatedly strengthen the

impact of the preacher's message on the listeners through the use of paralinguistic means

It seems possible to single out a free sermon and a sermon with a "hard" binding to the text of the source. The latter is distinguished by the frequent use of quotations from the Holy Scriptures. One can also single out a thematic sermon devoted to any important problem or issue, both raised in Scripture, and with particular relevance in our days (the latter type is the most frequent)

Structurally, a sermon can be divided into three components - an introduction, the main part of the sermon and a conclusion. The introduction may contain an epigraph, a greeting, an introductory part itself. simplicity of presentation (and therefore perception), serious character, unconditional connection with the main part of the sermon, logic The initial fragments of the sermon are almost always standard, cliched draw your attention to”, “How often do we hear”, etc. To a lesser extent, the ways of completing the sermon are clichéd, the completion is built on two main models - discursive and appellative. Among the main functions of preaching, one can single out influencing, didactic, persuading, edifying, prophetic. The impact on the addressee of the sermon is a special kind of impact that can be defined as an involving impact. This is facilitated by the questions with which the preacher addresses the flock “But when we are hungry, when we are in despair, when we are starving and dying, do we always remember that turned away from God, from the living God? That we have opened the living Bread of Heaven? That we have created a false relationship with the people around us, giving away what was not ours, what was taken at the moment when it was given. Such questions stimulate the mental activity of listeners, make them look for answers to questions that are relevant to a person.

It seems possible to single out a number of compositional schemes for constructing a sermon: 1 a) an appeal to a biblical story, b) an interpretation of a biblical motive, c) generalizing reasoning about the essence of a certain act, phenomenon, event, d) conclusion; 2 a) an illustration of an example or examples from a person's life, b) a possible outcome of a person's life, c) drawing a parallel with a biblical story, d) a conclusion; 3. a) an appeal to a biblical story, b) an example or

examples from a person’s life and their interpretation, c) a generalizing discussion about the essence of a certain act or event in a person’s life, d) a return to the biblical story for the purpose of teaching or edification

In the most general form, the mechanism for the development of a sermon can be represented as follows: premise (God does not act in the way that a person expects), thesis (God always acts in his own way, knowing what and how is best for a person); logical outcome (God, knowing what is good for a person, still leaves the latter the right to make a final decision and commit a certain act); final call (trust God in everything and comprehend the highest good)

For the success of any sermon, it must meet the following requirements, the addressee must have faith (without this prepositional component, no sermon will have an effect, and the intentions of the addresser will not achieve the desired result), communicants must own a common code, must have approximately the same amount of background and special knowledge, the addresser and the addressee must have a certain emotional community, the addressee must be internally open to receiving the information transmitted by the addressee

Confession is “one of the seven sacraments of the church, in which the penitent Christian is forgiven for his sins and is given grace-filled help to improve his life.” The psychology of confession is closely related to the psychology of prayer. Repenting of sins, the believer prays for forgiveness and firmly believes that he will receive it. Just as in linguistics and communication theory there are postulates of communication, norms and rules of speech behavior, in religious consciousness, in the minds of believers and simply sympathizers, there is a concept of moral norms of behavior, which are laid down and regulated by verbalized commandments. “Do not make an idol for yourself”, “Do not kill”, “Do not commit adultery”, “Do not steal”, etc. what he can do and what he is prescribed to do by moral and ethical norms and religious rules: a) “bless the poor in spirit, for theirs is the Kingdom of Heaven” -, b) “blessed are those who weep, for they will be comforted”, c) “Blessed are the meek, for they will inherit the earth”, d) “Blessed are those who hunger and thirst for righteousness, for they will be satisfied”, e) “Blessed are the merciful, for they will receive mercy”, f) “Blessed are the pure in heart, for they will see God”, g) “Blessed are the peacemakers, as sons of God, will be called”, h) “blessed are the exiled righteousness for the sake of them, for the Kingdom of Heaven is” -, i) “blessed

women, when they reproach you, and wait, and reproach the verb as a liar, for my sake Rejoice and be glad, as your reward is many in Heaven1 ”All these permissions and prohibitions regulate the life, behavior (including verbal) of the believer

Confession involves a person's assessment of his actions and deeds, correlating them with the rules and norms of behavior established by God, and making an assessment of himself. Moreover, although the assessment is given by the person himself, it turns out to be quite objective. The person is sure that there is some higher power that controls him, so he simply cannot be cunning. 2) sin (committing an unethical action forbidden by faith and universal morality); 3) the existence in the minds of believers of the concept of a possible punishment for a committed sin; 4) punishment (real or potential); 5) the possibility of gaining eternal life and unity with God through repentance. It can be seen that this chain is completely built on causal relationships and sin, in the proper sense of the word, is only one of the links in the chain.

Genre samples of confession are not homogeneous According to the place of confession, one can distinguish church and home confession, according to the type of presentation - verbal and non-verbal confession. Verbal confession is a type of communication between a believer, a parishioner, and a priest, in which the believer lists the sins he has committed, and the clergyman, acting as a medium, "by the power given to him by God" releases the person's sins. The role of the "priest-medium" in this case is to listen carefully what the person said, to agree with the correctness of his assessment, also classifying what the person committed as a sin, to approve his desire and readiness to repent and embark on the path of correction, and then pronounce the clichéd phrase that completes the confession: “Go in peace, my son, your sins are forgiven you” Speaking to a medium, confessing his sins, a person in his soul confesses to the Almighty himself. All the personal qualities of a medium in this case are leveled, his role often comes down to pronouncing the initial and final remarks of the confession: “Repent, my son" and "Go in peace, son mine, your sins are forgiven you ”In contrast to verbal confession with non-verbal confession, there is a one-way connection between the clergyman and the confessor. As a rule, during the evening service, the priest reads a prayer of repentance, listing all the possible sins of a person and crying out to the Lord for forgiveness and forgiveness of sins. The believer mentally repeats

chanting the words of a prayer of repentance, he turns to the Lord with a request for forgiveness of sins and forgiveness. At the same time, the medium somewhat “falls out” of the functioning chain, creating only a kind of background. By the number of participants, we distinguish between private (personal) and general (collective) confession. A private confession involves the person himself and a medium who accepts the confessional statements of a person In a collective confession, paradoxical as it may sound, the penitent person himself is at the center of it, remaining alone with his sin, a sense of shame and remorse in committing it Reading the confessional prayer in temple creates an emotional background that helps the believer tune in to inner repentance. According to the form of organization, we distinguish between free (spontaneously developing) and fixed (prayer) confession. Free confession, as a rule, is a personal confession - a conversation and confession of a person to a clergyman. ; the believer, listening to the prayer of repentance, confesses in his soul before God. In this case, confession is devoid of individuality. According to the material of the presentation (content), we distinguish selective (concrete) and abstract (comprehensive) confession. Selective confession has a rather narrow character. It represents “repentance for the topic of the day”, a plea for forgiveness of any specific sin committed by a believer, with a person’s clear awareness of his sinfulness and anticipation of a possible future punishment.

It seems possible to single out three main stages in the structure of confession - a) the preparation stage, b) the substantive, or symbolic, stage of the confession, c) the final, or final, stage. Importance of Confession The purpose of this stage is to set the believer to “open up”, point out the need to tell about the sins committed and repent. At this stage, the clergyman quotes passages from the Holy Scriptures containing an indication of how merciful God is, how strong is his love for man and forgiveness. This part is designed to prepare a person for such a state when he is ready to “open his soul.” The content stage is the core of confession At this stage, the activity of the clergyman is reduced to a minimum, but at the same time, the activity of the believer, confessing, increases. The final, or final, stage, referred to in religious practice as "permission", consists in the comments of the

about what he heard This stage is short, it consists in a verbally formalized statement: “My son (my daughter), go in peace, your sins are forgiven you. Go and sin no more1", it is also accompanied by a non-verbal reaction of the clergyman - the laying of the "epitrachel" (the vestment of the clergyman, which is a wide two-part ribbon worn around the neck and freely falling in front) on the confessor's head.

The fourth chapter of "Strategies of Religious Discourse" is devoted to strategies for its construction and development. Among the strategies of religious discourse, we single out general discursive and particular strategies that are characteristic of religious discourse. The paper analyzes organizing (inherent in any discourse, regardless of the type and tone of communication, the nature of the relationship of communicants), uniting (common for religious discourse with other types of communication, but having a number of features in this type of communication) and highlighting (characteristic of this type of discourse, creating it specificity and distinguishing among other types of communication) strategies

We refer to the organizing strategies of religious discourse as communicative and actually organizing. The communicative strategy is the leading one in the genre of preaching and acts as an auxiliary in prayer (in particular, collective prayer). It can be realized through contact-establishing questions, replicas-calls that clearly define the line of action and human behavior - “Listen to my wise speech, and incline your ear to me, judicious ones!”, “Shout to the Lord all the earth” Serve the Lord with joy ”In the genre of prayer, the reverse vector of implementation, in which the call comes from a person and is addressed to the Almighty (in order to establish spiritual contact with God) - “Lord, Lord Jesus Christ, our God, as good and Lover of mankind, hear me and despise all my sins”; Oh, Blessed Virgin Mother of the Lord, Queen of Heaven and Earth, "Behold the painful sighing of our souls, look from the height of Your holy on us, with faith and love worshiping Your most pure image"

The organizing strategy consists in the joint actions of the participants in communication to organize the communication process. In religious discourse, a great burden in organizing the process of communication falls on the clergyman as a more active participant in the discourse, setting the tone for communication. This strategy acts as a leading one in the genre of sermon, as an auxiliary it can be realized in prayer and confession - calls for collective prayer: “Peace be to the Lord let's pray", repentance,

the sacrament of communion "Brothers and sisters, come, partake of the blood and body of Christ and confess," various divine prohibitions and permissions that organize a person's life. “Love your neighbor”, “Honor your father and your mother”, “Do not steal”, “Do not commit adultery”, etc.

Prayer, confessional and ritual strategies are among the distinguishing strategies. The prayer strategy is implemented in the form of an appeal to God. “To Thee, O Lord, Lover of mankind, I resort” and is closely connected with the expression of gratitude “Give thanks to the unworthy beings, Thy servants, O Lord, for Thy great good deeds, upon us who were, glorifying Thee, we praise, bless, thank, sing and magnify Thy goodness, and slavishly with love we cry out to Thy Benefactor, our Savior, glory to Thee ”and praise of God: “We praise God to Thee, We confess the Lord to Thee, We magnify the eternal Father of the whole earth to Thee, All the Angels to Thee, Heaven and all the Powers to Thee, Cherubim and Seraphim unceasingly cry out to Thee" "" Given strategy acts as a driving mechanism for the development of not only prayer, but also the confession "Accept, O Lord, my repentance. Cleanse me from sin. ", as well as the psalms. "Arise, Lord," Save me, my God teeth of the wicked" and parables: "Two things, Lord, I ask of You, do not refuse me, before I die, vanity and lies have been given away from me, do not give me poverty and wealth, feed me with daily bread"

The confessional strategy is close and closely related to the prayer one, but it has the opposite direction. If the prayer strategy is typical for those genre samples of religious discourse in which a person turns to the Almighty, asking for help and protection, then when implementing the confessional strategy, a person acts as a denouncer of himself, his sinful deeds and thoughts. prayers and sermons

The ritual strategy permeates the entire religious discourse and is implemented in all, without exception, its genre samples. The church ritual is valuable for its traditional and emotional nature. the world of adults (initiation), marriage and family creation (wedding), death (funeral) The entire religious discourse is ultimately built on the ritual strategy

Among the unifying strategies we include explaining, evaluating, controlling, facilitating, inviting and

affirmative Explanatory strategy is a sequence of intentions focused on informing a person, giving him knowledge about the world, religious doctrine, faith, etc. This strategy is the leading one in the genres of parable, sermon, view of the world and attitudes towards the issue under discussion This strategy can also be distinguished in a number of psalms. It can take the form of a statement, a presentation of indisputable truths - “The main thing is to acquire wisdom, and with all your name acquire understanding” -, “He who walks blamelessly and does the truth, and speaks the truth in his heart, who does not slander with his tongue, and does no harm to his sincere, who does not give his silver at interest, and does not accept good against the innocent, He who does so will not be shaken forever. The explanatory strategy in a reduced form is also implemented in the genre of prayer, when the prayer interprets the reasons and motives for his appeal to the Almighty: “Have mercy on me, Lord, for you are good and philanthropist”, “My Most Holy Lady Theotokos, deliver me from many and fierce memories and enterprises , and free me from all the actions of evil. For blessed are you from all generations, and Your honorable name is glorified forever and ever, Amen "

The facilitating strategy consists in supporting and advising the believer (it has much in common with the evaluating one) and finds implementation in those samples of religious discourse that involve direct contact between the participants - the clergyman and the believer (sermon and confession) In other genres, this strategy acts as an auxiliary

The affirmative strategy consists in affirming indisputable truths, axioms that form the basis of religious teaching. It is realized to a greater extent in the texts of the Holy Scriptures, parables abound with such phrases. “The Lord gives wisdom, from His mouth is knowledge and understanding”, “The path of the righteous is like a radiant light that brightens more and more until full day”, “I love those who love me, and those who seek me will find me”, psalms “Heaven preaches glory God’s, and the firmament speaks about the works of His hands”, “God is our refuge and strength, quick help in times of trouble”, as well as some prayers, where the affirmative strategy accompanies the prayer “My hope is the Father, my refuge is the Son, my protection is the Spirit of the Holy Trinity Holy glory to Thee"

The calling strategy is implemented in those patterns of discourse that are addressed to the addressee and are aimed at calling for certain actions and behavior. It is implemented, for example, in the course of building a church service - during the celebration of

liturgy, when the clergyman proclaims “Let us pray to the Lord in peace” (after which the collective prayer begins) your father, and do not reject the covenants of your mother," "My son,1 honor the Lord, and you will be strong, and besides Him fear no one."

The controlling strategy involves direct contact with the addressee and finds implementation mainly in genre patterns that are built as a process of communication between communicants - in a sermon, when the preacher can control the degree of understanding of what he said with questions that require a feedback “Christ embraces everyone with one love And we are all called, being Christ's, treat everyone for whose sake the Savior came to earth, for whose sake the Father gave His Only Begotten Son to death. Do you understand the meaning of Christian love? Is that how you treat people? Don't you divide people into "us" and "them", into friends and enemies? The signs of attracting and retaining the attention of the addressee of the appeal, raising and lowering the voice, comments contribute to the implementation of the controlling strategy.

The evaluative strategy is inherent in religious discourse by its very nature, since its ultimate goal is to form in a person not only beliefs and the foundations of faith, but also a certain system of assessments and values. The evaluation strategy is implemented in the parables - "Better open reproof than hidden love", "Better a little with the truth than a lot of profits with untruth" and psalms "I hate lies and abhor them, but I love Your law." It acts as an auxiliary in the genre of prayer, when, along with the prayer, the believer evaluates some phenomena and events as positive and therefore asks the Lord to send him well-being, love, health, etc. “Lord, give me the thoughts of confessing my sins, Lord, give me humility, chastity and obedience, Lord, give me patience, generosity and meekness "or protect him from what is sinful and will not bring good" Our Father, Who art in Heaven1 Hallowed be Thy name, Thy Kingdom come, Thy will be done, as not heaven, and on earth Give us our daily bread today; and leave us our debts, as we leave our debtors, and lead us not into temptation, but deliver us from the evil one ”The evaluative strategy is one of the driving mechanisms in the genre of confession, during which a person evaluates his life and chooses from his point of view, does not correspond to the norm

All the features of the construction, development and functioning of religious discourse considered in the work turn this type of communication into a specific model of communication. The study of religious discourse allows us to significantly expand and supplement the general theory of discourse and include both general issues of a conceptual plan, genre and value differentiation, and more specific issues of precedence.

The main provisions of the dissertation are presented in the following publications:

Monograph

1 Bobyreva, EV Religious discourse of values, genres, strategies (based on the Orthodox dogma) monograph / E V Bobyreva - Volgograd Change, 2007 - 375 p. (23.5 p l)

Articles in journals included in the list of VAK

2 Bobyreva, E V Semiotics of religious discourse / EV. Bobyreva // Izv Volgogr. State Pedagogical Univ. Ser Philological Sciences. - 2006 - No. 5 (18) -С 23-27 (0.5pl)

3 Bobyreva, E V Precedent statements of religious discourse // Izv Volgogr State Pedagogical University Ser Philological Sciences - 2007 - No. 2 (20) -С 3-6 (0.4 pl.).

4 Bobyreva, E V Conceptosphere of Religious Discourse / E V. Bobyreva N Vestnik MGOU Ser Philology. - 2007 - No. 3 (0.6 p l)

5. Bobyreva, EV Religious discourse, values and genres/ EV Bobyreva// Knowledge Understanding. Skill - 2007 - No. 4 (0.6 p l)

6 Bobyreva, E V. Formation and functioning of the values of religious discourse / E V Bobyreva / / Teacher 21st century -2007 - No. 3 (0.5 p l)

Articles in collections of scientific papers and materials of scientific conferences

7 Bobyreva, E V. Culturological aspect of the replicas of the dialogue / E.V Bobyreva // Linguistic personality of the problem of semantics and pragmatics Sat. scientific tr -Volgograd College, 1997. -С 87-97 (0.7pl.)

8 Bobyreva, E V Correlation of initial and final replicas in dialogues of various types / EV Bobyreva // Linguistic mosaic of observation, searches, discoveries Sat scientific tr - Volgograd VolSU, 2001 - Vyl 2 - C 30-38 (0.5pl)

9 Bobyreva, E V The place of religious discourse in the typology of discourses / E V Bobyreva // Units of language and their functioning Interuniversity Sat scientific tr -Saratov Scientific book, 2003 - Issue. 9 - С 218-223 (0.4p l)

10 Bobyreva, E V Functional specifics of religious discourse / E V Bobyreva // Units of language and their functioning Interuniversity Sat scientific tr -Saratov Scientific book, 2004 - Issue 10 -C 208-213 (0.4 p l)

11 Bobyreva, E V Characteristics of an akathist as a model of religious discourse / EV Bobyreva // Language educational space Personality, Communication, Culture materials region scientific method conference on the problems of teaching foreign languages (Volgograd, May 14, 2004) -Volgograd, 2005 -C 11 -13 (0.2 p l)

12 Bobyreva, EV Informativeness of religious discourse / EV Bobyreva // Topical issues of modern linguodidactics Sat scientific st - Volgograd, 2006 -С 11-14 (0.3 p l)

13 Bobyreva, EV Akathist as a genre example of religious discourse / EV Bobyreva / / Language educational space profile-ness, communication, culture Materials of the International Scientific Method Conf - Volgograd Paradigm, 2006 - C 69-72 (0.3 p l)

14 Bobyreva, E V Linguistic Features of Religious Discourse I E V Bobyreva // Axiological Linguistics of the Problem of Cognition and Communication, Volgograd. College, 2006 -С 81-88 (0.5p.l)

15 Bobyreva, EV Institute of Religion Sign space of religious discourse / EV Bobyreva // Vestn Volgogr State University Ser 2, Linguistics - 2006 - Issue 5 - C 149-153 (0.5 p l)

16 Bobyreva, E V The stereotype of a clergyman in Russian linguo-culture / EV Bobyreva // Homo Loquens Questions of linguistics and translatology Sat st - Volgograd, 2006 - Issue 3 - C 6-13 (0.5pl)

17 Bobyreva, EV Genre Space of Religious Discourse of Psalms / EV Bobyreva // Actual Problems of Philology and Pedagogical Linguistics Sat scientific tr - Vladikavkaz, 2006 - Issue VIII -С 163-169 (0.5 pl)

18 Bobyreva, E V Internal plan, dynamics of development and dialogism of the parable / EV Bobyreva / / Ethnocultural conceptology of interuniversity Sat scientific tr - Elista Publishing house of Kalm State University, 2006 - Issue 1 -C 195-202 (0.5pl)

19 Bobyreva, E V Genesis of development and main types of confession / E V. Bobyreva // Interregional scientific readings dedicated to the memory of Prof. R.K.

20 Bobyreva, E V Binary nature of the values of the religious discourse "truth-false" / EV Bobyreva // Language Culture Communication materials International scientific conference - Volgograd, 2006 - C 40-47 (0.5 p l)

21 Bobyreva, EV Life and death in a single value picture of religious discourse / EV Bobyreva // Literary text Word Concept Meaning Materials of the VIII All-Russian Scientific Seminar - Tomsk, 2006 - C 178-181 (0.3 p l)

22 Bobyreva, E V System-forming and system-acquired signs of religious discourse / EV Bobyreva // Linguistics and literary criticism in synchrony and diachrony interuniversity Sat scientific st - Tambov, 2006 - Issue. 1 - C 53-55 (0.2 p l)

23 Bobyreva, E V. The communicative component of the sermon / E V Bobyreva // Speech communication at the present stage, social, scientific, theoretical and didactic problems materials of the Intern. scientific-practical conference, April 5-7 - M, 2006 - C 106-112 (0.4 p l)

24 Bobyreva, EV The role of the final replica of the parable in the formation of the modal frame of this sample of religious discourse /EV Bobyreva // Genres and types of text in the scientific and media discourse of interuniversity. Sat scientific tr - Orel, 2006 - Vyl 3 - C 32-38 (0.4 sl)

25 Bobyreva, E V Value picture of religious discourse, formation of values / EV Bobyreva // Epic text of the problem and prospects for studying materials of the 1st International Conf - Pyatigorsk, 2006 -Ch. 1 - C 68-75 (0.5pl)

26 Bobyreva, E.V. Religious discourse, cultural heritage and place in the modern world / E.V. Bobyreva // Culture of the 19th century, scientific materials. conf - Samara, 2006 - Ch 1 - C 185-191 (0.4 p l).

27 Bobyreva, E.V. Intentional and temporal organization of the psalm as a genre of religious discourse / E.V. Bobyreva // XI Pushkin Readings Materials of the International Scientific Conf - St. Petersburg, 2006 - C 25-30 (0.3 p l)

28 Bobyreva, E V Precedent name Questions of precedent in religious discourse / EV Bobyreva // Onomastic space and national culture Materials of the Intern. scientific-pract. conf - Ulan-Ude, 2006 - С 244-248 (0.3 p l)

29 Bobyreva, E V The place of ritual in the process of intercultural communication / EV Bobyreva // Cross-cultural communication in the 21st century Sat scientific article - Volgograd, 2006 - C 31-37 (0.4p l)

30 Bobyreva, E.V. Development and strategies for building a sermon / EV Bobyreva //Cross-cultural communication m the 21st century Sat scientific article - Volgograd, 2006 - C 27-31 (0.3 p l)

31 Bobyreva, E V Key Concepts of Religious Discourse / EV Bobyreva// New in Cognitive Linguistics Materials of I International Scientific Conf. "Changing Russia new paradigms and new solutions in linguistics" - Kemerovo, 2006 -p. 309-315(0.4pl)

32 Bobyreva, EV Religious discourse of building and development strategy / EV Bobyreva // Man in communication concept, genre, discourse, collection of scientific articles. tr - Volgograd, 2006 - S 190-200 (0.6 p l)

33 Bobyreva, E V Conceptosphere of religious discourse concept "fear" / EV Bobyreva // Language and national consciousness Problems of comparative linguo-conceptology materials of the interregional school-seminar of young scientists - Armavir, 2006 - C 14-17 (0.3 p l)

34 Bobyreva, E V Correlation of the initial and final remark of the prayer / EV Bobyreva // Problems of culture of speech in the modern communicative space materials of the interuniversity scientific conference March 28-29

2006 - Nizhny Tagil, 2006 - C 64-66 (0.3 p l)

35 Bobyreva, E V Content plan and interpretation of the psalms as a genre of religious discourse / EV Bobyreva // Problems of school and university analysis of a literary work in the genre-generic aspect Sat scientific method St. Ivanovo, 2006 -C 6-16 (0.7pl)

36 Bobyreva, E V Content and structural plan of the prayer initial and final remarks / EV Bobyreva // Actual problems of linguistics of the XXI century, collection of articles based on the materials of the scientific conference - Kirov, 2006 - C 54-59 (0.4pl)

37 Bobyreva, E V Formation of the values of religious discourse / E V Bobyreva // Progressive technologies in teaching and production materials IV All-Russia Conf - Kamyshin, 2006 - T 4 - C 18-23 (0.4 p l)

38 Bobyreva, E V Peculiarities of the syntactic organization of religious discourse / EV Bobyreva // General theoretical and practical problems of linguistics and linguodidactics materials of the Intern.

39 Bobyreva, E V Content Plan and Ritual of Religious Discourse / EV Bobyreva // Tenth Efremovsky Readings of the Sat Scientific St. Petersburg,

2007 - S 80-84 (0.3 p l)

40 Bobyreva, E V Religious text as an information and communication system / EV Bobyreva // Zhitnikov readings-VIII Information systems Humanitarian paradigm Materials of the All-Russian Scientific Conf. - Chelyabinsk Encyclopedia, 2007 -S. 130-134 (0.3 p l)

41 Bobyreva, EV Content Plan and Concepts of Religious Discourse/EV Bobyreva//Scientific Vestn. Voronezh state architectural and building unta Ser Modern linguistic and methodological and didactic research - Voronezh, 2006 - Issue No. 6 -C 90-96 (0.5pl)

42 Bobyreva, E V Value picture of the world of religious discourse / E V Bobyreva // Actual problems of linguistics and linguodidactics theoretical and methodological aspects Materials of the Intern. l)

43 Bobyreva, E V Content and structural plan of prayer initial and final remarks / EV Bobyreva // Actual problems of linguistics of the XXI century Sat st based on the materials of the International Scientific Conf / VyatGU - Kirov, 2006 - C 54-59 (0.4 p l)

44 Bobyreva, E V The place of religious discourse among other types of communication political and religious discourse / EV Bobyreva // Personality, speech and legal practice of interuniversity sb scientific tr - Rostov n / D, 2007 - Issue 10, h 1 -C 44-49 ( 0.3 p l)

45 Bobyreva, E V The main value orientations of religious discourse / EV Bobyreva // Language communications in the system of social and cultural activities - Samara, 2007 - C 74-81 (0.5 p l)

46 Bobyreva, EV Genres of parable and psalm in the context of religious discourse /EV Bobyreva // Literature in the context of modernity materials of the III International scientific method conference - Chelyabinsk, 2007 - C 8-13 (0.4 p l)

47 Bobyreva, EV Value orientations of religious discourse / EV Bobyreva//Knowledge Language Culture materials International scientific conference "Slavic languages and culture" - Tula, 2007 - C 68-71 (0.3 p l)

48 Bobyreva, E V Highlighting Strategies of Religious Discourse / E V Bobyreva // Questions of the Theory of Language and Methods of Teaching Foreign Languages Sat. tr International Scientific Conf - Taganrog, 2007 -C 221-225 (0.3 p l)

Bobyreva Ekaterina Valerievna

RELIGIOUS DISCOURSE VALUES, GENRES, STRATEGIES (Based on the Orthodox Doctrine)

Signed for printing 17 07 2007 Format 60x84/16 Print office Boom Typeface Times Print size 2.3 Uch-ed 2.5 Circulation 120 copies Order

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Chapter 1. Religious discourse as a type of communication

1.2. Institute of Religion. Sign space of religious discourse.

1.3. participants in religious discourse.

1.4. System-forming and system-acquired categories of religious discourse

1.5. Functions of religious discourse.

1.6. The place of religious discourse in the system of communication types.

Conclusions for chapter 1.

Chapter 2. Basic concepts and values of religious discourse

2.1. Conceptosphere of religious discourse.

2.2. Value orientations of religious discourse.

2.2.1. Formation of the values of religious discourse.

2.2.2. Functioning of the values of religious discourse.

2.3. Precedence of religious discourse.

2.3.1. Internal precedent of religious discourse.

2.3.2. External precedent of religious discourse.

Conclusions on chapter 2.

Chapter 3. Genre space of religious discourse

3.1. Genres of religious discourse. Structuring genres.

3.2. Primary genres of religious discourse

3.2.1. Psalms.

3.2.2. Parables.

3.2.3. Prayer.

3.3. Secondary genre patterns of religious discourse

3.3.1. Sermon.

3.3.2. Confession.

Conclusions on chapter 3.

Chapter 4. Strategies and internal mechanisms for the development of religious discourse

4.1. Strategies and mechanisms for the development of religious discourse.

4.2. Organizing Strategies

4.3. Distinguishing strategies.

4.4. Unifying Strategies

Conclusions on chapter 4.

Dissertation Introduction 2007, abstract on philology, Bobyreva, Ekaterina Valerievna

Religion is a phenomenon that a person, if not faced with every day, is well known to everyone - both believers and non-believers, or simply sympathizers. Religion as a worldview and the church as its main institution arose before all other currently existing and functioning institutions - the institution of politics, schools, etc. In a sense, we can say that all institutions arose precisely from the religious, and although at present such ties are lost, it was the institute of religion that served as the primary basis and root cause of the institutions of the school, medicine, and even, to some extent, the institution of politics. Religion and religious beliefs have determined and continue to determine social ideology for thousands of years, influencing all spheres of social life - economy, politics, education, culture.

After many years of oblivion in our country, the issues of religion again found themselves in the spotlight and became, if not the only measure of a person's values and moral foundations, then a certain criterion of righteousness and moral assessment of people's behavior and actions. Religion acts as one of the levers for managing public consciousness and human behavior. No other form of worldview can be compared with religion in terms of strength and depth of influence on the minds and feelings of people. In the last decade, a lot of works have appeared and continue to appear, devoted to the analysis of linguistic units of religious discourse, the issues of theoretical modeling of the latter. The focus is on the mechanisms of generation and functioning of genre patterns of religious discourse, the issues of modeling the structure of religious discourse, the analysis of its genre patterns (psalms, parables, etc.) as an understanding of the world of religion, the characteristics of stereotypes of behavior and actions of participants in religious discourse, the study of verbal and non-verbal strategies. religious discourse, as well as precedent texts of the latter. However, many issues of religious discourse remain unexplored or not fully considered.

This work is carried out in line with the theory of discourse. The object of the study is religious discourse, which is understood as communication, the main intention of which is to maintain faith or introduce a person to faith. Values, genres and main strategies of religious discourse are considered as the subject of study.

The relevance of the chosen topic is determined by the following:

1. Religious discourse is one of the oldest and most important types of institutional communication, however, in the science of language, its constitutive features have not yet been the subject of special analysis.

2. The study of religious discourse is carried out in theology, philosophy, psychology, sociology and cultural studies, and therefore the synthesis of various aspects of the study of religious discourse in linguistic research allows us to expand the potential of linguistic theory by attracting achievements obtained in related fields of knowledge.

3. The most important component of religious discourse is the system of values contained in it, and therefore the coverage of the value characteristics of religious discourse is aimed at enriching the linguistic theory of values - linguistic axiology.

4. The genres of religious discourse have developed over a long historical period, and therefore the description of these genres allows us to understand not only the nature of this discourse, but also the principles of the genre structure of communication in general.

5. The study of the linguistic characteristics of religious discourse makes it possible to reveal the specifics of the language and speech means used in institutional communication.

The study is based on the following hypothesis: religious discourse is a complex communicative and cultural phenomenon, which is based on a system of certain values, which is realized in the form of certain genres and is expressed through certain language and speech means.

The purpose of this work is to characterize the values, genres and main strategies of religious discourse. To achieve this goal, the following tasks are solved:

Determine the constitutive features of religious discourse,

Identify and characterize the main functions of religious discourse,

Identify the core values of religious discourse,

To establish and describe the basic concepts of religious discourse,

Define and characterize the system of genres of religious discourse,

Identify precedent phenomena in religious discourse,

Identify and describe strategies specific to religious discourse.

The material of the study was text fragments of religious discourse in the form of prayers, sermons, akathists, parables, psalms of pastoral addresses, laudatory prayers, etc. in Russian and English. Publications in the mass press and the Internet were used.

The following methods were used in the work: conceptual analysis, interpretive analysis, introspection, associative experiment.

The scientific novelty of the work consists in determining the constitutive features of religious discourse, in identifying and explaining its main functions and basic values, in establishing and describing the system-forming concepts of religious discourse, in characterizing its genres and precedent texts, in establishing strategies specific to the development of religious discourse.

We see the theoretical significance of the study in the fact that this work contributes to the development of the theory of discourse, characterizing one of its types - religious discourse.

The practical value of the work lies in the fact that the results obtained can be used in university lecture courses on linguistics, stylistics of the Russian and English languages, intercultural communication, in special courses on text linguistics, discourse theory, sociolinguistics and psycholinguistics.

The performed research is based on the provisions proven in works on philosophy (A.K. Adamov, S.F. Anisimov, HH Berdyaev, Yu.A. Kimlev, A.F. Losev, V.A. Remizov, E. Fromm), cultural studies (A.K. Baiburin, I. Gofman, A.I. Kravchenko, A.N. Bahm), discourse theory (N.D. Arutyunova, R. Vodak, E.V. Grudeva, L.P. Krysin, N.B. Mechkovskaya, AB Olyanich, OA Prokhvatilova, HH Rozanova, E.I. Sheigal, A.D. Shmelev), linguoconceptology (S.G. Vorkachev, E.V. Babaeva, V.I. Karasik, V. V. Kolesov, N. A. Krasavsky, M. V. Pimenova, G. G. Slyshkin, I. A. Sternin).

The following provisions are put forward for defense:

1. Religious discourse is an institutional communication, the purpose of which is to introduce faith or strengthen faith in God, and is characterized by the following constitutive features: 1) its content is sacred texts and their religious interpretation, as well as religious rituals, 2) its participants are clergymen and parishioners, 3) its typical chronotope is a church service.

2. The functions of religious discourse are divided into discursive, characteristic of any type of discourse, but receiving a specific coloring in religious communication (representative, communicative, appellative, expressive, phatic and informative), and institutional, characteristic only for this type of communication (regulating the existence of a religious community regulating relations between its members, regulating the inner worldview of a member of society).

3. The values of religious discourse are reduced to the recognition of the existence of God and the resulting idea of human responsibility before the Creator, to the recognition of the truth of this dogma and its dogmas, to the recognition of religiously conditioned moral norms. These values are grouped in the form of "value-anti-value" oppositions. The mechanisms of formation and functioning of the values of religious discourse are different.

4. The system-forming concepts of religious discourse are the concepts of "God" and "faith". The conceptual space of religious discourse is formed both by specific concepts characteristic of this type of communication (“faith”, “God”, “spirit”, “soul”, “temple”), and by concepts that are common to religious discourse with other types of communication, but receiving a specific refraction in this discourse (“love”, “law”, “punishment”, etc.). The concepts of religious discourse can function in various non-religious contexts, acquiring special shades of meaning, on the other hand, neutral (not related to the religious sphere) concepts receive a special refraction within the framework of religious discourse.

5. Genres of religious discourse can be differentiated according to the degree of institutionalization, subject-address orientation, socio-cultural differentiation, event localization, functional specifics and field structure. Primary and secondary genres of religious discourse (parables, psalms, prayers - sermons, confessions) are contrasted.

6. Religious discourse is inherently precedent because it is based on Holy Scripture. The internal and external precedence of religious discourse is distinguished: the first is based on the mention of events and participants, which are narrated in the Holy Scriptures, within the framework of religious discourse, the second characterizes the mention of this outside the framework of the discourse under consideration.

7. The main communicative strategies used in the framework of religious discourse are proposed to be divided into general discursive and specific ones (organizing, distinguishing and unifying strategies are considered in the paper).

Approbation. Research materials were presented at scientific conferences: “Linguistic Educational Space: Personality, Communication, Culture” (Volgograd, 2004), “Language. Culture. Communication" (Volgograd, 2006), "Speech communication at the present stage: social, scientific, theoretical and didactic problems" (Moscow, 2006), "Epic text: problems and prospects for study" (Pyatigorsk, 2006), "Culture of the XIX century" (Samara, 2006), "XI Pushkin Readings" (St. Petersburg, 2006), "Onomastic Space and National Culture" (Ulan-Ude, 2006), "Changing Russia: New Paradigms and New Solutions in Linguistics" (Kemerovo, 2006 ),. “Language and National Consciousness: Problems of Comparative Linguistic Conceptology” (Armavir, 2006), “Problems of Speech Culture in the Modern Communication Space” (Nizhny Tagil, 2006), “Progressive Technologies in Education and Production” (Kamyshin, 2006), “General Theoretical and Practical problems of linguistics and linguodidactics" (Ekaterinburg, 2006), "Actual problems of linguistics of the XXI century" (Kirov, 2006), "Zhitnikov readings VIII. Information systems: Humanitarian paradigm" (Chelyabinsk, 2007), "Actual problems of linguistics and linguodidactics: theoretical and methodological aspects" (Blagoveshchensk, 2007), "Linguistic communications in the system of social and cultural activities" (Samara, 2007), at annual scientific conferences Volgograd State Pedagogical University (1997-2007), at the meetings of the research laboratory of the Volgograd State Pedagogical University "Axiological Linguistics" (2000-2007).

The main provisions of the study are presented in publications with a total volume of 42 p.p.

Structure. The work consists of an introduction, four chapters, a conclusion, a list of references and an appendix.

In the first chapter of the work, the content and symbolic space of religious discourse is considered, the participants in communication are described, the system-forming and system-neutral categories of religious discourse are considered, the main functions are identified, and the place of religious discourse among other types of communication is determined.

The second chapter describes the main concepts of religious discourse, reveals the features of the concept sphere of this type of communication; the mechanisms of formation and functioning of the values of religious discourse are analyzed. The same chapter shows the precedent of religious discourse, identifies the most characteristic types of precedent units.

The third chapter of the work is devoted to the genre specifics of religious discourse; features of structuring genres are revealed. This chapter describes the primary (psalms, parables, prayers) and secondary (sermon, confession) genres of religious discourse.

The fourth chapter analyzes the main strategies for the generation and development of religious discourse.

The issues of religious discourse are interdisciplinary and are considered within the framework of text and discourse linguistics, cognitive linguistics, socio- and psycholinguistics. However, a comprehensive analysis of the genre, social, cultural and value characteristics of religious discourse has not yet been carried out. The system-forming and system-acquired categories of religious discourse, its basic concepts, main functions and genre patterns require systematization and description. It is necessary to determine the place of religious discourse among other types of communication. Religious discourse refers to a type of communication that is characterized by a high degree of ritualization and manipulativeness, so the definition and description of the characteristics of language as a means of influence seems significant for isolating the main mechanisms of religious communication.

Conclusion of scientific work thesis on "Religious discourse: values, genres, strategies"

Conclusions on chapter 4

The main strategies of religious discourse, divided into three large classes (organizing, distinguishing and uniting), determine the development and functioning of many genre patterns of this type of institutional communication, highlighting religious discourse among other types of communication and at the same time determining its specific place among the latter. The functioning and development of each genre sample of religious discourse are based on a special combination of strategies that the addressee adheres to: parables - explaining, evaluating, approving strategies; prayer - prayer, communicative and confessional strategies; preaching - explanatory, organizing and communicative strategies; confession - confessional, prayerful, ritual, etc. - which, in turn, help the addressee to perceive and correctly interpret what was said.

All these features of the construction, development and functioning of religious discourse turn this type of communication into a specific model of communication.

CONCLUSION

The results of the study showed that religious discourse is a rather interesting formation, unlike any other type of communication. Some (and in some cases quite significant) prevalence of form over content makes this type of social communication unusual and even somewhat mystified. Religious discourse embodies such characteristics as theatricality, sacredness, esotericism, mythologization of the addressee's consciousness, on the one hand, as well as informativeness and manipulativeness, on the other hand, all this makes this discourse unlike any other type of communication. Religious discourse and the institution of religion as a whole occupy a special place among other types of communication, drawing closer in some respects to medical and artistic discourses (theatricality, ritualization, suggestion, mythologization of consciousness), and on the other hand, intersecting with pedagogical and scientific types of communication (informativeness, didactic character). Ritualization, which takes place in pedagogical, medical discourse, in religious discourse turns out to be elevated to the absolute. Religious discourse is so rigidly ritualized that, drawing a general picture of this type of communication, the interaction of participants within a given institution, they can ultimately be represented as a certain set of ritual (verbal and non-verbal) moves. Any religion can be represented as a set of ritual actions, ritual gestures and ritual statements connected in a certain way. The system of rituals is a complex semiotic system that has a certain content and a specific way of storing and transmitting information for this discourse. The significance of the ritual in religious discourse is so great, because the ritual, as such, was the main way of storing and transmitting information even in a non-literate society. Literally every verbal and non-verbal action in religious discourse is rigidly ritualized. The very meaning of the ritual lies in the construction and reproduction by a certain society (in this case, the religious community) of the picture of the world that has formed in it, as well as in the development and consolidation of ideas about proper behavior in certain circumstances. The ritual to a certain extent is connected with the system of norms and values existing in this religious community.

In addition to such inherent characteristics as rigid ritualization, the presence of its own special semiotic system, religious discourse, as a flexible and mobile system, performs a number of functions, among which it was possible to establish both general functions that regulate the basic principles of the existence of society, and a number of private functions inherent only in religious discourse. . Among the general functions, we singled out the functions of prospection and introspection, the interpretation of reality, the dissemination of information, and the magical function. As studies have shown, in addition to the general ones, a number of private (specific) functions are implemented in religious discourse, which are either inherent only in this type of communication, or are somehow modified in this area of communication, for example, prayerful, prohibitive, inspirational functions, etc. Everything is so the so-called private functions of religious discourse are united by us into the following three classes: 1) functions that regulate the basic principles of the existence of society as a whole (the function of prospection and introspection, the function of interpreting reality, the function of disseminating information, the magical function); 2) functions that regulate relations between members of a given society (the function of religious differentiation, the function of religious orientation, the function of religious solidarity); 3) functions that regulate the inner worldview, the worldview of a particular individual (call-incentive / activation function, prescriptive, prohibitive, voluntarily, inspirational, prayerful, complimentary). In our opinion, the functions of prospection and introspection, interpretation of reality, dissemination of information and magic can be indicated as the basic functions of discourse (including religious), which form the basis and prepare fertile ground for building the process of communication within a certain social institution. Whereas the other two groups of functions - functions that regulate relations between members of a given society and functions that reflect the inner worldview and worldview of a person - are based and developed directly on these basic functions and help to reveal the inner essence of religious discourse as such. It is through the totality and specific implementation of particular functions that a unique structural-semiotic formation is revealed - religious discourse.

As a complete and fully formed system, religious discourse operates with its own concepts. The study of the concept sphere of any particular discourse is extremely relevant; any discourse can be considered fully studied and described only if all its spheres are covered, including the basic concepts that make up the core, the conceptual base that form the semantic space of the discourse. Religious discourse is formed in many respects by specific concepts, which just distinguish it into a special, not similar to any other sphere of communication. Its central concepts are "faith" and "God". The central concepts that underlie any social institution have great generative power, and a vast semantic area is concentrated around them. In addition to the central ones, such concepts as “hell”, “paradise”, “fear”, “law”, “sin”, “punishment”, “spirit”, “soul”, “love”, “temple” also function in religious discourse. ". As studies have shown, a number of concepts are most closely related to the religious context: "God", "spirit", "soul", "hell", "paradise" - and act as central, constituting the conceptual core of religious discourse, while others occupy peripheral position and are characteristic of both religious and any other type of communication, in principle, far from faith and religious norms: "law", "punishment", "love", "fear". Thus, according to belonging to the religious sphere, it seems possible to divide all the concepts functioning within the framework of this discourse into primary ones, i.e. those that, initially originating in the religious sphere, then moved to the non-religious sphere (“God”, “hell”, “ paradise”, “sin”, “spirit”, “soul”, “temple”), and secondary, covering both the religious and secular, worldly spheres, with a clear prevalence of functioning in the secular sphere (“fear”, “law”, "punishment", "love"). It also seems possible to speak of a peculiar division of the totality of these concepts into groups or classes, depending on their relationship to religious discourse; thus, the concepts of a) the religious sphere are distinguished - those whose associative field is somehow closed by the sphere of religious discourse or inevitably remains within the framework of religious associative boundaries ("God", "faith", "spirit", "soul", "sin" ); b) concepts that initially arose within the framework of religious discourse, and then went beyond the specified framework and function in the same way in religious discourse and in a sphere far from religion (“hell”, “paradise”, temple”); c) concepts transferred to religious discourse from universal human communication and currently having a fairly wide associative potential (“miracle”, “law”, “punishment”, “fear”, “love”). All concepts functioning within the framework of religious discourse create its unique originality and help to better understand the content and value content of the latter.

The distribution of value priorities within the framework of religious discourse is also interesting. First of all, religious discourse is an endless tome of norms and prescriptions: what is good and what is bad, what should be done and what should not be done. All genre examples of religious discourse are a source of value orientations that have been and are used by more than one generation, but on the other hand, it is aimed at shaping a person as a bearer of ideas and a certain system of values. Most of the values of religious discourse are represented by abstract entities - the values of goodness, faith, truth, wisdom, and love are emphasized. However, a number of values are also realized here, which are quite specific substances; any fragment of the world - air, water, fire, earth - can become value-colored. In the course of the study, we singled out the mechanism for the formation of values, on the one hand, and the mechanism for their functioning, on the other. The formation of the values of religious discourse begins at the level of a value ideal or value representation, which are the main guidelines for the development of a personality. The value ideal is the essence of the divine, the state of peace to which a person aspires. Value motives (the driving force that makes a person strive for a certain ideal), being an intermediate link, further set in motion the entire value chain.

All values that function within the framework of religious discourse are ultimately aimed at building a higher ideal that gives meaning to all human life. The entire system of values of religious discourse can be presented as a kind of opposition: "good - evil", "life - death", "truth - falsehood", etc.

The system of values is also based on a special system of assessments, and any assessment necessarily implies the presence of a subjective factor, the modal component is superimposed on the descriptive content of the statement. Religious discourse is characterized by the following types of modality: evaluation modality; modality of motivation and obligation; modality of desire and request; modality of preference and advice; modality of warning and prohibition; threat modality.

Any religious system is certainly connected with the culture of the people and its language, enriching the latter both with ideas and concepts, and with a mass of new language units. The influence of the Bible on language cannot be overestimated; its text has been and continues to be the source of many textual reminiscences. Speaking about the precedent of religious discourse, we distinguish between internal and external precedence. By internal precedence, we mean the reproducibility of various fragments and references to primary patterns of religious discourse in the course of constructing secondary genre patterns (sermons, confessions). At the level of internal precedence, reminiscences are more of a citation character. At the level of external precedence, we have identified traditional classes of precedent phenomena - precedent names, precedent statements, precedent situations. In addition, it seems to us that, due to the specifics of religious discourse, when analyzing precedence, one can also distinguish a class called precedent phenomena. The precedent of religious discourse once again proves the importance of the institution of religion in modern society, as well as the relevance of religious maxims for modern man.

In the course of the study, it was possible to establish that religious discourse is an entity with a complex and interesting genre structure. The selection of genres within the framework of religious discourse turned out to be somewhat difficult due to the multidimensionality and diversity of this type of communication. Various speech patterns of religious discourse are complex formations that combine informative and phatic, appellative and declarative models.

In terms of institutionality, religious discourse is also an extremely interesting formation. On the one hand, it really refers to institutional communication, on the other hand, it is almost impossible to find another type of discourse that would be so personally oriented. The personality-oriented nature of religious discourse (some privacy) is manifested in the content and functionality of various genre samples. Thus, all genres of religious discourse can be graded according to the degree of institutionality, where personal (private) communication is represented at one pole, and institutional (public) communication is represented at the other.

Genre examples of religious discourse can also be graded according to the type of subject-address relationship. If we consider religious discourse in a narrow sense, of course, it is one of the varieties of institutional communication, but on a broader view, genres and types of communication that go beyond the institution can also be included in religious communication.

The heterogeneity of the group subjects of the institution of religion in terms of value orientations also leads to socio-cultural variability of religious discourse. The religious community has its own culture, which is based on its own system of values and norms.

Differentiation of genre samples of religious discourse can also be carried out according to event localization. A number of events that make up religious activity are indeed communicative events. However, due to the fact that ritual occupies a leading place in religious discourse, religious events can only be carried out as a chain of ritual actions; but even being almost completely devoid of a verbal component, they do not lose their significance. Almost all communicative events of religious discourse are complex events; unlike simple ones, these are events marked as phenomena of a public nature, planned, controlled and specially organized. Their structure necessarily has an institutional, ritualized character. The same genre can be included in different events. Almost all events of religious life belong to the class of rituals, with the exception of certain types of sermons, television appeals to the general population - pastoral readings, in which there is a component of spontaneity. Most of the religious events of a ritual nature take place regularly, at a certain time, according to a strictly regulated scenario - morning, evening services, the sacrament of baptism, the funeral of the deceased, etc.

From a slightly different point of view, within the framework of religious discourse, it seems possible to single out ritual genres in which the phatic of integration dominates (liturgy, sermon, confession); orientational genres (television sermons, pastoral talks) and agonal genres (discussions and disputes between representatives of various religious denominations). Religious discourse, being a conglomerate of certain genres, is a field structure, in the center of which are genres that are prototype for this type of communication, and on the periphery - genres that have a dual nature, located at the junction of different types of discourse. The prototype genres of religious discourse can be recognized as psalms, parables (communication within the institution), public speech of the subject of a religious institution (pastoral sermons), as well as prayers and confessions. In peripheral genres, the main function - initiation to faith - is intertwined with functions that are also characteristic of a number of other types of communication. In addition, many marginal genres are secondary texts.

Based on the features of the generation and functioning of religious discourse, we consider it appropriate to distinguish between primary and secondary speech genres. The primary ones include, for example, speech genres - parables, psalms and prayers, as individual typified examples of structural-semantic and value models that originated in religious discourse, and then became widespread and functioned outside the religious context (for example, parables). The category of secondary includes speech genres, which are a kind of interpretation and modification of primary religious patterns - the texts of Holy Scripture - and in general rely on them compositionally, situationally and value-wise (sermon, confession, etc.). The presence of numerous secondary formations in the primary samples of religious discourse is due to the fact that all primary samples without exception are subject to multiple interpretations, and also to the fact that many of them are not just speech reactions, but certain religious actions, i.e., they constitute an organic part of the religious communication. The genres of parables, psalms, prayers, sermons and confessions considered in the work are the most striking examples of religious discourse and fully reflect its specificity.

Religious discourse also has its own special strategies for building and developing. The strategies updated and functioning in religious discourse are subordinated to a single goal - initiation to faith, a call for religious obedience and repentance, the expression of vital aspirations and hopes of a person for a future happy existence. There is a kind of hierarchy of strategies, among which one can single out the main one, as well as those that perform a supporting role. With regard to religious discourse, we have identified three groups of strategies: organizing, distinguishing and uniting. Organizing strategies - strategies inherent in any discourse, discourse as a phenomenon of communication, regardless of the type and tone of communication, the nature of the relationship of communicants. Among the organizing strategies of religious discourse, communicative and actually organizing strategies stand out, which find a kind of implementation here. Both of these strategies build the entire process of religious communication, and, despite a number of characteristic features that they acquire due to the specific nature and scope of communication, they pursue the main goal - they create the basis for successful communication within this discourse. Distinguishing strategies - strategies that are characteristic of a certain type of discourse (religious in this case), create its specificity and, as follows from the definition, distinguish it from other types of communication - include prayerful, confessional and ritual. The leading strategy of religious discourse is the prayer strategy, which is determined, ultimately, by the goals and objectives of the latter - to unite people in faith, to help find support in life, to find answers to many questions related to a person's life difficulties. The confessional strategy, being closely related to the prayer one, has a radically opposite vector of direction. If the prayer strategy is the driving mechanism of those genre patterns of religious discourse in which a person turns to the Almighty, asking for help and protection, then in the genre patterns with the prevalence of the confessional development strategy, a person acts as a exposer of himself, his actions and decisions, thoughts that , from his point of view, are sinful. A person in this case demonstrates the ability to think, analyze, evaluate his actions, deeds, and often life in general. The ritual strategy is the only one that finds a predominantly non-verbal embodiment in religious discourse. However, despite this specificity, it occupies a leading place in this type of communication. Any religious act (namely, an act, not an action) is already a ritual. The highest degree of ritualization is a hallmark of religious discourse. The whole religion can be imagined as a set of sacred texts, together with a rigid system of ritualized actions, patterns of behavior and accompanying ritual statements. Ritual strategy is the driving mechanism for the development of any religious event and action. It is difficult to overestimate the importance of the ritual strategy in religious discourse, because, ultimately, the entire building of religious communication and the institution of religion as a whole are built on it.

Unifying strategies, as opposed to distinguishing ones, are common to all types of communication. We include among them explaining, evaluating, controlling, facilitating, calling and affirming. The explanatory strategy, which is a sequence of intentions focused on informing a person, giving him knowledge and opinions about the world, about religious doctrine and faith, acts as a leader in such genre examples of religious discourse as preaching and prayer. It brings religious discourse closer to pedagogical and, paradoxically, scientific discourse. However, scientific discourse is initially focused on the search for objective truth, namely the search - through discussion, evidence, acceptance or rejection of certain points of view. As for the pedagogical discourse, in it, just as in the religious one, the teacher relies on axiomatics, which should be taken on faith. The goal of the teacher is to convey information, not to seek new truth.

The facilitating strategy consists of supporting and advising the believer and has much in common with the judging one. However, the assessment is aimed at establishing and analyzing the objective state of affairs, and assistance is aimed at creating optimal conditions for the formation and functioning of a person's personality. As the analysis showed, the promotional strategy finds its direct implementation in those samples of religious discourse that involve direct contact between the participants in religious discourse - the clergyman and the believer. Sermon and confession are among such genre examples. In other genres, this strategy is auxiliary.

The affirmative strategy (and in relation to religious discourse it can also be called life-affirming) consists in establishing, affirming the indisputable truths, axioms that make up this religious doctrine. The affirmative strategy is realized to a greater extent in the texts of Holy Scripture, in the text of prayers, where it directly accompanies the prayer strategy. The affirmative strategy, despite its position in the list of unifying ones, along with the confessional, prayer and ritual ones, also creates the specifics of religious discourse. The calling strategy is implemented in those patterns of discourse that are directly addressed to the addressee and are aimed at calling for certain actions, for a certain behavior, or for the formation of a certain outlook on life. First of all, it is realized in the course of various types of church services (and sermons), its implementation can also be traced in the construction of speech genres of parable, psalm, etc.

The controlling strategy is a complex intention aimed at obtaining objective information about the recipient's assimilation of knowledge, the formation of his skills and abilities, his awareness and acceptance of a certain system of values. This strategy finds implementation mainly in genre samples, which are built as a process of direct communication between communicants (in this case, a clergyman and a believer), in particular, in a sermon; its implementation is facilitated by various methods of attracting and retaining the attention of the addressee: appeal, raising and lowering the voice, comments, etc.

The evaluative strategy is inherent in religious discourse by its very nature. This strategy consists in assessing certain phenomena, events, facts of reality, determining their significance. The ultimate goal of religious discourse is to form in a person not only strong beliefs and faith, but also a certain normative system of assessments and values. The evaluative strategy acts as an auxiliary one, for example, in the speech genre of prayer. In order to express in prayer what is desirable or undesirable, a person himself must first evaluate what he wants and will ask of God. Both positive and negative experience of a person in this case is of great importance for him. The evaluative strategy is one of the driving mechanisms of development in the genre of confession as well. The implementation mechanism in this case is similar - during confession (or earlier), a person evaluates his life himself and chooses what, from his point of view, does not correspond to the norm. All the identified strategies are combined in a peculiar way in each genre sample of religious discourse.

The study of religious discourse seems to be necessary and relevant, since it allows to significantly expand and supplement the study of discourse, to include in the circle of consideration both general issues of a conceptual plan, genre and value differentiation, and more specific issues of precedence.

Bobyreva Ekaterina Valerievna 2008

E. V. Bobyreva

Religious discourse: values and genres

Religion is a phenomenon well known to every person. All existing institutions arose precisely from the religious, and although ties are now lost, the fundamental basis of such institutions as the institution of school, medicine, and even to some extent the institution of politics, was precisely the institution of religion.

Religion in its most general form is a certain worldview and attitude, as well as the behavior of an individual and certain cult actions based on the belief in the existence of a higher power - God. Thus, in a narrow sense, religious discourse is a set of speech acts that are used in the religious sphere; in a broad sense - a set of specific actions focused on introducing a person to faith, a set of speech-act complexes that accompany the process of interaction between communicants. Wherever religious discourse flows, one of its main tasks can be formulated as follows: to express the aspirations, prayers, hopes of a believer, to find spiritual nourishment, support (either from the followers of the same faith, or from the Almighty). The development and forms of existence of religious discourse are determined by its goals: a) to receive support from God; b) cleanse the soul; c) call neighbors to faith and repentance; d) affirm believers in faith and virtue; e) through a ritual to realize one's belonging to one or another confession1.

The church is the central institution of religious discourse. However, the boundaries of religious discourse go far beyond the boundaries of the church, and limiting it only to the framework of the temple can significantly narrow it down.

and distort the essence of this kind of discourse. A number of subspecies of religious communication can be distinguished depending on the type of situation and the characteristics of the relationship of communicants: a) communication in the church as the main religious institution, which is characterized by a high degree of clichéd, ritualized and theatrical; b) communication in small religious groups - the process of communication takes place not in the temple, but outside it; such communication is typical for a number of sects currently functioning in Russia, as well as for a number of religious denominations in the West; c) communication of a person with God - those cases when a believer does not need intermediaries to turn to God, the most striking example of such communication is prayer.

Ritual plays an important role in religious discourse. Most of the verbal and non-verbal actions of religious discourse are rigidly ritualized. If you conduct an experiment and try to remove the verbal component from any other type of discourse, the discourse will simply cease to exist - whether we are talking about political, pedagogical, scientific or any other type of communication. “Depriving” the religious discourse of verbal content does not stop its existence, but only transfers this communication into a slightly different hypostasis - silent (based on gestures and body movements) communication with the Higher Principle - that is why only in religious discourse such a genre as “silent inner prayer, prayer in the soul. In any other type of discourse, speech activity comes first, and specific actions are fixed.

a specific, established ritual only reinforces it - “many political actions are speech actions by their nature ... political activity in general comes down to linguistic activity ...”2. This statement, made in relation to political discourse, is also true for many other types of communication - scientific, artistic, pedagogical, etc. In religious discourse, the ritual is brought to its highest level, elevated to the absolute, being the basis, the basis of religious communication. Sometimes in religious discourse, verbal actions recede into the background in terms of significance, the ritual comes to the fore - “the totality and established order of ritual actions when performing any religious act; custom-made procedure for doing something, ceremonial; standard signal behavioral act”3.

Speaking about the institution of religion as a whole, one should dwell on the definition of the central concept of this institution - the church. In the most general sense, the church is understood as “a religious organization with a complex, strictly centralized and hierarchical system of relationships between clergy and believers, which performs the function of developing, preserving and transmitting religious information, organizing and coordinating religious activities and controlling people’s behavior”4 . When analyzing the referent structure of religious discrus, it is advisable to single out four main components of this structure: subjects of religion, religious trends (teachings, concepts), religious philosophy, and religious actions. The category of subjects of religion is the leading one and includes: religious institutions and their representatives (church, temple, church, parish, community, monastery, synagogue, mosque - bishop, archbishop, metropolitan, rector, rabbi, mullah, pastor, deacon, monk), agents religions (various religious movements and their supporters - the teachings of Krishna, Marmonism, Bahaism, Hinduism,

Church of Christ - Hare Krishnas, Buddhists, Jews, Christians, Islamists, Baha'is, Jehovah's Witnesses, Mamonists, Mormons), religious anthroponyms (names of famous religious figures - Patriarch of Moscow and All Russia Alexy, John Paul II, Metropolitan of St. Petersburg and Ladoga Vladimir, Metropolitan St. Petersburg and Ladoga John), religious systems and trends (Christianity, Catholicism, Judaism, Islam, Buddhism), religious philosophy (religious values, principles and symbols: “faith”, “brotherhood”, “equality”, “love”, “ prosperity”, “peace”, “spiritual freedom”, “salvation”, “eternal life”), religious actions (“communion”, “prayer”, “confession”, “sermon”, “psalmody”, “baptism”, “ washing", "censing", "funeral service", "unction", "chrismation"). Each of the listed groups is an integral part of a single whole, forming an institution of religion with its own specific features of construction and functioning, tasks and functions performed.

Like any other kind of discourse, religious discourse operates with its own signs. The semiotic space of religious discourse is formed by both verbal and non-verbal signs. According to the degree of abstraction within the framework of religious discourse, it seems possible to single out signs-copies (or icons), signs-symbols and signs-indexes. The priority position in such a classification, undoubtedly, is occupied by icon signs: a picturesque image of the Holy Trinity, the Lord Jesus Christ, the Mother of God, Angelic Forces and saints. Signs-symbols in themselves personify a certain image, attitude, often an event: the cross is a symbol and sign of the victory of life over death, the inclined lower bar on the cross is a symbol of the Lord's descent into hell and his subsequent resurrection. In addition to the types mentioned above, numerous signs function in religious discourse.

artifacts. Artifacts can include: designations of the decoration and objects of the temple (altar, lectern, iconostasis), garments and headdresses of clergy (apostle, mantle, miter, cassock, robe, cassock), objects of religious worship (censer, cross, icon, amulet , candle), buildings and structures - both types of temple structures, and objects, parts of the temple itself (pulpit, belfry, bell tower, porch, sacristy). Various bows also belong to the signs. In a religious context, a bow (bow of the head and body) expresses humility, reverence for God. In terms of religion, there are great (or earthly) bows and small (half) bows, which are performed at various, strictly defined moments of the church service5. In some situations in religious discourse, the clergyman himself acts as a kind of sign: a monk, a nun, a father, a priest, etc. the norms of behavior prescribed by this provision are, rather, equally both.

Speaking about the iconic nature of religious discourse, we should mention the functions that this type of communication performs. All functions of religious discourse can be combined into two large classes: general and particular, the latter of which, in turn, are also heterogeneous and include a number of subtypes. Among the general ones, it should be noted representative, communicative, appellative, expressive or emotive, phatic and informative functions. It seems to us possible to group all the so-called private functions of religious discourse into three classes: 1) functions that regulate the basic principles of the existence of society as a whole (the function of prospection / introspection, the function of interpreting reality, the function of disseminating information, the magical function); 2) functions regulating relations between members of this

society (function of religious differentiation, function of religious orientation, function of religious solidarity); 3) functions that regulate the inner worldview, the worldview of a particular individual - prescriptive, prohibitive, voluntarily, inspirational, prayerful, complimentary functions.

Religious discourse has its own special concepts. According to the degree of “belonging” to the religious sphere, we can divide all the concepts of religious discourse into primary ones, that is, those that originally belonged to the sphere of religion, and then moved to the non-religious sphere - God, hell, heaven, sin, spirit, soul , Temple; and secondary - those that cover both the religious and secular, worldly spheres, with a clear prevalence of functioning in the secular sphere - fear, law, punishment, love, etc. It seems possible to talk about a kind of division of the totality of these concepts into groups or classes depending on their attitude to religious discourse: a) the concepts of the religious sphere - those whose associative field is somehow closed by the sphere of religious discourse or inevitably remains within the framework of religious associations: God, faith, spirit, soul, sin; b) concepts that initially arose within the framework of religious discourse, and then went beyond the specified framework and function in the same way in religious discourse and in a sphere far from religion: hell, paradise, temple; c) concepts that were transferred to religious discourse from universal human communication and currently have a fairly wide associative potential: miracle, law, punishment, fear, love. A special concept sphere distinguishes religious discourse from other types of institutional communication.

Due to its didactic orientation, religious discourse remains an endless source of value prescriptions for a person. Most of the values of religious discourse are represented by the abstract

operative entities - the values of goodness, faith, truth, wisdom, love, etc. are accentuated. Religious discourse also finds realization of values represented by quite specific substances - “any fragment of the world, for example, a desert, can become value-colored. All culture is a set of absolute values created by man, it is an expression of human relations in objects, actions, words, to which people attach meaning, value.

With regard to religious discourse, we can talk about the mechanism of formation of values, on the one hand, and the mechanism of their functioning, on the other. The formation of the values of religious discourse begins at the level of a value ideal or value representation, which are guidelines for the development of an individual. In religious discourse, the value ideal is the essence of the divine, the state of peace to which a person aspires and tries to achieve all his life. Value motives (the driving force that makes a person strive for a certain ideal), being an intermediate link, set in motion the entire value chain. "It can be said that people are born twice: first physically - in the act of birth, and then spiritually - in the process of training, education, upbringing, the formation of the spiritual qualities of the individual, the assimilation of all the values created by mankind"7. When introducing people to the religious norms of life and the values of the universe, one can observe the birth of a “new man”.

The entire value system of religious discourse can be presented as a kind of opposition; almost all concepts related to the category of values have their absolute opposite - "anti-value": good-evil, life-death, truth-falsehood, earthly-divine. In addition, by analyzing the values of religious discourse, it seems possible to single out various types of modality that

which are realized in religious discourse and which complement the value picture of the latter: the modality of assessment (“Accept my teaching, not silver; knowledge is better than choice gold”, “Better is a dish of greens, and with it love, rather than a fat bull and with it hatred »); the modality of motivation and obligation (“We must burn with all our heart, and will, and body, and turn into a burning bush ...”, “Walk the path of the good, and hold on to the paths of the righteous, shy away from evil”); the modality of desire and request (“Lord! Hear my prayer, and let my cry come to You. Do not hide Your face from me...”); modality of preference and advice (“Seek the Lord and His strength, seek His face always. Remember His miracles that He did, His signs and the judgments of His mouth, you, the seed of Abraham, His servants ...”); the modality of warning and prohibition (“Hold fast to My instruction, do not leave it, keep it; because it is your life”, “Do not deviate either to the right or to the left; remove your foot from evil”); the modality of the threat (“... and you rejected all my advice, and did not accept my reproofs ... when horror comes on you, like a storm, and trouble, like a whirlwind, will come upon you; when sorrow and oppression befall you, then there will be call me and I will not hear; in the morning they will look for me and will not find me.

The value picture of religious discourse would be incomplete without considering the issues of precedence of religious discourse. Precedence acts to some extent as an indicator of the value significance of a text fragment. One can speak of external and internal precedence of religious discourse. By internal precedence, we mean the reproducibility of well-known primary patterns of religious discourse - fragments of the Holy Scripture in the process of constructing secondary genre patterns of religious discourse - primarily in the course of a sermon. Speaking of external precedent, it seems appropriate

indicate the traditionally distinguished classes of precedent phenomena: precedent names, precedent statements, precedent situations, each of which, however, has a number of features of construction and functioning within the framework of religious discourse.

The status of precedents is possessed by individual names that are included in the cognitive base, i.e. the invariant representation of the “cultural object” they designate is common to all members of the linguo-cultural community. In religious discourse, both common nouns: “angel”, “Satan”, “god”, “goddess”, “daddy”, as well as own ones: “Jesus”, “Ilya”, “Moses”, “ Nicholas the Wonderworker", "Magdalene", "Judas"; as well as proper names, due to their frequent use, partially and in a number of contexts passed into the category of common nouns: “Adam”, “Eve”, “Lord”, “Most High”.

In addition, the paremiological fund of both the Russian and English languages is replete with precedent statements that have a religious basis: “hungry and thirsty”; "to contribute"; "everything has its time"; "voice in the wilderness"; "God's gift"; "the Forbidden fruit"; "the malice of the day"; "stumbling block"; "behind seven seals"; "root of evil"; "dig a hole for another"; "Foundation stone"; "crumbs from the master's table"; "who does not work shall not eat"; "carry your cross"; “daily bread”, etc. Precedent statements that function within the framework of religious discourse can be divided into: a) canonical - used without changes; b) transformed, those in which there are changes. Within the framework of transformed statements, one can distinguish those in which the following takes place: substitution (instead of any canonical word, another is used and a semantic load falls on it); contamination (combining two precedent statements into one); change in the semantic vector of the statement.

The precedent situation, in contrast to the precedent statement, belongs to the cognitive consciousness and is brought to the linguistic level with the help of various means of verbal communication. A striking example of a precedent situation is the situation of the betrayal of Jesus Christ, which has become the "standard" of betrayal in general - any betrayal begins to be perceived as a variant of the original "ideal" betrayal, and the name of Judas becomes precedent and acquires the status of a name-symbol.

With regard to religious discourse, it is possible and even necessary to speak of such a category as a precedent phenomenon. The allocation of this category within the framework of religious discourse is determined by the characteristics of this type of communication. The category of precedent phenomena of religious discourse includes: a) various concepts characteristic of religious discourse, such as “religious commandments”, “church sacraments”, “act of purification”, “confession”, “descent of the sacred fire”, “fasting”, “ prayer”, etc.; b) gestures characteristic of religious discourse: “sign of the cross”, “bow to the earth”, etc.; c) abstract concepts: “apocalypse”, “sin”, “hell”, “temptation”, etc. All precedent phenomena of religious discourse allow one to penetrate deeper into its structure.

The selection of genres in religious discourse seems to be somewhat difficult, which is determined by: a) the complex nature of communication, since a person communicates with God or God with a person, while any statement outgrows its boundaries and becomes an event; b) the complex nature of the illocutionary potential, the totality of intentions that reveal rather complex configurations. Based on the features of the generation and functioning of religious discourse, it is advisable and acceptable to single out primary and secondary speech genres. The primary speech genres include parables, psalms and prayers, as individual

typified samples of structural-semantic and value models that originated in religious discourse, and only then received wide functioning outside the religious context (parables). The category of secondary includes speech genres, which are a kind of interpretation and modification of primary religious patterns - the texts of Holy Scripture as a whole, relying on them compositionally, situationally and value - sermon, confession.

Religious discourse is an education with a complex genre structure, a rich system of values and concepts, as well as a number of specific features at the language level.

1 See: Karasik V. I. Language circle: personality, concepts, discourse. Volgograd, 2002.

2 Sheigal E. I. Semiotics of political discourse. M., 2004. S. 27.

3 Toporov V.N. Mif. Ritual. Symbol. Image: Studies in the field of mythopoetic. M., 1995. S. 446.

4 Tseluiko V. M. Psychology of non-traditional religions in modern Russia. Volgograd, 2004, p. 16.

5 Morozova E. B. Bow as an etiquette gesture // Moscow Linguistic Journal. T. 7/2. M., 2003. S. 58.

6 Maslova V. A. Introduction to linguoculturology. M., 1997. S. 83.

7 Anisimov S. F. Spiritual values: production and consumption. M., 1988. S. 36.

As a manuscript

Bobyreva Ekaterina Valerievna

Religious discourse:

values, genres, strategies

(on the material of the Orthodox dogma)

dissertations for a degree

Doctor of Philology

Volgograd - 2007

The work was carried out at the State Educational Institution of Higher Professional Education "Volgograd State Pedagogical University"

Scientific consultant - Doctor of Philology, Professor Vladimir Ilyich Karasik.

Official opponents:

doctor of philological sciences, professor Olyanich Andrey Vladimirovich,

Doctor of Philology, Professor Prokhvatilova Olga Aleksandrovna,

Doctor of Philology, Professor Suprun Vasily Ivanovich.

Leading organization – Saratov State University named after V.I. N.G. Chernyshevsky.

The defense will take place on November 14, 2007 at 10:00 am at a meeting of the dissertation council D 212.027.01 at the Volgograd State Pedagogical University (400131, Volgograd, V. I. Lenin Ave., 27).

The dissertation can be found in the scientific library of the Volgograd State Pedagogical University.

Scientific Secretary

dissertation council

Candidate of Philology,

Associate Professor N. N. Ostrinskaya

GENERAL DESCRIPTION OF WORK

This work is carried out in line with the theory of discourse. object Research is based on religious discourse, which is understood as communication, the main intention of which is the maintenance of faith or the familiarization of a person with faith. As subject the study examines the values, genres and linguistic characteristics of religious discourse.

Relevance the chosen topic is determined by the following:

4. The genres of religious discourse have developed over a long historical period, and therefore their description allows us to understand not only the nature of this discourse, but also the principles of the genre structure of communication in general.

5. The study of the linguistic characteristics of religious discourse makes it possible to reveal the specifics of the language and speech means used in institutional communication.

The study is based on the following hypothesis: religious discourse is a complex communicative and cultural phenomenon, the basis of which is a system of certain values, which is realized in the form of certain genres and expressed through certain language and speech means.

aim This work is a characteristic of the values, genres and linguistic features of religious discourse. To achieve this goal, the following tasks:

identify the constitutive features of religious discourse,

identify and describe its main functions,

identify the core values of religious discourse,

establish and describe its basic concepts,

define and characterize the system of genres of religious discourse,

identify precedent phenomena in this discourse,

describe communication strategies specific to religious discourse.

Material The research served as text fragments of religious discourse in the form of prayers, sermons, akathists, parables, psalms, pastoral addresses, laudatory prayers, etc. in Russian and English. Publications in the mass press and the Internet were used.

The following were used in the work methods: conceptual analysis, interpretative analysis, introspection, associative experiment.

Scientific novelty The work consists in determining the constitutive features of religious discourse, in identifying and explaining its main functions and basic values, in establishing and describing the backbone concepts of religious discourse, in characterizing its genres and precedent texts, in describing communicative strategies specific to religious discourse.

theoretical significance We see research in the fact that this work contributes to the development of the theory of discourse, characterizing one of its types - religious discourse from the standpoint of axiological linguistics, the theory of speech genres and pragmalinguistics.

Practical value work is that the results obtained can be used in university lecture courses on linguistics, stylistics of the Russian and English languages, intercultural communication, in special courses on linguoconceptology, text linguistics, discourse theory, sociolinguistics and psycholinguistics.

The performed research is based on the provisions proven in works on philosophy (A.K. Adamov, S.F. Anisimov, N.N. Berdyaev, Yu.A. Kimlev, A.F. Losev, V.A. Remizov, E. Fromm), cultural studies (A.K. Baiburin, I. Gofman, A.I. Kravchenko, A.H. Bahm), discourse theory (N.D. Arutyunova, R. Vodak, E.V. Grudeva, L.P. Krysin, N. B. Mechkovskaya, A. V. Olyanich, O. A. Prokhvatilova, N. N. Rozanova, E. I. Sheigal, A. D. Shmelev), linguoconceptology (S. G. Vorkachev, E. V. Babaeva , V. I. Karasik, V. V. Kolesov, N. A. Krasavsky, M. V. Pimenova, G. G. Slyshkin, I. A. Sternin).

The following provisions are put forward for defense:

1. Religious discourse is an institutional communication, the purpose of which is to introduce a person to faith or strengthen faith in God, and is characterized by the following constitutive features: 1) its content is sacred texts and their religious interpretation, as well as religious rituals, 2) its participants - clergy and parishioners, 3) its typical chronotope is a church service.

5. The genres of religious discourse can be differentiated according to the degree of their institutionality, subject-address orientation, socio-cultural differentiation, event localization, functional specifics and field structure. Primary and secondary genres of religious discourse (parables, psalms, prayers - sermon, confession) are distinguished, contrasted on the basis of a direct or associative connection with the original biblical text.

7. The communicative strategies used in religious discourse fall into general discursive and specific ones.

Approbation. Research materials were presented at scientific conferences: “Linguistic Educational Space: Personality, Communication, Culture” (Volgograd, 2004), “Language. Culture. Communication" (Volgograd, 2006), "Speech communication at the present stage: social, scientific, theoretical and didactic problems" (Moscow, 2006), "Epic text: problems and prospects for study" (Pyatigorsk, 2006), "Culture of the XIX century" (Samara, 2006), "XI Pushkin Readings" (St. Petersburg, 2006), "Onomastic Space and National Culture" (Ulan-Ude, 2006), "Changing Russia: New Paradigms and New Solutions in Linguistics" (Kemerovo, 2006 ),. “Language and National Consciousness: Problems of Comparative Linguistic Conceptology” (Armavir, 2006), “Problems of Speech Culture in the Modern Communication Space” (Nizhny Tagil, 2006), “Progressive Technologies in Education and Production” (Kamyshin, 2006), “General Theoretical and Practical problems of linguistics and linguodidactics" (Ekaterinburg, 2006), "Actual problems of linguistics of the XXI century" (Kirov, 2006), "Zhitnikov readings VIII. Information systems: Humanitarian paradigm" (Chelyabinsk, 2007), "Actual problems of linguistics and linguodidactics: theoretical and methodological aspects" (Blagoveshchensk, 2007), "Linguistic communications in the system of social and cultural activities" (Samara, 2007), at annual scientific conferences Volgograd State Pedagogical University (1997-2007), at the meetings of the research laboratory of the Volgograd State Pedagogical University "Axiological Linguistics" (2000-2007).

The main provisions of the study are presented in 48 publications with a total volume of 43.2 p.l.

Structure. The work consists of an introduction, four chapters, a conclusion, a list of references and an appendix. In the first chapter The work considers the content and symbolic space of religious discourse, describes the participants in communication, considers the system-forming and system-neutral categories of religious discourse, identifies the main functions, and also determines the place of religious discourse among other types of communication. In the second chapter the main concepts of religious discourse are described, the features of the concept sphere of this type of communication are revealed; the mechanisms of formation and functioning of the values of religious discourse are analyzed. The same chapter shows the precedent of religious discourse, identifies the most characteristic types of precedent units. Third chapter the work is devoted to the genre specifics of religious discourse; features of structuring genres are revealed. This chapter describes the primary (psalms, parables, prayers) and secondary (sermon, confession) of religious discourse. In the fourth chapter the main strategies of religious discourse are analyzed.

MAIN CONTENT OF THE WORK

First chapter"Religious discourse as a type of communication" is devoted to the consideration of the content space of religious discourse, its semiotics, its participants, functions, system-forming and system-acquired features and the relationship of religious discourse with other types of communication.

Religion, as a worldview, and the church, as its main institution, arose before all the institutions that currently exist and function in society - the institution of politics, the school; all existing institutions arose precisely from the religious. Religion is a certain worldview and attitude, as well as the corresponding behavior of the individual and certain cult actions based on faith in the divine, in the existence of a higher power. In a narrow sense, religious discourse is a set of speech acts used in the religious sphere; in a broad sense - a set of specific actions focused on introducing a person to faith, as well as speech-act complexes that accompany the process of interaction between communicants.

The boundaries of religious discourse go far beyond the church. Depending on the situation and the characteristics of the relationship of communicants, we distinguish the following types of religious communication: a) communication in the church as the main religious institution (it is distinguished by high cliché, ritualization, theatricality; there is a clear delineation of roles between the participants in communication, a large distance); b) communication in small religious groups (communication not bound by the framework of church ritual and religious norms); c) communication of a person with God (cases when a believer does not need intermediaries to turn to God, for example, prayer).

Religious discourse is rigidly ritualized; in relation to it, one can speak of verbal and non-verbal ritual. Under a non-verbal (behavioral) ritual we understand certain actions that take place in a strictly defined order and accompany a verbal, speech statement (outstretched hands, bowed head, waving a censer during the ritual of internal (spiritual) and external (bodily) cleansing; bowing the head as a sign of humility; kneeling as a sign prayers or gratitude to the Almighty, making the sign of the cross over oneself as a sign of protecting the believer from possible danger, enemies, passions, etc.). Under verbal ritual we mean a set of speech patterns that outline the boundaries of a ritual action - the beginning of a church service is formalized by the phrase: "In the name of the Father and the Son and the Holy Spirit, Amen"; the beginning of the prayer may correspond to: “Our Father, Who art in heaven! Hallowed be Thy name, Thy Kingdom come, Thy will be done, as in Heaven, so on earth”; the end of the service or collective prayer is summed up succinctly: "Amen!". The ritual of religious discourse is significant in itself.

The public institution of religion includes a set of participants in religious discourse, a set of religious roles and norms. The analysis of the referential structure of religious discourse made it possible to single out the constituent parts of this structure: the subjects of religion, religious trends (teachings, concepts), religious philosophy, and religious actions. Category of subjects of religion is leading and includes : religious institutions and their representatives ( church, temple, parish, monastery, mosque, bishop, metropolitan, mullah, shepherd etc.), agents of religion - religious movements and their supporters ( Marmonism, Hinduism, Church of Christ, Buddhists, Jews, Christians, Jehovah's Witnesses etc.), religious anthroponyms ( Patriarch of Moscow and All Russia Alexei, John PaulII, Metropolitan John of St. Petersburg and Ladoga etc.), religious systems and directions ( Christianity, Catholicism, Judaism, Islam, Buddhism etc.). Religious philosophy includes religious values, principles and symbols ( "faith", "brotherhood", "prosperity", "peace", "spiritual freedom", "salvation", "eternal life" etc.). religious activities reflect the most characteristic activities carried out within the framework of the institution of religion ("communion", "prayer", "psalmody", "baptism", "ablution", "censing", "funeral service", "unction", "chrismation" etc.).

The semiotic space of religious discourse is formed by both verbal and non-verbal signs. According to the type of physical perception, the signs of religious discourse can be auditory or acoustic (ringing a bell, calling for the beginning and end of collective prayer, etc.), optical or visual (bows, gestures of odoration, elements of clothing of clergymen), tactile or gustatory (aromatic balms and incense), tactile (ritual kissing of the icon, kissing the clergyman's hand). According to the degree of abstraction within the framework of religious discourse, it seems possible to single out signs-copies (or icons), signs-symbols and signs-indexes. Signs-copies (or icons), of course, occupy a priority position in this classification. In addition to these, in religious discourse there are also signs-artifacts, which include: a) designations of objects (decoration) of the temple: "altar", "lectern", "iconostasis"; b) garments and headdresses of clergymen: "wimple", "mantle", "miter", "cassock"; c) objects of religious worship: "censer", "cross","icon", "ladanka", "candle"; d) buildings and structures (objects and parts of the temple): "pulpit", "bell tower", "Bell tower", "porch", "sacristy".

In some situations in religious discourse, a clergyman acts as a kind of sign, he can act as: a) a representative of a certain group: "monk", "bishop", "archbishop", "bishop", "deacon" and etc.; b) an actor, a performer of a certain role : "preacher", "confessor"(the role of the teacher); "novice", "monk" ( the role of the student), etc.; c) the bearer of a certain function: performing a prayer ( monk, novice), delivering a sermon ( preacher), the sacrament of repentance ( confessor), the feat of voluntary stay in the cell for the purpose of unceasing prayer ( recluse), leadership of the church choir ( regent) and etc.; d) the embodiment of a certain psychological archetype: "ascetic" ( ascetic of faith living in fasting and prayer ), "confessor"(a clergyman who performs the sacrament of repentance, helping with prayer and advice), etc.

The participants in religious discourse are: God (the Supreme Being), who is hidden from direct perception, but potentially present in every communicative act of religious discourse; prophet - a person to whom God has revealed himself and who, by the will of God, being a medium, conveys his thoughts and judgments to the collective addressee; priest - a clergyman who performs divine services; the addressee is a parishioner, a believer. Unlike any other type of communication, the addresser and addressee of religious discourse are separated not only in space, but also in time. In addition, while in a number of types of discourse, the addresser and the author completely coincide, in relation to religious discourse, we can talk about breeding these categories: the author is the highest essence, the Divine principle; addressee - a clergyman, a person who conveys the word of God to those who listen

In the whole mass of addressees of religious discourse, we distinguish two groups: believers (who share the main provisions of this religious teaching, believing in a higher principle) and non-believers or atheists (people who do not accept the foundations of religious teaching, rejecting the idea of a higher principle). In each of these groups, certain subtypes can be indicated: we include both deep believers and sympathizers in the category of believers; in the group of unbelievers (atheists) we single out sympathetic atheists and militant ones. Between the class of believers and unbelievers there is a certain layer, which we designate by the term "waverers" or "doubters".

In Russian society, there was previously a negative attitude towards the image of the “monk” and monasticism in general: “The monk and the devil are brothers”, “The monk smelled of wine”. In modern society, the institution of monasticism is being revived, in many respects being formed anew; now it is associated with boundless, all-encompassing service to God. The analysis made it possible to identify the following traits and characteristics that are characteristic of a monk and form this stereotype. External characteristics: an ascetic image, the presence of a special headdress, the absence of any accessories in clothes (except for the presence of a rosary in hands - a symbol of humility of spirit and flesh), etc. This appearance of a monk corresponds to the inner essence of a person who voluntarily renounced the world and dedicated his life monasticism: inner asceticism, meekness and modesty, laconicism with constant immersion in inner prayer (constant inner monologue with God), concentration and isolation (detachment from the outside world and immersion in the inner “I” - the image of a hermit monk living in a cell), devotion to God, the absence of an open external manifestation of emotions, dressing in black clothes (girded with "sackcloth" - a rope), wisdom, peace.

In contrast to the image of a monk, the image of a nun is perceived by linguistic consciousness almost completely as positive, to some extent, ideal - modest, God-fearing, leading a righteous lifestyle, never allowing deviations from the law and the provisions of the religious canon. Among the external signs of this image, one can note: a sad look, downcast eyes (“down”); frequent overshadowing of oneself with the sign of the cross; dressed in black clothes (nothing should distract from serving God), a quiet voice, laconicism. The inner image of a nun is characterized by the following qualities - fear of God, alertness (fear) in relation to everything worldly (closedness to the surrounding life, everything vain and, conversely, openness, dissolution in spirituality), high morality, chastity, modesty, etc.

In the framework of our study, it turned out to be interesting to consider the stereotypical image of the “priest”. Often in the past, all clergymen were called "priests", and all religious teachings as a whole - "priests". The negative attitude towards this image is reflected in the paremiological fund of the language: "Pop, yes damn - siblings". In the image of the priest they are denounced: greed: “God sews pockets for a monk and a priest of the same measure”, “The priest loves a pancake, but not a single one”; bribery: “Pop, yes, they look into the hand of the clerk”, “Pop from the living and the dead is tearing»; lust for power (the desire to set their own demands): "Every priest sings in his own way." A survey of informants made it possible to identify the following physical features inherent in the image of a priest and forming this stereotype: fat, loving to eat and drink well, with a large cross on his “belly”, with a loud voice (usually speaks in a bass voice), dressed in a cassock, with a censer in hands.

In contrast to the largely negative image of the “priest” that has developed in the Russian linguistic consciousness, the stereotypical image of the “father”, on the contrary, is regarded as positive. “Father”, “Heavenly Father” (English: “Father”, “parson”) is called the Almighty, who in the religious concept really acts as a parent, father of all people. In Russian, in addition to the nominative unit "heavenly father", there is another one - "father", with a bright stylistic and emotive coloring, which is used when referring to a clergyman. Spiritual intimacy creates a situation in which a believer can address his confessor as “father”, to a certain extent drawing a parallel between his father and confessor, as well as the “Heavenly Father”. The English lexical units "father" and "parson" are not perceived so emotionally, there is no such reduction in the communicative distance, there is no feeling of spiritual kinship, which takes place during the functioning of the Russian-language lexical unit "father". The analysis of this stereotypical image made it possible to single out only its positive characteristics: a calm, peaceful look, the absence of anxiety or insecurity, the ability to win over, create a psychologically favorable climate for communication, lack of distance, willingness to listen and help, emotional closeness to a person, warmth, ability to understanding and forgiveness (like a parent who is ready to forgive everything to his child).

The paper considers system-forming, system-acquired and system-neutral categories of religious discourse. The author's category, the addressee's category, the informativeness category, the intertextuality category, which have a number of implementation features within the framework of this type of communication, are singled out among the system-forming ones. Among the system-acquired characteristics of discourse, its content, structure, genre-style affiliation, integrity (coherence), specific participants and circumstances of communication are distinguished. System-neutral, include optional categories that are not characteristic of this type of discourse, but are present in it at a certain moment of implementation. The combination of all these features forms a religious discourse, determining its development.

We divide all the functions of religious discourse into two classes: general discursive (characteristic of all types of communication, but having some features of implementation in religious discourse) and private or specific - characteristic only of religious discourse. Among the general discursive functions, the work considers representative, communicative, appellative, expressive (emotive), phatic and informative functions. The appellative function takes the first place in terms of relevance, since any genre sample of religious discourse implies an obligatory appeal to the will and feelings of a person (sermon), or an appeal to the omnipotence of God (prayer). The second most important place is occupied by the emotive or expressive function - in religious discourse the component of rationality is significantly reduced, everything rests on the strength of faith, on the emotional principle. The next place is occupied by the representative function (representation, modeling of the special world of believers), which is important for the formation of the information space of religious discourse.

In addition to the general discursive ones, a number of private (specific) functions are realized in religious discourse, which are inherent only to this type of communication, or modified to this area of communication. We combine all private functions of religious discourse into three classes: 1) regulating the basic principles of the existence of society as a whole (the function of prospection and introspection, interpreting reality, disseminating information, magical function), 2) regulating relations between members of this society (the function of religious differentiation, religious orientation, religious solidarity), 3) regulating the inner worldview, worldview of a particular individual (call-incentive, prescriptive, prohibitive, voluntarily, inspirational, prayerful, complimentary functions).

Religious discourse occupies a special place in the structure of types of communication. Religious discourse is united with pedagogical discourse by the presence of similar goals and objectives. The central participant in the pedagogical discourse - the teacher - conveys knowledge to students, informs the norms of behavior and the foundations of morality, acting as an exponent of concentrated experience. Both pedagogical and religious discourse are distinguished by the presence of a special ritual. The addresser of both religious and pedagogical discourse has undeniable authority, and any of his instructions, instructions must be unquestioningly executed, without being questioned. However, the consequences of disobedience differ in these types of discourse (reprimand, removal from the class:: excommunication). Religious and pedagogical discourse is not without theatricality; the stage is either an lectern and other places of the temple, or a classroom and a teacher's chair. However, if all information transmitted in the course of religious discourse is taken on faith; in pedagogical discourse, information is necessarily argued. Religious discourse is almost completely devoid of rationality; its basis is the emotional experience of a miracle, unity with God, in contrast to pedagogical discourse, which is based on rationality.

Religious and scientific discourse polarly oppose each other, since any religion is built on faith and therefore opposes scientificity as an approved and proven truth. The difference lies in the concept spheres of these spheres of communication. The central concepts of scientific discourse are absolute truth, knowledge; the central concepts of religious discourse are "God" and "faith". The purpose of religious discourse is initiation to faith, communication of the dogmas of the doctrine; the purpose of scientific discourse is the search for truth, the derivation of new knowledge. In religious discourse, truth is postulated and does not require proof; any doubt about the truth of religious provisions may mean a departure from faith.

In religious discourse, as well as in political, there is a mythologization of consciousness, these types of communication are based on suggestion. The language of religion and politics turns out to be “the language for the initiated”, but at the same time they must be accessible to the broad masses (“foreigners”), who, if they accept certain ideas, are ready to move into the class of “their own”. Esotericism (secret speech) is inherent in language. Esotericism in religious discourse is based on the inner mysticism of linguistic signs, which create the effect of unreal, divine, in which one wants to believe as in a kind of fairy tale: “The judge of all will come; give to anyone according to his deeds; Yes, not fallen and lazy, but awake and exalted in the work of the unseen, prepare, in joy and the Divine chamber of His glory, let us rise, even though the celebrating voice is unceasing, and the inexpressible sweetness of those who see Your face, kindness indescribable ". The mythologization of consciousness is supported by the corresponding paraphernalia: an icon, a banner, a censer - in religion and portraits of leaders, sculptural works, political posters - in politics. Both religious and political discourse are theatrical and suggestive in nature. The ultimate goal of both religious and political discourse is the education of the individual.

Religious and medical discourse combines their sacred character. Both put the life of a person in the center of attention with the difference that the physical component is more significant for medical discourse, while the mental, emotional component acts as an accompaniment to the first and influencing it; whereas in religious discourse the emotional component, the state of the human soul, is important. The ritual (system of ritual signs) of religious and medical discourse is similar - a cassock, a miter, a censer, a cross and a number of other items - for clergy and a white coat, a medical cap, a stethoscope - for medical workers. These two types of communication are brought together by the presence of suggestion as a way of influencing the consciousness and psyche of a person.

A number of points of contact can also be traced between religious and artistic discourse. Within both, the function of aesthetic impact on the addressee is clearly manifested. In addition, for these types of communication, the function of transmitting information is relevant, but religious discourse turns out to be richer in terms of informing compared to artistic discourse. The topics of religious discourse are so diverse that it is difficult to find at least a topic that would not be reflected in it. Like artistic discourse, religious discourse is inherently theatrical, a particular plot is played out before the addressee of religious discourse, and the addressee is involved in the theatrical performance. These types of discourse are characterized by high emotionality and manipulativeness.

In second chapter" Basic concepts and values of religious discourse” analyzes the characteristics of the concept sphere of this discourse and the types of its precedence.

All concepts of religious discourse, according to the degree of belonging to the religious sphere, are divided into primary ones - originally belonging to the field of religion, and then transferred to the non-religious sphere (“God”, “hell”, “paradise”, “sin”, “spirit”, “soul”, “ temple") and secondary - covering both the religious and secular, worldly spheres, with a clear prevalence in the secular sphere ("fear", "law", "punishment", "love", etc.). The paper highlights: a) the concepts of the religious sphere, the associative field of which is closed by the sphere of religious discourse or inevitably remains within the framework of religious associative boundaries ("God", "faith", "spirit", "soul", "sin"); b) concepts that originally arose within the framework of religious discourse, but currently function equally both in religious discourse and in a sphere far from religion (“hell”, “paradise”, temple”); c) concepts that have been transferred to religious discourse from everyday communication and currently have a wide associative potential (“miracle”, “law”, “punishment”, “fear”, “love”).

Concepts "faith" and "God" are central to religious discourse. The concept of "faith" in the Russian language is actualized by means of a lexical unit, with identical semantic and structural content; while in English one can find lexical units "faith", "belief", "trust" - reflecting the essence of this concept. The lexical unit "faith", which is closest in its general meaning to the Russian-language "faith", has a common clarifying component "belief in truth without proof". This component “taking something for granted, without evidence” is the basic one for the Russian language. English is characterized by the dilution of concepts: "faith in something real", "trust" (trust) and "faith in something supernatural, high, divine" (faith). “Trust” implies trust, faith based on facts, objectively proven, while “faith” in its very semantics carries a connotation of “unproven”, “blind faith” - this is the kind of faith that is characteristic of the religious worldview and worldview. The lexical unit "belief" occupies an intermediate position, complementing the lexical potential of "faith" and "trust". The internal compactness of the lexical unit "faith" in the Russian language determines its powerful content and conceptual potential. The core of the concept "faith" in the Russian language is the meaning - "a firm belief in the existence of God", while among the peripheral components can be attributed - "confidence, conviction in something". In a broad sense, faith refers to all religious teaching; in a narrower sense, the fundamental relation of man to God.

The conceptual planes of the concept "God" in English and Russian languages almost completely coincide. Both in English and in Russian there are a huge number of lexical ways of verbalizing this concept: “God” - 1. the supreme being that controls the world; 2. idol, idol. "God" - 1. the Supreme Being, creator and ruler of the universe; 2. person greatly adored and admired, very influential person. The lexical means of actualizing the concept of "God" in Russian are richer and more diverse than in English: “God”, “Father (heavenly)”, “Father”, “My Shepherd”, “Lord of those who own”, “Judge of the living and the dead”, “Most High”, “Almighty”, “Lord”, “Creator”, “Mentor mine", "Lord":: "God», « Lord», « Father», « Almighty». In addition, there are various substitutes in Russian that expand and specify the content of this concept: “Humanity”, “Lord (o)”, “Keeper”, “Savior” (“Savior”), “Creator”, “Giver of life”, “Holy Strong”, “Our God Kings”, “Creator and Giver”, “Creator”, “Beginningless and Eternal Light”, “Lord Almighty”, “Immortal King”, “Comforter”, “King of Heaven”, “Strong Saint”, “Most High”, “Almighty”, “My Mentor”, “Lord ”,“ Overpowering ”,“ Prejudiced ”,“ Glorious ” etc. The concept of "God" focuses on the following qualities of the subject: a) a high status position, b) the possession of power over people, c) boundless love for people, d) protection, protection of a person, giving inner peace and confidence, e) hope for salvation through boundless faith and selfless service to God. In the paremiological fund of the Russian language, the concept of "God" finds a very contradictory embodiment. On the one hand, the idea of the complete and unlimited power of God, his omnipotence is implied: “God will tie the horns, so you will wear it”, “God will punish, no one will indicate.” On the other hand, it is emphasized that, despite the power and strength of God, there are things that are beyond the control even of him: “ God is high, the king is far away. All statements about God vary from praising God, recognizing his strength and power ( "God sees who offends whom") doubting his power "God sees the truth, but will not tell soon"). The proverbs also reflect the fact that God treats people differently: “ God gave you, but only promised us. All statements about God are divided by us into four groups: rationally stating: ( "God sees the truth, but will not tell soon"); critical evaluation ( “God is high, the king is far away”, “God did not level the forests”), invocation and prayer ( “God grant honor to those who know how to bear it”, “God grant they marry once, be baptized once and die once”); warning ( "Trust in God, don't make a mistake yourself").

Religious discourse has a special system of values. The values of religious discourse are reduced to the values of faith - the recognition of God, the concept of sin, virtue, salvation of the soul, the feeling of a miracle, etc. The values of religious discourse fall into four basic classes: supermoral, moral, utilitarian, subutilitarian (see: Karasik, 2002). However, religious discourse emphasizes supermoral and moral values. With regard to religious discourse, we distinguish between the mechanism of formation of values, on the one hand, and the mechanism of their functioning, on the other. The value picture of religious discourse can be presented in the form of oppositions - "good - evil", "life - death", "truth (truth) - lie", "divine - earthly".

“Good” in the Christian religious concept is realized and functions in the following meanings: good, positive deeds of a person (“ Trust in the Lord and do good; live on earth and keep the truth"); an honest, unsullied name of a person ( "A good name is better than a good suit, and the day of death is better than a birthday"); the righteousness of man "Do not leave a smart and kind wife"); serenity, peace "There is no good for one who constantly engages in evil") etc. The absolute good, ultimately, is the Lord himself. Good is opposed to evil. The concept of evil includes any bad deed that is contrary to religious morality, the divine world order ( "Do not be a wise man in your eyes, fear the Lord and turn away from evil"), something negative, ethically unacceptable ( “Do not deviate either to the right or to the left; remove your foot from evil"), negative qualities of a person ( “The evil eye is envious even of bread, and suffers poverty in its table”); illegal act ( “Do not plot evil against your neighbor when he lives with you without fear”); negative attitude of a person towards others and himself ( “Who is evil for himself, for whom will he be good?”). The categories of good and evil divide the whole world of a believing person into what is good - which means that there is a good approved by God and what is postulated as bad is prohibited by religious and morality, the provisions of the law.

The category of "life-death" divides a person's life into "before" and "after". Life is considered as a short period of a person's stay in the world ( “And your life in this world is easy fun and vanity, and only in the shelter of the future world is true life”). Death, on the one hand, causes a completely natural fear of the unknown, and, on the other hand, is seen as deliverance from the hardships of life, provided that a person has lived a righteous life (“ With the death of a wicked man, hope disappears, and the expectation of the wicked perishes. The righteous is saved from trouble ... "). Death is seen by the martyr as salvation, he is given the privilege of being united with Christ - this is the culmination of all life.

The category of truth (truth) and falsehood also seems to be an integral component of religious discourse. The sign of "truth" marks everything that corresponds to religious norms, and everything that deviates from the norm acts as false. It is no coincidence that in any religious worldview there is the concept of "true teaching". True, truth is regarded as the highest qualities of the Divine: “Your truth is like the mountains of God, and your judgments are like a great abyss!” and the only way to save man: “The one who walks upright, and does what is right, and speaks the truth in his heart…..He who does so; never waver". Lies are not just denied and rejected ( “My mouth will not tell lies, and my tongue will not speak lies!”), but entails punishment, which is perceived as a manifestation of the power of God ( “You will destroy those who speak lies; the Lord abhors the bloodthirsty and treacherous") and the triumph of divine justice ( "A false witness will not go unpunished, and whoever speaks a lie will perish"). If truth is associated with God and salvation , then lies lead to death: “There is no truth in their mouths; their hearts are destruction, their throats are an open tomb.", is associated with destructive power: “Everyone tells a lie to his neighbor; flattering lips speak from a feigned heart. The Lord will destroy the flattering mouth, the eloquent tongue ... ".

An important place in the system of values is occupied by the opposition: "earthly - divine." Everything that comes from God and is connected with him has an enduring value and, on the contrary, the world of people is imperfect and leads to death: “When I look at Your heavens, the work of Your fingers, at the moon and the stars that You have set: what is a man, that You remember him?...”. The world of people and the world of the divine are opposed as darkness and abyss on the one hand (“ I compared myself with those descending into the grave; I became like a man without strength ... You put me in the pit of hell, in darkness, in the abyss ..") and light, limitless power, on the other ( “From the end of the heavens His coming, and His going to the end of them, and nothing is hidden from His warmth”). Among the values of the divine are postulated: the power of the divine, the eternity of the divine, the unlimited power of the divine, the divine as a source of wisdom, the divine as grace (descending on man), the righteousness of the divine, the truth of God's judgment, the divine as the protection of man.

The opposition of wealth and poverty completes the value picture of religious discourse - everything material is short-lived and transient, a person should not attach importance to this, should not strive for wealth ( "He who hurries to wealth and does not think that poverty can befall him"). The oppression of the poor is seen as an act against the Lord himself ( “Whoever oppresses the poor, he blasphemes his Creator; whoever honors him does good to the needy.”). Poverty in the eyes of the Almighty is not a vice and a disadvantage, but, on the contrary, a quality that elevates a person and allows him to earn the favor of God. In religious discourse, both explicitly and implicitly postulated the position of the uselessness of material goods for a true believer and the need to take care of the soul. A poor person is seen as a being close to God, whom the Lord helps and supports in difficult life situations.

Since any assessment implies the obligatory presence of a subjective factor, the paper considers some types of modality that is superimposed on the descriptive content of the statement in a single picture of the values of religious discourse: the modality of assessment ( “Better is a dish of greens, and with it love, than a fatted bull and with it hatred”); modality of motivation and obligation ( "Walk in the path of the good, and keep to the paths of the righteous, turn away from evil"); modality of desire and request (“Lord! Hear my prayer, and let my cry come to You. Do not hide Your face from me; in the day of my sorrow, incline Your ear to me…”), modality of preference and advice "Trust in the Lord with all your heart, and lean not on your own understanding"); modality of warning and prohibition ( “... remove your foot from evil. Because the Lord watches the righteous ways, but the left ones are corrupted., "Do not enter the path of the wicked, and do not walk in the path of the evil"); threat modality . (“How long will you be ignorant, love ignorance? ... when horror will come upon you like a storm, and trouble, like a whirlwind, will come upon you; when sorrow and distress come upon you, then they will call me and I will not hear; in the morning they will look for me and will not find me»).

The paper considers the issues of precedence of religious discourse, highlights internal and external precedence. Internal precedence is understood as the reproducibility of well-known primary examples of religious discourse - fragments of the Holy Scripture in the process of constructing secondary genre examples of religious discourse - first of all, sermons: “We have no right to count on the fact that, having lived life somehow, unworthy of either ourselves or God, at the last moment we will be able to say: God be merciful to me, a sinner!

Speaking about the external precedent of religious discourse, we single out precedent names, precedent statements, precedent situations, precedent phenomena - each of these groups has a number of features of construction and functioning within the framework of religious discourse. The category of precedent names can be classified as common nouns: "angel", "satan", "god", "goddess", "dad", and own: "Jesus", "Ilya", "Moses", "Nicholas the Wonderworker",« Saint Peter", "Magdalene", "Judas", "BenedictXYI»; as well as such proper names, which, due to their frequent use, have partially passed into the category of common nouns: "Adam", "Eve", "Lord", "Most High" and others. A large number of biblical personal names have passed into the category of precedent ones: "Lazarus"(“Poor as Lazarus”, “Sing Lazarus”), "Magdalene"("Penitent Magdalene"), "Thomas"("Doubting Thomas), "Belshazzar"("Baltasar's Feast"), "Cain"("The Seal of Cain") "Mammon"(“Serve Christ and Mammon”). The use of a precedent name, as a rule, always entails the actualization of the precedent situation, for example, the precedent names "Adam", "Eve" inevitably entail the implementation of the precedent situation - the myth of the creation of the world. Units denoting the title, the title of a clergyman can act as precedents - “Pope”, “Archimandrite”, “Metropolitan”, “Bishop”, etc.: “One of the Vatican cardinals is asked: - Who will become the new dad? - I can not say ...... but I know for sure who will not ... - Who? “Petersburg has little chance.” A number of case names are associated with a positive evaluation - "Jesus", "Adam", "Eve", "Peter", etc., while others in their very semantics contain a negative evaluative component - Judas, Pilate, Herod. A precedent name can act as a substitute for a specific situation, or it can be used as a symbol, a substitute for the entire religious doctrine: "The great strategist did not like priests. He was equally opposed to rabbis, dalai lamas, priests, muezzins and other worshipers". A feature of the precedent name is its ability to function as a complex sign.

The precedent statement is included in the cognitive base of native speakers; as precedent statements in religious discourse function: "hungry and thirsty", "to beat oneself in the chest"; “do your bit”, “return to normal”, “drink / drink the cup to the bottom”, “the voice of one crying in the wilderness”, “sins of youth”, “gift of God”, “forbidden fruit”, “evil place”, “ topic of the day”, “stumbling block”, “leave no stone unturned”, “behind seven seals”, “root of evil”, “flesh of flesh”, “cornerstone”, “who is not with us is against us”, “face to face”, “between heaven and earth”, “in the seventh heaven”, “carry your cross”, “salt of the earth”, “wash your hands”, “daily bread”, “thegoldencalf» , « killthefattedcalf» , « tobear (carry) one’ scross», « acrownofthorns», « thecrumbswhichfellfromtherichman’ stable», « adeaddog» , « eatthefatoftheland», « togothroughfireandwater» ? « allfleshisgrass», « beone’ sflesh», « aforbiddenfruits», « serveGodandmammon», "Withleanhands» , « theHolyofHolies» etc. A case statement, like a case name, is associated with the whole situation; followed by precedent text. Thus, the precedent statement ceases to be a unit of language and becomes a unit of discourse. It focuses on the more significant passages of Scripture: Under our noses, the authorities arrange brothels. You Muslims should not allow this. Refer to Shariah punish the infidels!” . In some cases, the further context corrects the meaning of the precedent statement, changing the meaning of the situation: "And went against each other, brother against brother, son against father .... D-ah-ah-ah, this is a terrible thing: the third day of the wedding. In this case, there is a certain effect of deceived expectation, in which the end of the statement does not at all correspond to the seriousness of its beginning. Reducing the seriousness of the meaning of a precedent statement can be achieved either by changing the general context of its functioning, or by changing the person from which it comes: “A missionary in the wilderness met a lion. Terrified, he prays: - Oh, Great God! I beg you, inspire this lion with Christian feelings! ....... Suddenly the lion sits on its hind legs, bows its head and says: - Bless, Lord, the food that I will now take! . The meaning of a precedent statement may change under the influence of the context. : “Grandma, is it true that in a Christian way for every evil you have to pay with good? - True, granddaughter! - Well, give me a hundred rubles - I broke your glasses! Precedent statements that function within the framework of religious discourse are divided by us into: a) canonical - used without changes, b) transformed - those in which there are changes (substitution, contamination, change in the semantic vector).

A precedent situation is a certain reference situation. A striking example of a precedent situation is the situation of the betrayal of Jesus Christ, which has become the "standard" of betrayal in general - any betrayal is perceived as a variant of the original "ideal" betrayal, and the name of Judas becomes precedent, acquiring the status of a name-symbol. The cognitive base of a native speaker necessarily contains an idea of a precedent situation: “Never be afraid to do what you can't do. remember , the ark was built amateur. Professionals built the Titanic. A number of precedent situations have a specific name - "Babylon", "Golgotha", etc. Precedent situations can be updated with the help of a precedent name associated with this situation: "Judas" - sin, betrayal, "Magdalena" - repentance, "Christ" - suffering, salvation, "Adam and Eve" - the fundamental principle, original sin. A case situation (as well as a case statement) can be subject to contamination - the combination of two case situations into one: “- Here you are sitting, eating my bread, drinking my wine .... But one of you will betray me! There was an awkward silence. - And who is this Judas? John asked. - Yes, at least he is! - an accusing finger pointed to the end of the table. - Pavel! All faces turned towards the pale Pavel. - Well, dad, - muttered Pavlik Morozov and swallowed. - Well, you have jokes!. Starting as a situation that refers to the precedent of the betrayal of Judas and is directly related to the religious context, it suddenly turns into a situation that also refers to the well-known situation - the betrayal of the father by Pavlik Morozov. A well-known precedent situation can be transformed to such an extent that only the name, plot and some features that are recognizable by members of the society testify to it: “How did the world come about? - The Lord oversalted the soup. Angered, he splashed the soup (along with the spoon) onto a nearby dead stone. This is how the ocean was formed. In a hurry, trying to fish out a spoon (an antique, a gift from Aunt Sarah), God scalded his hand. So there was a scolding and, a little later, a gel for burns. Rain and wind were created to cool the situation. To facilitate the search, He created light. Darkness arose somewhat earlier, as an unpredictable side effect of growing black holes. The spoon, to everyone's joy, was successfully removed and placed in its rightful place. The poured out broth eventually died out and gave life to the first bacteria ... Further - all according to Darwin". There are cases of a “new” interpretation of a precedent situation and even some provisions of religious teaching: “Archaeologists have managed to completely decipher the inscription on the Tablet of the Testament. It turned out that there was only one commandment: “My son! Remember, NOT with verbs is written separately! For example: "do not kill", "do not steal", "do not commit adultery" ... ".

With regard to religious discourse, the paper considers precedent phenomena, which can be both verbal and non-verbal. The allocation of such a category within the framework of religious discourse is determined by the characteristics of this type of communication. To the category of precedent phenomena of religious discourse, we include: a) concepts characteristic of religious discourse: "religious commandments", "church sacraments", "act of purification", "confession", "descent of sacred fire", "fasting"; b) gestures characteristic of religious discourse: “falling with the sign of the cross”, “bow to the earth”; c) abstract concepts: "apocalypse", "sin", "hell", "temptation».

All precedent units can be used to place one or another fact, which is discussed in the text, in a certain historical (biblical) perspective; use an existing image in a new message; to refer to authority; to confirm the correctness of the transmitted thought; to focus on a bright image (aesthetic task).

The third chapter Genre Space of Religious Discourse” is dedicated to the genre specifics of religious discourse. We define a genre as a verbal design of a typical situation of human interaction, a set of text works united by a single goal, the same or similar topics, having similar compositional forms that are realized in a typical communicative situation. The identification of genres in religious discourse seems difficult due to: a) the complex nature of communication, within which the statement outgrows its boundaries and becomes an event; b) the complex nature of the illocutionary potential, a set of intentions that reveal rather complex configurations. In relation to religious discourse, we single out primary and secondary speech genres. We classify the genres of parable, psalm and prayer as primary. The category of secondary includes genres that are an interpretation of primary religious patterns - the texts of the Holy Scriptures as a whole, relying on them compositionally, situationally and value - sermon, confession, etc.

According to the type of inner intention, we single out groups of psalms of didactic, interrogative and emotive orientation. Psalms of a didactic orientation may contain: instructions, teachings to a person (“ Trust in the Lord and do good; live on earth and keep the truth»); clarification of the essence of deeds and the grace of God (“For as the heavens are high above the earth, so great is the mercy of the Lord to those who fear Him”); representation of the general picture of the world order and life ( “…. The sky is the Lord’s heaven, and He gave the earth to the sons of men…”); orders to a person, a guide to action ( “Sing a new song to the Lord, for He has done all the wonders!”); promises to man “Sacrifice praise to God, and pay your vows to the Most High ... I will deliver you, and you will glorify Me”) etc. Psalms of a directive orientation are distinguished by emotionality ( “Sing to our God, sing to His name, exalt Him who walks in heaven: His name is: the Lord; and rejoice before Him."). A number of psalms of this group are made up of short phrases-directives, which are perceived as a call to action: "Stop and know that I am God, I will be exalted among the nations, I will be exalted in the earth."

Interrogative psalms are extremely effective in terms of their impact. The interrogative form suggests an answer, and even if such an answer is not expressed explicitly, it certainly originates in the mind and soul of the believer: “Why do the peoples rage, and the tribes plot in vain? The kings of the earth rise up, and the princes confer together against the Lord and against His Anointed One?… So, think carefully, kings… Serve the Lord with fear and rejoice before Him with trembling.” Interrogative forms may contain a reproach to the Almighty for turning away from a person, not helping him: “Why do you stand afar off, why do you hide yourself in times of trouble?”; “How long shall I keep counseling in my soul, sorrow in my heart day and night? How long shall my enemy be exalted above me?" The reproach can come from God and be addressed to a person who has forgotten the commandments of God and lives unrighteously: “How long will my glory be mocked? How long will you love vanity and seek lies?.

Emotive psalms can convey: the internal state of a person, his emotions: "Look at me, Lord, for I am lonely and oppressed," « My lips rejoice when I sing to You; praise of God: “Bless the Lord, all His angels, mighty in strength, doing His word, obeying the voice of His word. Bless the Lord, all his host, his servants who do his will. Bless the Lord, all His works ... Bless the Lord, my soul!; gratitude to God for keeping the believer: “The Lord is my Shepherd, I will not need anything! He makes me lie down on green dwellings and leads me to still waters. Strengthens my soul; guides me in the paths of righteousness for His name's sake. If I go through the valley of the shadow of death, I will not fear evil, because You are with me; Your rod and Your staff - they comfort me. You have prepared a table before me in the sight of my enemies; anointed my head with oil; my cup is overflowing. So, may goodness and mercy (Your) accompany me, and I will dwell in the house of the Lord for many days.; confidence that the Lord will not leave the believer even in a moment of danger or death: “My refuge and my protection, my God, in whom I trust! ...... For His Angels will command about you - to protect you in all your ways. In their hands they will carry you, lest you strike your foot against a stone. You will step on an asp and a basilisk; you will trample on the lion and the dragon……..He will call to Me, and I will hear him; I am with him in sorrow; I will deliver him, and I will glorify him; I will satisfy him with length of days, and I will show him my salvation.”; feeling of bliss from communion with faith: “Blessed are those who dwell in Your house, they will praise You without ceasing .... one day in Your courts is better than a thousand. I wish it were better to be at the threshold in the house of God than to live in the tents of wickedness, for the Lord God is the sun and shield, the Lord gives grace and glory ... .... Lord of strength! Blessed is the man who trusts in You!” etc.

By temporal reference, we have identified psalms of a retrospective and introspective orientation, as well as psalms that either do not have any specific temporal reference, or are related to the present. Psalms of a retrospective nature can contain a description of a past event and at the same time carry a "binding" to the present situation, expressing the causes of events, the consequences of which are manifested at the present time and, one way or another, affect a person: “The Lord rewarded me according to my righteousness; according to the purity of my hands he rewarded me; for I kept the ways of the Lord and was not wicked before my God; for all his commandments are before me, and I did not deviate from His statutes…» . A retrospective account of events can record the sequence of steps a person took in the past in search of the truth of life: "Firmly trusted I'm on the Lord and he bowed down to me and heard my cry. Extracted me from a terrible ditch, from a muddy swamp; and set my feet on a rock, and approved my feet; and invested into my mouth a new song - praise to our God. The psalms may contain an indication of how terrible the punishment of God in the future can be if a person deviates from His commandments: “For Your arrows have pierced me, and Your hand is heavy on me. There is no whole place in my flesh from Your wrath; there is no peace in my bones from my sins. For my iniquities exceeded my head…” Retrospective psalms may contain reflections on the past: "God! You have rejected us, You have crushed us, You have become angry: turn to us. You shook the earth, broke it ..... You gave Your people a cruel test ... ", which turns into an acknowledgment of past mistakes: “I am mired in a deep swamp, and there is nothing to stand on; entered the depths of the waters, and their rapid current carries me away ... ", and in regret for the deed, repentance: “They sat in darkness and the shadow of death, chained with sorrow and iron; for they did not obey the words of God and neglected the will of the Most High»

The work also classifies psalms according to their internal character; psalms of a meditative, narrative, constative, appellative and emotive nature are singled out. In psalms of a meditative nature, the author, as a rule, reflects on: the truth of faith ( “He rests me…..Reinforces my soul……If I go and the length of the shadow of death, I will not fear evil, because You are with me; Your rod and Your staff!"); the existing world order and the state of things: ( “Blessed is the one whose iniquities are forgiven and whose sins are covered! Blessed is the man to whom the Lord will not impute sin .... ", By the word of the Lord the heavens were created, and by the spirit of His mouth all their host"); the majesty of God and his power “The voice of the Lord crushes the cedars….The voice of the Lord strikes the flames of fire…The voice of the Lord shakes the wilderness….the Lord will sit as king forever”); the righteousness and righteousness of God :( “For the word of the Lord is right, and all His works are faithful. He loves truth and judgment…”); the sinful nature of man “There is no whole place in my flesh ... .. there is no peace in my bones from my sins ...”); glorious deeds of God “Praise the God of Gods… He Who alone works great wonders….. Who created the heavens in wisdom,….. created the great lights… gives food to all flesh, for His mercy endures forever”); Man's feelings towards God “I remember God, and I tremble; I meditate, and my spirit fails. You do not let me close my eyes; I'm shocked and can't speak); the goodness of a man on whom the grace of God descended ( “Blessed is the man whom You admonish, O Lord, and instruct with Your law…”); the insignificance of man in comparison with God ( "Man's days are like grass.... The wind will pass over him, and he will not be .... The mercy of the Lord is from age to age ... the Lord is in heaven and His kingdom possesses everything”).

The main focus of the narrative psalms is a description of past and present events, the moral foundations of life ( “He tilted the heavens and descended ...... He fired his arrows and scattered them with many lightnings and scattered them…”) echoes the story of the creation of the world: “And God said, Let there be a firmament in the midst of the waters…. and separated the waters that were under the firmament from the waters that were above the firmament…” In the thematic and intentional plans, narrative psalms may contain: a statement of the greatness of the Lord ( “But you, O Lord, remain forever and the memory of you throughout generation and generation”); the repentance of a sinner, a plea for mercy ( “Have mercy on me, Lord, for it is hard for me; withered my eye, my soul, and my womb .... my life was exhausted from my sins ... "); gratitude to God for “keeping” the believer ( “Save me from the mouth of a lion, and from the horns of unicorns, having heard, deliver me .... My praise is about You at the great meeting; I will repay my vows before those who fear him.”); trust in God in adversity “Have mercy on me, heal my soul; for I have sinned against you. My enemies speak evil of me... All those who hate me whisper among themselves against me, plot evil against me.”); blessedness of the believers who visit the temple of the Lord ( “Blessed are those who live in your temple; they will praise You without ceasing"); confidence that the Lord will not leave the believer even in the moment of death and danger ( “The Lord is my hope; You have chosen the Most High as your refuge. Evil will not happen to you, and the plague will not come near your dwelling. For he commanded his angels concerning you to guard you in all your ways...) etc.

Psalms of a constative nature merge with narrative psalms. They postulate truths, axioms, which are the basis of life and the entire universe: the arrangement of the world by God ( “He turned the sea into dry land and founded everything…”); the law established by the Almighty “He made a rule in Jacob and made a law in Israel, which commanded our fathers to proclaim to their children, so that the coming generation might know”); might, power of the Almighty “Your day and Your night; You prepared the sun and the luminaries. You established all the ends of the earth, you established summer and winter.); God's power over the human world “Your heavens and Your earth; You created the universe, and what fills it You founded ... "). The psalms of this group divide the entire surrounding world into "the world of God" and "the world of man", opposing them. The world of the Lord and the Lord himself appear as just and unshakable: “Thy throne, O God forever; the scepter of righteousness is the scepter of Your kingdoms”; the world of man is portrayed as something sinful, capable of collapsing at any second: “... A person is like a dream, like grass that grows in the morning, blooms and turns green in the morning; in the evening it cuts and dries up. For we are vanishing from Thy wrath, and from Thy wrath we are in turmoil….”.

Psalms of an appellative nature are distinguished, firstly, by directiveness, communicative orientation, and, secondly, by emotiveness. Among the psalms of an appellative nature, we single out samples aimed at simply establishing contact, which differ in many respects in phaticism: “ I call to You, for You will hear me, O God; incline your ear to me, hear my words". The initiative to establish contact can come from both a person and the Lord with a request to a person to listen to prophecies, warnings: "Sons of men! How long will my glory be mocked!”.Together with the establishment of contact in the psalms of this group, there is a request for help: “You, Lord, do not depart from me; my strength! Hasten to help me; Deliver my soul from the sword and my lonesome from dogs.", as well as a reproach to the Almighty for not helping a person, turning away from him in difficult moments of his life and allowing lawlessness to be committed "God! How long are you going to look at this!.

According to the type of the leading strategy of the psalm, we single out psalms with the leading explanatory and leading evaluating strategies. The auxiliary strategies characteristic of this genre of religious discourse are communicative, prayerful, calling and affirming.

Parables, like psalms, are classified by us as primary genre examples of religious discourse. All parables are a hidden dialogue between the author and the addressee, and although there is no direct response, the recipient's consciousness itself generates the answer. The didactic nature of many parables, the desire to give instructions to a person, is realized in direct phrases-addresses: “Listen, my son, to the instructions of your father and do not reject the covenant of your mother ...”. The parable is based on the technique of allegory - a deep meaning is hidden behind the literal meaning, which, however, is easily predictable and deducible: “I passed by the field of a lazy man and by the vineyard of a foolish man. And behold, all this was overgrown with thorns, its surface was covered with nettles, and its stone wall collapsed. And I looked, and turned my heart, and looked, and received a lesson: “You will sleep a little, you will take a nap, you will lie down for a while with your hands folded; and your poverty will come like a passerby, and your need like a man armed”.

Many episodes of parables, and often entire parables, are built on contrast, demonstrating the positive and negative aspects of the universe: “The lazy hand makes the poor, and the hand of the diligent enriches ... .. Gathering during the summer is a wise son, sleeping during the harvest is a dissolute son .... The mouth of the righteous is the source of life, but the lips of the lawless will be blocked by violence.” Despite the possibility of multiple interpretations, the genre samples of parables are interpreted by different addressees more or less in the same way, exactly such conclusions are drawn, which, I would like to think, are embedded in the deep semantics of the parable by the author himself. This situation is quite understandable - the author of the parables describes each situation in such detail and gives clear interpretations that the conclusions suggest themselves.

The work highlights the parable-instruction, the parable-assertion and the parable-reasoning. If we talk about the percentage, then most of the parables are built and developed as parables-admonitions: "My son! do not forget my instructions, and let my commandments keep your heart". The ending of such a parable, summing up everything that has been said, is also quite fixed: “He who has found me has found life; he who has sinned against me harms his soul; all who hate me love death".

The parable-statement is built as a "stringing" of certain axioms on top of each other, containing what is known to a person, but what needs to be reminded to him, because in these givens is the basis of life. In such a parable, a contrast technique is often used: “a meek tongue is a tree of life, but an unbridled one is contrition of the spirit”, “a prudent heart seeks knowledge, but the mouth of fools feeds on stupidity”, “the wise inherit glory, stupid disgrace”, “the wise receive commandments with their hearts, but a fool stumbles with their lips”, “works the righteous - to life, the success of the wicked - to sin", "wealth will not help in the day of wrath, but the truth will save from death", "sinners are pursued by evil, but the righteous are rewarded with good", "the house of the wicked will be ruined, but the habitation of the righteous will prosper." Such a parable ends with a phrase summing up what has been said. Quite often, the final statement is not thematically related in content to the previous parable, but correlates with it at a deep level, a mental effort is required in order to connect the meaningful plan of the parable and its ending together: "On the path of truth is life, and on its path there is no death."

The parable-reasoning is close to the parable-assertion. The difference lies in the fact that in the parable-reasoning, the author, comparing different points of view and concepts, tries to justify his judgments, building a logical chain and establishing a cause-and-effect relationship: “you will not be afraid of sudden fear and destruction from the wicked when it comes, because the Lord will be your hope and will keep your foot from being caught”, “do not compete with a man who acts violently, and do not choose any of his ways; because he is an abomination to the Lord, but he has fellowship with the righteous.”. Most of the parables are built as parables-admonitions. The initial and final remarks of the parable create a kind of modal frame, in which the meaningful plan of the parable is enclosed. In the whole mass of final remarks, we have highlighted the conclusion-inference ( "The wise inherit glory, but the foolish inherit disgrace"), output-call ( “Stop, my son, listening to suggestions about evading the sayings of the mind ...”), output-order ( “So, children, listen to me and pay attention to the words of my mouth!...”), output-explanation ( "The Lord watches the righteous ways, but the left ones are corrupted"), output-tip(" Trust in the Lord with all your heart, and lean not on your understanding”), output-prediction (“ And your poverty will come like a passerby, and your need - like a man armed.) and output-threat: “…..when horror comes upon you like a storm, and trouble, like a whirlwind, will come upon you; when sorrow and distress come upon you, then they will call me and I will not hear; in the morning they will look for me and will not find me.

Prayer is the most characteristic genre of religious discourse. The semantics of prayer involves an appeal, a request, a prayer to God. At the same time, the direct feedback of the addressee - the Almighty - does not exist, it does not have a verbal expression, but "crystallizes" in the mind of the addressee. Prayer most often develops according to a certain scenario: an oath of allegiance to God, a request, a prayer of a person, an expression of gratitude for everything that the Almighty has sent down and continues to send to him. In form, prayer is a monologue, but at the same time, it has signs of dialogue, since the believer is in constant internal dialogue with God. The sender (addresser) of a prayer, although he addresses it to a very specific addressee - God, himself acts as a quasi-addressee, author, sender of a response. Religious consciousness involves the mental response of the addressee to himself, as if from the face of God. Saying a prayer, a person “scrolls” in his mind the possible answers of the Almighty from his point of view to his requests and prayers. Prayer, in essence, has two planes - explicit (meaningful core of prayer) and implicit (internal, hidden). Prayer is an iceberg, the upper (verbal) part of which lies on the surface, while the lower one, although hidden from perception, turns out to be more meaningful.

According to the method of implementation, prayers are divided into external and internal. External prayer means verbalized prayer, which is an act of resounding speech. Inner prayer is performed by a person in the soul and does not require verbalization; such prayer is not so strictly regulated, it is arbitrary. By the time of the utterance, prayers are divided into morning, noon, evening, midnight (depending on the time of the church service).

According to the type of addressee, we have singled out prayers to the Lord: “ Our Father, Who art in Heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as in Heaven and on earth. Give us our daily bread today…..”; Jesus Christ: All-merciful my God, Jesus Christ, many for the sake of love came down and became incarnate, as if you would save everyone. I pray to you, save me from deeds .... "; to the Mother of God: “My Most Holy Lady Theotokos, with Thy holy and all-powerful supplications, expel from me, Thy humble and cursed servant, despondency, oblivion, foolishness, negligence, and all filthy, crafty and blasphemous thoughts from my wretched heart and from my darkened mind ... ..”; to Guardian Angel: “Holy Angel, stand more wretched than my soul and more passionate than my life, do not leave me a sinner ....”; to a specific saint or Holy Trinity: “Rising from sleep, I thank Thee, Holy Trinity, for many, for the sake of Thy goodness and long-suffering, were not angry with me, lazy and sinful ... Enlighten my mental eyes, open my mouth to learn Thy words ....”.

According to the intentional orientation, we divide prayers into the following varieties: 1) invocative and supplicant : “Mistress, I pray Thee, grace my mind. Teach me the right, by the way of Christ's commandments. Strengthen your vigilance to the song, ward off the sleep of despondency ... Save me in the night and in the days, delivering me the fighting enemy. You gave birth to the life-giver of God, revive me with passions ... O dear doctor, heal the souls of my long-term passion "; 2) narrative-thankful: “Awakening from sleep, I thank Thee, Holy Trinity, for many, for the sake of Thy goodness and long-suffering, were not angry with me, lazy and sinful, lower thou didst destroy me with my iniquities; but you usually loved mankind and raised me up in the hopelessness of the lying ... "; 3) laudatory and thanksgiving: “ We thank Thee, as if you did not destroy us with our iniquities, but you usually loved humanity, ... enlighten our thoughts, eyes, and lift our mind from the heavy sleep of laziness: open our mouths, and fulfill Your praise ... Amen ".

The intention of asking is the main one in any prayer. In all the variety of samples analyzed, it is possible to single out some individual intentions or directions within the subclass of requests itself. First of all, it is necessary to distinguish between such groups of speech patterns as a request “for oneself” and a request “for another”. However, all requests (even those that are expressed, as it were, for another person, for some third person) in one way or another relate to the person praying, he “includes”, “ranks” himself with fellow believers, with a community of people, he recognizes himself as part of a community of believers: “Open the doors of mercy to us, blessed Mother of God, who hope in You, let us not perish, but let us be delivered from troubles by you: Thou art the salvation of the Christian race.”

Unlike the primary genres of parable, psalm and prayer, the sermon is one of the secondary genre examples of religious discourse. From a linguistic point of view, a sermon is a monologue delivered by a clergyman both within the framework of the divine service and during a time not limited by the time of the church service, a monologue containing teachings, instructions, explanations of the foundations of faith, etc. for the purpose of a specific religiously motivated impact on the addressee. The task of the preacher is to reveal and convey to the believer the position and basic truths of the Christian faith, to help to penetrate deeper into the meaning of Scripture, to encourage listeners to conform their lives with Christian teaching.

From the point of view of the central intention, there is a moralizing sermon (explaining the main points of ethics, norms and rules of human behavior in accordance with the canons of religious teaching and moral norms), explanatory (explaining any issue or problem), dogmatic (explaining the main provisions of doctrine and faith) , apologetic (protecting the truths of religious teaching from false teachings and delusions of the human mind), accusatory (explaining the rules and norms of behavior that should be inherent in a true believer, by exposing behavior and moral standards that are objectionable to God). From the position of fixing the presented material, the sermon can receive both oral and written form of fixation. As a rule, the oral form of preaching prevails, since direct contact with a communication partner allows you to repeatedly increase the degree of impact of the preacher's message on the listeners through the use of paralinguistic means.

It seems possible to single out a free sermon and a sermon with a "hard" binding to the text of the source. The latter is distinguished by the frequent use of quotations from the Holy Scriptures. It is also possible to single out a thematic sermon devoted to some important problem or issue, both raised in Scripture, and with particular relevance in our day (the latter type is the most frequent).

Structurally, the sermon can be divided into three parts: introduction, main part of the sermon and conclusion. The introduction may contain an epigraph, a greeting, the actual introductory part. The main part of the sermon contains segments related to the subject, the theme of the sermon. The conclusion is assigned a particularly important role, it is distinguished by simplicity of presentation (and, consequently, perception), serious character, unconditional connection with the main part of the sermon, and logic. The initial fragments of the sermon are almost always standard, clichéd: “Let’s remember today……”, “Let’s talk about……”, “We know/heard a parable about….”, “I want to draw your attention to…”, “How often we hear….” and others. To a lesser extent, the ways of completing the sermon are clichéd; completion is built on two main models - discursive and appellative. Among the main functions of preaching, one can single out influencing, didactic, persuading, edifying, prophetic. The impact on the addressee of the sermon is the impact of a special kind, which can be defined as an involving impact. This is facilitated by the questions with which the preacher addresses the flock: “But when we are hungry, when we are in despair, when we are starving and dying, do we always remember that we have turned away from God, from the living God? That we have rejected the living Bread of Heaven? That we have created a false relationship with the people around us, giving away what was not ours, what was taken at the moment when it was given?. Such questions stimulate the mental activity of listeners, make them look for answers to questions that are relevant to a person.

It seems possible to single out a number of compositional schemes for constructing a sermon: 1. a) appeal to the Biblical story, b) interpretation of the biblical motive, c) generalizing reasoning about the essence of a certain act, phenomenon, event, d) conclusion; 2. a) illustration of an example or examples from a person's life, b) a possible outcome of a person's life, c) drawing a parallel with the Biblical story, d) conclusion; 3. a) an appeal to the Biblical story, b) an example or examples from a person’s life and their interpretation, c) a generalizing discussion about the essence of a certain act or event in a person’s life, d) a return to the Biblical story for the purpose of teaching or edification.

In the most general form, the mechanism for the development of a sermon can be represented as follows: a premise (God does not act in the way that a person expects), a thesis (God always acts in his own way, knowing what and how is best for a person), a logical conclusion (God, knowing what is good for a person, still leaves the latter the right to make a final decision and commit a certain act); the final call (trust God in everything and comprehend the highest good).

For the success of any sermon, it must meet the following requirements: the addressee must have faith (without this prepositional component, no sermon will have an effect, and the intentions of the addresser will not achieve the desired result), communicants must own a common code, must have approximately the same amount of background and special knowledge, the addresser and the addressee must have a certain emotional community, the addressee must be internally open to receiving the information transmitted by the addressee.

Confession is "one of the seven sacraments of the church, in which the penitent Christian is forgiven for his sins and is given grace-filled help to improve his life." The psychology of confession is closely connected with the psychology of prayer. Repenting for sins, the believer prays for forgiveness and firmly believes that he will receive it. Just as in linguistics and communication theory there are postulates of communication, norms and rules of speech behavior, in religious consciousness, in the minds of believers and simply sympathizers, there is a concept of moral standards of behavior that are laid down and regulated by verbalized commandments: “Do not make yourself an idol”, “Do not kill”, “Do not commit adultery”, “Do not steal”, etc. In addition to these commandments (commandments-prohibitions), in the religious consciousness there are also “commandments of blessedness”, called “permissive” and dictating to a person what he can do and what he is ordered to do by moral and ethical standards and religious rules: a) "Blessed are the poor in spirit: for theirs is the kingdom of heaven"; b) “Blessed are those who mourn: for they will be comforted”; c) “Blessed are the meek: for they shall inherit the earth”; G) "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied"; d) "Blessed are the merciful: for they shall receive mercy"; e) "Blessed are the pure in heart, for they shall see God"; g) "Blessed are the peacemakers: for they shall be called sons of God"; h) "Blessed are those who are persecuted for righteousness' sake: for theirs is the Kingdom of Heaven"; and) “Blessed are you, when they reproach you, and wait, and speak every evil word against you lying, for My sake. Rejoice and be glad, for your bribe is plentiful in Heaven!” All these permissions and prohibitions regulate the life, behavior (including speech) of the believer.

Confession involves a person's assessment of his actions and deeds, correlating them with the rules and norms of behavior established by God, and making an assessment of himself. Moreover, although the assessment is given by the person himself, it turns out to be quite objective. A person is sure that there is some higher power that controls him, so he simply cannot be cunning. The genesis of confession can be represented in the following chain: 1) the existence in the mind of a believer of established norms and rules of behavior, 2) sin (committing an unethical action forbidden by faith and general human morality), 3) the existence in the minds of believers of the concept of a possible punishment for a committed sin, 4) punishment (real or potential), 5) the possibility of gaining eternal life and unity with God through repentance. It can be seen that this chain is completely built on causal relationships and sin, in the proper sense of the word, is only one of the links in the chain.

Genre samples of confession are not homogeneous. According to the place of confession, one can distinguish between church and home confession. According to the type of presentation, confession is verbal and non-verbal. Verbal confession is a type of communication between a believer, a parishioner, and a priest, in which the believer lists the sins he has committed, and the clergyman, acting as a medium, "by the power given to him by God" forgives the person's sins. The role of the "priest-medium" in this case is to carefully listen to what the person said, agree with the correctness of his assessment, also classifying what the person committed as a sin, approve his desire and readiness to repent and embark on the path of correction, and then pronounce the clichéd phrase that completes the confession: " Go in peace, my son. Your sins are forgiven you." Speaking to a medium, confessing his sins, a person in his soul confesses to the Almighty himself. All the personal qualities of the medium in this case are leveled, his role often comes down to pronouncing the initial and final lines of the confession: “Repent, my son…” and “Go in peace, my son, your sins are forgiven you.” In contrast to verbal confession, in non-verbal confession there is a one-way connection between the clergyman and the confessor. As a rule, during the evening service, a penitential prayer is read by the priest, listing all the possible sins of a person and calling on the Lord for forgiveness and forgiveness of sins. The believer, mentally repeating the words of the penitential prayer, turns to the Lord with a request for forgiveness of sins and forgiveness. At the same time, the medium “falls out” of the functioning chain somewhat, creating only a kind of background. By the number of participants, we distinguish between private (personal) and general (collective) confession. In private confession, the person himself and the medium, who receives the confessional statements of the person, participate. In collective confession, paradoxically as it may sound, the center of it is the repentant person himself, left alone with his sin, a sense of shame and remorse for committing it. Reading the confessional prayer in church creates an emotional background that helps the believer tune in to inner repentance. According to the form of organization, we distinguish between free (spontaneously developing) and fixed (prayer) confession. Free confession, as a rule, is a personal confession - a conversation and confession of a person to a clergyman. A fixed prayer confession consists in reading a repentant, confessional prayer, which is built as a list of all the possible sins of a person; the believer, listening to the prayer of repentance, confesses in his soul before God. At the same time, confession is devoid of individuality. According to the presentation material (content), we distinguish selective (concrete) and abstract (all-encompassing) confession. Electoral confession has a rather narrow character. It represents “repentance for the topic of the day”, a plea for forgiveness of any specific sin committed by a believer, with a person’s clear awareness of his sinfulness and anticipation of a possible future punishment.

In the structure of confession, it seems possible to single out three main stages: a) the stage of preparation, b) the meaningful or significant stage of confession, and c) the final or final stage. The preparation stage (the initial stage of confession) consists in the reading by the clergyman of the “permissive prayer” and explaining the importance of confession. The purpose of this stage is to set the believer to “open up”, point out the need to talk about the sins committed and repent. At this stage, the clergyman cites passages from the Holy Scriptures, containing an indication of how merciful God is, how strong is his love for man and forgiveness. This part is designed to prepare a person for such a state when he is ready to “open his soul”. The content stage is the core of confession. At this stage, the activity of the clergyman is reduced to a minimum, but at the same time, the activity of the believer, confessing, increases. The final or final stage, called "permission" in religious practice, consists in the comments of the clergyman about what he heard. This stage is short, it consists in a verbally formalized statement: “My son (my daughter), go in peace, your sins are forgiven you. Go and sin no more!”; it is also accompanied by a non-verbal reaction of the clergyman - the laying of the "epitrachel" (the vestments of the clergyman, which is worn around the neck and freely falling in front of a wide two-part ribbon) on the confessor's head.

Fourth chapter"Strategies of Religious Discourse" is devoted to the strategies of its construction and development. Among the strategies of religious discourse, we single out general discursive and particular strategies that are characteristic of religious discourse. The paper analyzes organizing (inherent in any discourse, regardless of the type and tone of communication, the nature of the relationship of communicants), uniting (common for religious discourse with other types of communication, but having a number of features in this type of communication) and highlighting (characteristic of this type of discourse, creating its specificity and distinguishing it from other types of communication) strategies.

Among the organizing strategies of religious discourse we include communicative and actually organizing. Communication strategy is leading in the genre of sermon and acts as an auxiliary in prayer (in particular, collective prayer). It can be implemented through contact-establishing questions, replicas-calls that clearly define the line of action and human behavior: “Hear my wise speech, and incline your ear to me, wise ones!”, “Shout to the Lord, all the earth! Serve the Lord with joy." In the genre of prayer, a reverse implementation vector is presented, in which the call comes from a person and is addressed to the Almighty (in order to establish spiritual contact with God): “Vladyka, Lord Jesus Christ, our God, as good and loving of mankind, hear me and despise all my sins”; “Oh, Blessed Virgin Mother of the Lord, Queen of Heaven and Earth! Listen to the painful sighing of our souls, look from the height of Your holy on us, with faith and love worshiping Your most pure image.

Organizing strategy consists in the joint actions of the participants in communication to organize the communication process. In religious discourse, a great burden in organizing the process of communication falls on the clergyman, as a more active participant in the discourse, setting the tone for communication. This strategy acts as a leading one in the genre of sermon, as an auxiliary it can be realized in prayer and confession: calls for collective prayer: “ Let us pray to the Lord in peace"; repentance, the celebration of the sacrament of communion: “Brothers and sisters, come, partake of the blood and body of Christ and confess…”; various divine prohibitions and permissions that organize human life: “Love your neighbor”, “Honor your father and your mother”, “Do not steal”, “Do not commit adultery” etc.

Prayer, confessional and ritual strategies are among the distinguishing strategies. Prayer Strategy is realized in the form of an appeal to God: "To Thee, O Lord, Lover of mankind, I resort" and is closely related to the expression of gratitude: “Give thanks to the unworthy beings of Thy servants, O Lord, for Thy great deeds that have been upon us, glorifying Thee, we praise, bless, thank, sing and magnify Thy goodness, and slavishly with love we cry out to Thee: Our benefactor, Savior, glory to Thee” and praising God: “We praise God to you, we confess the Lord to you, we magnify the whole earth to you the eternal Father; To you all the Angels, to you the Heavens and all the Powers, to you the Cherubim and Seraphim cry out with unceasing voices! This strategy acts as a driving mechanism for the development of not only prayer, but also confession: “Accept, Lord, my repentance. Cleanse me from sin……” and also the psalms: “Arise, Lord! Save me my God! For You strike in the cheeks of all my enemies; you break the teeth of the wicked!” and parable: “Two things, Lord, I ask of You, do not refuse me before I die: give away vanity and lies from me, do not give me poverty and wealth, feed me with daily bread”.

Confessional strategy close and closely related to the prayer, but has the opposite vector of direction. If the prayer strategy is typical for those genre samples of religious discourse in which a person turns to the Almighty, asking for help and protection, then when implementing the confessional strategy, a person acts as a exposer of himself, his sinful actions and thoughts. The confessional strategy is much broader than the genre of confession, and is implemented in the genre of prayer and sermon.

Ritual strategy permeates the entire religious discourse and is realized in all its genre samples without exception. The church ritual is valuable for its traditional character and emotionality. All important events in the life of human society are not only accompanied by a ritual, but are also experienced through a ritual: birth (baptism), the transition of a teenager to the adult world (initiation), marriage and the creation of a family (wedding), death (funeral). Ultimately, the entire religious discourse is built on the ritual strategy.

Among the unifying strategies, we include explaining, evaluating, controlling, facilitating, inviting and affirming. Explanatory strategy represents a sequence of intentions focused on informing a person, giving him knowledge about the world, religious teachings, faith, etc. This strategy is leading in the genres of parable, sermon; the task of the preacher is to form in the addressee a certain system of assessments and values, a certain view of the world and attitudes towards the issue under discussion. This strategy can also be highlighted in a number of psalms. It can take the form of a statement, a statement of indisputable truths: “The main thing is wisdom: get wisdom, and with all your name get understanding”; “He who walks upright and does what is right; and speaks the truth in his heart; who does not slander with his tongue, and does not do evil to his sincere ... .. who does not give his silver at interest, and does not receive good against the innocent. He who does this will never be shaken". The explanatory strategy in a reduced form is also implemented in the genre of prayer, when the prayer interprets the reasons and motives for his appeal to the Almighty: “Have mercy on me, Lord, for I am kind and philanthropist!”, “My Most Holy Lady Theotokos, deliver me from many and fierce memories and enterprises, and free me from all evil actions. For blessed are you from all generations, and Your honorable name is glorified forever and ever. Amen".

Promotional strategy consists in supporting and advising the believer (it has a lot in common with evaluating) and finds implementation in those samples of religious discourse that involve direct contact between the participants - the clergyman and the believer (sermon and confession). In other genres, this strategy acts as an auxiliary one.

Approval strategy lies in the affirmation of indisputable truths, axioms that form the basis of religious teaching. It is realized to a greater extent in the texts of the Holy Scriptures, abound in such phrases of the parable: “The Lord gives wisdom, from His mouth comes knowledge and understanding”, “The path of the righteous is like a luminous luminary, which shines more and more until full day”, "I love those who love me, and those who seek me will find me" psalms: "The heavens proclaim the glory of God, and the firmament proclaims the work of His hands", "God is our refuge and strength, a quick helper in trouble", as well as some prayers, where the affirmative strategy accompanies the prayer: “My hope is the Father, my refuge is the Son, my protection is the Holy Spirit: Trinity Holy glory to You».

Summoning Strategy is realized in those patterns of discourse that are addressed to the addressee and are aimed at calling for certain actions and behavior. It is realized, for example, in the course of building a church service - during the celebration of the divine liturgy, when the clergyman proclaims: “Let us pray to the Lord in peace!”(followed by congregational prayer). The calling strategy finds realization in the texts of the sermon: "Listen, brothers and sisters, and heed the word of God" and also in parables: “Listen, my son, to the instructions of your father, and do not reject the precepts of your mother!”, "My son! Honor the Lord, and you will be strong, and besides Him, fear no one!”.

Control strategy involves direct contact with the addressee and finds implementation mainly in genre patterns, which are built as a process of communication between communicants - in a sermon, when the preacher can control the degree of understanding of what he said with questions that require a feedback: “Christ encompasses all with one love. And we are all called, being Christ's, to treat everyone for the sake of whom the Savior came to earth, for the sake of whom the Father gave His Only Begotten Son to death……..Do you understand the meaning of Christian love? Is that how you treat people? Don't you divide people into "us" and "them", into friends and enemies?. The signs of attracting and retaining the attention of the addressee contribute to the implementation of the controlling strategy: appeals, raising and lowering the voice, comments.

Evaluation strategy inherent in religious discourse by its very nature, since its ultimate goal is to form in a person not only beliefs and the foundations of faith, but also a certain system of assessments and values. The evaluation strategy is implemented in parables: "Better open reproof than hidden love", « Better a little with the truth than a lot of gain with untruth" and psalms: “I hate lies and abhor them; I love your law". It acts as an auxiliary in the genre of prayer, when, along with the prayer, the believer evaluates some phenomena and events as positive, and therefore asks the Lord to send him well-being, love, health, etc.: “Lord, give me the thoughts of confessing my sins. Lord, give me humility, chastity and obedience. Lord, give me patience, generosity and meekness ... ", or to protect him from what is sinful and will not bring good: “ Our Father, Who art in Heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as it is not in heaven, but on earth. Give us our daily bread today; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one". The evaluative strategy is one of the driving mechanisms in the genre of confession, during which a person evaluates his life and chooses what, from his point of view, does not correspond to the norm.

All the features of the construction, development and functioning of religious discourse considered in the work turn this type of communication into a specific model of communication. The study of religious discourse makes it possible to significantly expand and supplement the general theory of discourse and include both general questions of a conceptual plan, genre and value differentiation, and more specific questions of precedence.

The main provisions of the dissertation are presented in the following publications:

monograph:

1. Bobyreva E.V. Religious Discourse: Values, Genres, Strategies (on the Material of the Orthodox Faith): Monograph / E.V. Bobyrev. - Volgograd: Change, 2007. - 375 p. (23.5 p.l.).

2. Bobyreva E.V. Semiotics of religious discourse / E.V. Bobyreva // Proceedings of the Volgograd State Pedagogical University. Series "Philological Sciences". No. 5 (18) 2006. S. 23-27. (0.5 p.l.).

3. Bobyreva E.V. Precedent statements of religious discourse // Proceedings of the Volgograd State Pedagogical University. Series "Philological Sciences", No. 2 (20) 2007. P. 3-6 (0.4 pp).

4. Bobyreva E.V. Concept sphere of religious discourse / E.V. Bobyreva // Vestnik MGOU. Series: Philology. 2007. No. 3. (0.6 pp).

5. Bobyreva E.V. Religious discourse: values and genres // Knowledge. Understanding. Skill. 2007. No. 4. (0.6 pp).

6. Bobyreva E.V. Formation and functioning of the values of religious discourse // Lecturer. 21 century. 2007. No. 3. (0.5 pp).

articles in collections of scientific papers and materials of scientific conferences:

7. Bobyreva E.V. Culturological aspect of dialogue replicas / E.V. Bobyreva // Linguistic Personality: Problems of Semantics and Pragmatics: Sat. scientific tr. Volgograd: College, 1997. S. 87-97. (0.7 p.l.).

8. Bobyreva E.V. Correlation of initial and final remarks in various types of dialogues / E.V. Bobyreva // Sat. scientific Proceedings: Linguistic Mosaic: Observations, Searches, Discoveries. - Issue 2. - Volgograd: VolGU, 2001. S. 30-38 p. (0.5 p.l.).

9. Bobyreva E.V. The place of religious discourse in the typology of discourses / E.V. Bobyreva // Language units and their functioning. Interuniversity. Sat. scientific tr. - Issue. 9. Saratov: Scientific book, 2003. - S. 218-223. (0.4 p.l.).

10. Bobyreva E.V. Functional specificity of religious discourse / E.V. Bobyreva // Language units and their functioning. Interuniversity. Sat. scientific tr. Issue. 10. Saratov: Scientific book, 2004. - S. 208-213. (0.4 p.l.).

11. Bobyreva E.V. Characteristics of an akathist as an example of religious discourse / E.V. Bobyreva // Language Educational Space: Personality, Communication, Culture. Materials of the regional scientific and methodological conference on the problems of teaching foreign languages (Volgograd, May 14, 2004) - Volgograd, 2005. P. 11-13. (0.2 p.l.).

12. Bobyreva E.V. Informativity of religious discourse / E.V. Bobyreva // Topical issues of modern linguodidactics. Sat. scientific Art. Volgograd, 2006. S. 11-14. (0.3 p.l.).

13. Bobyreva E.V. Akathist as a genre example of religious discourse / E.V. Bobyreva // Language educational space: profile, communication, culture. Materials of the international scientific-methodical. conf. Volgograd: Paradigma, 2006, pp. 69-72. (0.3 p.l.).

14. Bobyreva E.V. Linguistic features of religious discourse / E.V. Bobyreva // Axiological linguistics: problems of cognition and communication. Sat. scientific tr. Volgograd: College, 2006. S. 81-88. (0.5 p.l.).

15. Bobyreva E.V. Institute of Religion. Sign space of religious discourse / E.V. Bobyreva // Bulletin of the Volgograd State University. Series 2. Linguistics. Issue. 5. 2006. C 149-153. (0.5 p.l.).

16. Bobyreva E.V. The stereotype of a clergyman in Russian linguistic culture / E.V. Bobyreva // Homo Loquens. Issues of linguistics and translatology: Sat. articles. Issue. 3., Volgograd, 2006. S. 6-13. (0.5 p.l.).

17. Bobyreva E.V. Genre space of religious discourse: psalms / E.V. Bobyreva // Actual problems of philology and pedagogical linguistics. Sat. scientific tr. Issue. VIII. Vladikavkaz, 2006. S. 163-169. (0.5 p.l.).

18. Bobyreva E.V. Internal plan, dynamics of development and dialogue parable / E.V. Bobyreva // Ethnocultural Conceptology. Interuniversity. Sat. scientific tr. Issue. 1. Elista: Kalm Publishing House. state un-ta, 2006. S. 195-202. (0.5 p.l.).

19. Bobyreva E.V. Genesis of development and main types of confession / E.V. Bobyreva // Interregional scientific readings dedicated to the memory of prof. R.K. Minyar-Belorucheva, Sat. scientific articles. Volgograd, 2006. S. 295-303. (0.5 p.l.).

20. Bobyreva E.V. Binary nature of the values of religious discourse: "truth-false" / E.V. Bobyreva // Language. Culture. Communication. Proceedings of the international scientific conference. Volgograd, 2006. S. 40-47. (0.5 p.l.).

21. Bobyreva E.V. Life and death in a single value picture of religious discourse / E.V. Bobyreva // Artistic text: Word. Concept. Meaning. Materials of the VIII All-Russian Scientific Seminar. Tomsk, 2006, pp. 178-181. (0.3 p.l.).

22. Bobyreva E.V. System-forming and system-acquired features of religious discourse / E.V. Bobyreva // Linguistics and literary criticism in synchrony and diachrony. Interuniversity. Sat. scientific Art. Issue. 1. Tambov, 2006, pp. 53-55. (0.2 p.l.).

23. Bobyreva E.V. Communicative component of preaching / E.V. Bobyreva // Speech communication at the present stage: social, scientific-theoretical and didactic problems. Materials of the international scientific-practical conference, April 5-7. Moscow, 2006, pp. 106-112. (0.4 p.l.).

24. Bobyreva E.V. The role of the final replica of the parable in the formation of the modal frame of this sample of religious discourse / E.V. Bobyreva // Genres and types of text in scientific and media discourse. Interuniversity. Sat. scientific papers Issue. 3. Orel, 2006. S. 32-38. (0.4 p.l.).

25. Bobyreva E.V. Value picture of religious discourse, formation of values / E.V. Bobyreva // Epic text: problems and prospects of study. Materials of the 1st international conference. Part 1. Pyatigorsk, 2006. S. 68-75. (0.5 p.l.).

26. Bobyreva E.V. Religious discourse: cultural heritage and place in the modern world / E.V. Bobyreva // Culture of the XIX century. Proceedings of the scientific conference, Part 1. Samara, 2006. S. 185-191. (0.4 p.l.).

27. Bobyreva E.V. Intentional and temporal organization of the psalm as a genre of religious discourse / E.V. Bobyreva // XI Pushkin Readings. Materials of the international scientific conf. St. Petersburg, 2006. S. 25-30. (0.3 p.l.).

28. Bobyreva E.V. precedent name. Issues of precedence of religious discourse / E.V. Bobyreva // Onomastic space and national culture. Materials of the international scientific and practical conference. Ulan-Ude, 2006. S. 244-248. (0.3 p.l.).

29. Bobyreva E.V. The place of ritual in the process of intercultural communication / E.V. Bobyreva // Cross-cultural communication in the 21st century. Sat. scientific articles. Volgograd, 2006. S. 31-37. (0.4 p.l.).

30. Bobyreva E.V. Development and strategies for constructing a sermon / E.V. Bobyreva // Cross-cultural communication in the 21st century. Sat. scientific articles. Volgograd, 2006. S. 27-31. (0.3 p.l.).

31. Bobyreva E.V. Key concepts of religious discourse / E.V. Bobyreva // New in cognitive linguistics. Proceedings of the I International Scientific Conference "Changing Russia: New Paradigms and New Solutions in Linguistics". Kemerovo, 2006, pp. 309-315. (0.4 p.l.).

32. Bobyreva E.V. Religious discourse: construction and development strategies / E.V. Bobyreva // Man in communication: concept, genre, discourse. Sat. scientific tr. Volgograd, 2006. S. 190-200. (0.6 p.l.).

33. Bobyreva E.V. The concept sphere of religious discourse: the concept of "fear" / E.V. Bobyreva // Language and national consciousness: Problems of comparative linguoconceptology. Materials of the interregional school-seminar of young scientists. Armavir, 2006. S. 14-17. (0.3 p.l.).

34. Bobyreva E.V. Correlation of the initial and final remark of the prayer / E.V. Bobyreva // Problems of culture of speech in modern communicative space. Materials of interuniversity scientific. conf. March 28-29, 2006. Nizhny Tagil, 2006, pp. 64-66. (0.3 p.l.).

35. Bobyreva E.V. Content Plan and Interpretation of Psalms as a Genre of Religious Discourse / E.V. Bobyreva // Problems of school and university analysis of a literary work in the genre-generic aspect. Sat. scientific and methodical articles. Ivanovo, 2006. S. 6-16. (0.7 p.l.).

36. Bobyreva E.V. Content and structural plan of prayer: initial and final remarks / E.V. Bobyreva // Actual problems of linguistics of the XXI century. Sat. articles based on scientific materials. conf. Kirov, 2006. S. 54-59. (0.4 p.l.).

37. Bobyreva E.V. Formation of the values of religious discourse / E.V. Bobyreva // Progressive technologies in training and production: Proceedings of the IV All-Russian Conference. T. 4. Kamyshin, 2006. S. 18-23. (0.4 p.l.).

38. Bobyreva E.V. Features of the syntactic organization of religious discourse / E.V. Bobyreva // General theoretical and practical problems of linguistics and linguodidactics. Materials of the international scientific-practical. conferences. Yekaterinburg, 2006, pp. 43-49. (0.5 p.l.).

39. Bobyreva E.V. Content Plan and Ritual of Religious Discourse / E.V. Bobyreva // Tenth Efremovsky Readings. Sat. scientific Art.: SPb., 2007. S. 80-84. (0.3 p.l.).

40. Bobyreva E.V. Religious text as an information and communication system / E.V. Bobyrev // Zhitnikov Readings VIII. Information systems: Humanitarian paradigm. Mat-ly all-Russian. scientific conf. Chelyabinsk, "Encyclopedia" 2007. S. 130-134. (0.3 p.l.).

41. Bobyreva E.V. Content Plan and Concepts of Religious Discourse / E.V. Bobyreva // Scientific Bulletin of the Voronezh State. architectural and civil engineering university. Series: Modern linguistic and methodological-didactic research. Issue. No. 6, Voronezh, 2006. S. 90-96. (0.5 p.l.).

42. Bobyreva E.V. Value picture of the world of religious discourse / E.V. Bobyreva // Actual problems of linguistics and linguodidactics: theoretical and methodological aspects. Materials intl. scientific-practical. conf., April 16, 2007. Blagoveshchensk, 2007, pp. 79-86. (0.4 p.l.).

43. Bobyreva E.V. Content and structural plan of prayer: initial and final remarks / E.V. Bobyreva // Actual problems of linguistics of the XXI century. Sat. articles based on the materials of the international. scientific conf. Vyatka State University. Kirov, 2006. S. 54-59. (0.4 p.l.).

44. Bobyreva E.V. The place of religious discourse among other types of communication: political and religious discourse / E.V. Bobyreva // Personality, speech and legal practice: Interuniversity. Sat. scientific tr. Issue. 10, Part 1. Rostov-on-Don, 2007. S. 44-49. (0.3 p.l.).

45. Bobyreva E.V. The main value orientations of religious discourse / E.V. Bobyreva // Language communications in the system of social and cultural activities. Samara, 2007, pp. 74-81. (0.5 p.l.).

46. Bobyreva E.V. Genres of parable and psalm in the context of religious discourse / E.V. Bobyreva // Literature in the context of modernity. Proceedings of III Intern. scientific and methodical. conf. Chelyabinsk, 2007, pp. 8-13. (0.4 p.l.).

47. Bobyreva E.V. Value orientations of religious discourse / E.V. Bobyreva // Knowledge. Language. Culture. Materials of the international scientific conf. Slavic languages and culture. Tula, 2007, pp. 68-71. (0.3 p.l.).

48. Bobyreva E.V. Highlighting strategies of religious discourse / E.V. Bobyreva // Questions of the theory of language and methods of teaching foreign languages: Sat. tr. intl. scientific conf. Taganrog, 2007. S. 221-225. (0.3 p.l.).

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Thesis

Ethno-linguistic features of religious discourse

Minsk - 2010

Chapter 1. The concept and essence of discourse

1.1 The concept of discourse in linguistics

1.2 Brief history of discursive analysis

1.3 Structure of discourse

1.4 Typology of discourse

Chapter 2. Religious discourse. Sermon as a type of religious discourse

2.1 Specificity of religious discourse

2.2 The concept of preaching

2.3 The history of the emergence and development of the sermon genre

2.4 Modern Christian preaching as a specific type of verbal communication

2.4.1 Purpose, tasks and functions of preaching

2.4.3 Addressee of the sermon

2.4.4 Message form

Chapter 3. Compositional Features of the Text of a Modern Protestant Sermon (English)

3.1 The composition of the text of a modern Protestant sermon

3.1.1 Title

3.1.2 Epigraph

3.1.3 Introduction

3.1.4 Main body

3.1.5 Conclusion

3.2 Compositional and semantic types of modern Protestant preaching

Conclusion

Bibliographic list

Chapter 1. The concept and essence of discourse

1.1 The concept of discourse in linguistics

discourse(French discours, English discourse, from Latin discursus "running back and forth; movement, circulation; conversation, conversation"), speech, the process of language activity; way of speaking. An ambiguous term in a number of the humanities, the subject of which directly or indirectly involves the study of the functioning of the language - linguistics, literary criticism, semiotics, sociology, philosophy, ethnology and anthropology. .[ http//: www. krugosvet. en]

Makarov writes: "The widespread use of discourse as a generic category in relation to the concepts of speech, text, dialogue is increasingly common today in linguistic literature, while in philosophical, sociological or psychological terminology it has already become the norm." [Makarov "Fundamentals of the theory of discourse"]

Three main classes of use of the term "discourse" are most clearly distinguished, correlating with various national traditions and contributions of specific authors.

TO first class are proper linguistic usage of the term. The actual linguistic uses of the term "discourse" are themselves very diverse, but on the whole they are seen as attempts to clarify and develop the traditional concepts of speech, text, and dialogue. The transition from the concept of speech to the concept of discourse is associated with the desire to introduce into the classical opposition of language and speech, which belongs to F. de Saussure, some third term - something paradoxically and "more speech" than speech itself, and at the same time - more amenable to study with using traditional linguistic methods, more formal and thus "more linguistic".

Second class of uses The term "discourse", which in recent years has gone beyond the scope of science and become popular in journalism, goes back to the French structuralists and post-structuralists, and above all to M. Foucault. Behind these usages, there is a desire to clarify the traditional concepts of style (in the very broadest sense that they mean when they say "style is a person") and individual language (cf. traditional expressions Dostoevsky's style, Pushkin's language or the language of Bolshevism with more modern-sounding expressions like contemporary Russian political discourse or Ronald Reagan discourse). Understood in this way, the term "discourse" (as well as the derivative and often replacing it "discursive practices", also used by Foucault) describes a way of speaking and necessarily has a definition - WHAT or WHOSE discourse.

Finally, there is third use term "discourse", associated primarily with the name of the German philosopher and sociologist J. Habermas. In this third understanding, "discourse" is a special ideal type of communication carried out in the maximum possible detachment from social reality, traditions, authority, communicative routine, etc. and aimed at a critical discussion and justification of the views and actions of the participants in communication. From the point of view of the second understanding, this can be called the "discourse of rationality", the very word "discourse" here clearly refers to the founding text of scientific rationalism - Discourse on Method R. Descartes (in the original - "Discours de la mеthode", which, if desired, can also be translated as "discourse of the method"). linguistics discourse preaching protestant

Discourse is conceived as a substance that does not have a clear contour and volume and is in constant motion. The purpose of the conceptual apparatus of discourse linguistics is to provide access to its structure-forming parameters. Let's name some of them.

1. Production and consumption of discourse. Each member of the linguistic society contributes to the material substance of discourse with their linguistic experience, and each member of the linguistic society is a consumer of discourse. Man owes generation and recognition to the most important cognitive system - language. In discourse, a person participates as a linguistic personality. This concept finds its full-fledged application precisely in the linguistics of discourse, since, in relation to the language system, it actually coincides with the concepts of socio- and idiolect. A linguistic personality should be understood as the totality of knowledge and skills that a person has to participate in discourse. This includes knowledge of possible roles in communication, mastery of primary and secondary speech genres and their corresponding speech tactics and speech strategies. The specific content of these characteristics is the basis of the natural typology of linguistic personalities.

2. Communication support. Like the inhabited geographic space of the earth, discourse is permeated with "ways of communication" - channels of communication. Universal, but also the most vulnerable to preservation, is the oral channel, followed by writing, radio, television, and the Internet, according to the time of appearance in the history of civilization. The channel of communication is not indifferent to the discursive contribution of native speakers and is one of the grounds for possible divisions of the substance of discourse (oral, written, Internet discourse).

The code-language itself should also be referred to the communication support, because, in the most comprehensive sense, the material substance of discourse is made up of different languages. Linguistic conceptualization, which embodies the national mentality and picture of the world, serves as the basis for the division of discourse on a national basis (cf. Russian discourse). In relation to discourse, translation can be viewed as a discursive process, thanks to which the boundaries of national discourses are partially eliminated and the priorities of the "world" discourse are determined - first of all, these are sacred texts.

Associated with communication support are ways of storing discourse. On the one hand, this is memory as the most important cognitive ability of a person, on the other hand, these are the “keepers of discourse” presented in the history of civilization, such as papyrus, clay, birch bark, paper, and various electronic means. Preservation in discourse is both the possibility of retaining "investment deposits" in it, and the possibility of "delayed" entry into discourse.

3. Discursive formations (varieties of discourse). Discursive formations are formed at the intersection of the communicative and cognitive components of discourse. The communicative component includes possible positions and roles that are provided in the discourse to native speakers - linguistic personalities. The cognitive component includes the knowledge contained in the discursive message. Discursive formations are intertwined with each other, partially coinciding in communicative and cognitive features, in the genres used. For discourse, the principle of "family resemblance" is relevant.

4. Intertextual interaction. The concept of intertextuality, incompatible with the structural paradigm, finds an adequate place in the linguistics of discourse. Intertextuality is included in the ontology of discourse, ensuring the stability and mutual permeability of discursive formations. The stability, reproducibility and progression in time of a discursive formation is created thanks to the actual linguistic intertexts. All types of intertexts (author's and non-author's, linguistic, literary and non-literary) participate in the discursive processes of derivation and mutual borrowing. Discursive formations differ in the degree of manifestation of the ability to be an intertextual donor or recipient of an intertextual investment. [O.G. Revzina Discourse and Discursive Formations Criticism and semiotics. - Novosibirsk, 2005. - S. 66-78]

There is no clear and generally accepted definition of "discourse" that covers all cases of its use, and it is possible that this is what contributed to the wide popularity acquired by this term over the past decades: various understandings connected by non-trivial relations successfully satisfy various conceptual needs, modifying more traditional ideas. about speech, text, dialogue, style and even language. In his introductory article to a collection of works on the French school of discourse analysis, published in Russian in 1999, P. Serio provides a list of eight different understandings that is not exhaustive, and this is only within the framework of the French tradition. A kind of parallel to the ambiguity of this term is the still unsettled stress in it: the stress on the second syllable is more common, but the stress on the first syllable is also not uncommon.

The term "discourse", as it is understood in modern linguistics, is close in meaning to the concept of "text", however, it emphasizes the dynamic nature of linguistic communication unfolding in time; in contrast, the text is conceived primarily as a static object, the result of linguistic activity. Sometimes "discourse" is understood as simultaneously including two components: both the dynamic process of linguistic activity inscribed in its social context, and its result (ie text); this is the preferred understanding. Sometimes encountered attempts to replace the concept of discourse with the phrase "coherent text" are not very successful, since any normal text is coherent.

Extremely close to the concept of discourse and the concept of "dialogue". Discourse, like any communicative act, assumes the presence of two fundamental roles - the speaker (author) and the addressee. At the same time, the roles of the speaker and the addressee can be alternately redistributed between the persons - participants in the discourse; in this case one speaks of a dialogue. If, throughout the discourse (or a significant part of the discourse), the role of the speaker is assigned to the same person, such a discourse is called a monologue. It is wrong to assume that a monologue is a discourse with a single participant: in a monologue, the addressee is also necessary. In essence, a monologue is just a special case of dialogue, although traditionally dialogue and monologue have been sharply opposed. [Borisova I.N. Russian spoken dialogue: structure and dynamics,c 21]

Generally speaking, the terms "text" and "dialogue" as more traditional ones have acquired a large number of connotations that prevent their free use. Therefore, the term "discourse" is convenient as a generic term for all uses of language. Some lines of research thought and some results related to the more traditional concepts of "text" and "dialogue" are discussed in the relevant articles. Most of the general and most relevant issues are considered within the framework of this article.

Since the structure of discourse presupposes the presence of two radically opposed roles - the speaker and the addressee, the process of linguistic communication itself can be considered in these two perspectives. Modeling the processes of construction (generation, synthesis) of discourse is not the same as modeling the processes of understanding (analysis) of discourse. In the science of discourse, two different groups of works are distinguished - those that investigate the construction of discourse (for example, the choice of lexical means when naming some object), and those that investigate the understanding of discourse by the addressee (for example, the question of how the listener understands reduced lexical means such as pronouns he correlates them with certain objects). In addition, there is a third perspective - consideration of the process of linguistic communication from the standpoint of the text itself, which arises in the process of discourse (for example, pronouns in the text can be considered regardless of the processes of their generation by the speaker and understanding by the addressee, simply as structural entities that are in some relationship with others parts of the text). [Kibrik A.A., Parshin P.]

1.2 Brief history of discursive analysis

An interdisciplinary direction that studies discourse, as well as the corresponding section of linguistics, is called the same - discourse (discursive) analysis or discursive (discursive) research. [Stepanov Yu.S. Alternative world, discourse, fact and principle of causality / Yu.S. Stepanov // Language and science of the late twentieth century. Digest of articles. - M.: RGGU, 1995. - 432c.]

Among the predecessors of discursive analysis as a special scientific discipline, at least two research traditions should be mentioned. First, it is a tradition of ethnolinguistic studies focused on the recording and analysis of oral texts of different languages; among the best-known representatives of this tradition is the school of American ethnolinguistics founded by Franz Boas. Secondly, it is the Czech linguistic school created by Wilem Mathesius, which revived interest in such concepts as the topic and communicative organization of the text.

The term discourse analysis was first used in 1952 by Zellig Harris. However, the formation of discursive analysis as a discipline dates back more to the 1970s. At this time, important works of the European school of text linguistics were published (T. van Dijk, W. Dressler, J. Petofi, etc.) and fundamental American works linking discursive studies with more traditional linguistic topics (W. Labov, J. Grimes, R. Longacre, T. Givon, W. Chafe). By the 1980s-1990s, the emergence of generalizing works, reference books and teaching aids, such as Discourse Analysis (J. Brown, J. Yule, 1983), Structures of Social Action: Studies in the Analysis of Everyday Dialogue (editors - J. Atkinson and J. Heritage, 1984), the four-volume Handbook of Discourse Analysis (edited by T. van Dijk, 1985), Description of Discourse (edited by S. Thompson and W. Mann, 1992), Transcription of Discourse (J. Dubois et al., 1993), Discourse Studies (J. Renkema, 1993), Approaches to Discourse (D. Shiffrin, 1994), Discourse, Consciousness and Time (W. Chaif, 1994), two-volume work Discursive Studies: An Interdisciplinary Introduction (edited by T. van Dyka, 1997).

Discourse is an object of interdisciplinary study. In addition to theoretical linguistics, such sciences and research areas as computational linguistics and artificial intelligence, psychology, philosophy and logic, sociology, anthropology and ethnology, literary criticism and semiotics, historiography, theology, jurisprudence, pedagogy, theory and practice of translation are associated with the study of discourse, communication studies, political science. Each of these disciplines approaches the study of discourse in its own way, but some of them have had a significant impact on linguistic discourse analysis. This is especially true for sociology.

M. Foucault. The works of M. Foucault were of great importance for the development of a number of theories, united under the general concept of "discourse theory". According to the basic guidelines of his own philosophical creativity, M. Foucault considered language as a reality that not only does not depend on speaking people, but also acts as a basis for their life. That is, according to M. Foucault, discourse does not describe the world, but "shapes" it. In this respect, discourse is something that in turn produces something new: be it a statement, a concept or an action, and not something isolated that exists in itself and requires analysis. The structure of discourse can be determined by the systematic nature of ideas, opinions, concepts, ways of thinking and behaving within a certain context, as well as the influence that these ways of thinking and behaving have. Discourse, that is, a language drawn into one or another system of world perception, imposes on its subject not only its own logic, but also the values and ideas behind it. Under the discourse M. Foucault understands the designation of a system of restrictions that are imposed on an unlimited number of statements due to a certain social or ideological position, as well as "a set of statements belonging to the same system of formations." (For example, "feminist discourse"). Discourse is considered as a linguistic expression of social practice, the use of language, ordered and systematized in a special way, behind which there is a special, ideologically and nationally-historically conditioned mentality. The main emphasis is on the ideological factor in text generation. M. Foucault's theory of discourse is a theory of the historical reconstruction of the conditions for the possibility of knowledge and theories in general: what M. Foucault himself called "the archeology of knowledge", in which linguistic analysis as a text takes a secondary place. M. Foucault defines discourse as "a set of statements belonging to one formation." At the same time, the statement, according to M. Foucault, is not a verbal statement, not a linguistically defined sequence of signs, but a segment of human knowledge, a structural part of it (knowledge), and at the same time a part of the corresponding discursive practice. Discourse covers all the possibilities for the appearance of certain statements or actions (discursive practice, according to M. Foucault, includes both speech and non-speech actions) and, therefore, has the ability to control and direct statements. M. Foucault describes discourse as "the place where concepts originate". He understands discourse as broadly as possible: extralinguistic factors in determining the essence of discourse come to the fore and are decisive in relation to linguistic ones. At the same time, extralinguistic factors include not only the factors of the communicative situation, but also those factors of the cultural and ideological environment in which communication takes place [Figurovsky I.A. The main directions in the study of the syntax of a connected text / I.A. Figurovsky // Text Linguistics. Proceedings of scientific conference. Part II. - M.: MGPII them. M. Torez, 1974. - S. 108-115.]

Today, in linguistics, one can single out broader and narrower approaches to understanding the essence of discourse. A broader understanding of discourse as an extended cognitive-linguistic formation is based on a solid tradition in logic, where reasoning and verbally extended conclusion are opposed to insight and intuitive conclusion. The interpretation of discourse in this case is polar in relation to the understanding of discourse in a narrower sense as a purely colloquial phenomenon, as an extremely reduced communication. The cognitively oriented tradition of discursive analysis goes back to the works of T. van Dyck. The text, from his point of view, is the main linguistic unit, manifested in the form of discourse (from fr. dcourse), i.e. as a coherent text in conjunction with extralinguistic factors, a text taken in the event aspect. T. van Dijk proceeds from the thesis that we understand the text only when we understand the situation in question. Thus, T. Van Dyck understands discourse as a speech realization of the linguistic entity - the text [Dyck T.A. van. Language. Cognition. Communication. / T.A. Van Dyck / trans. from English: Sat. works; comp. V.V. Petrov; ed. IN AND. Gerasimov; intro. Art. Yu.N. Karaulova, V.V. Petrov. - M.: Progress, 1989. - 312s].

At the beginning of the 20th century, linguistics was primarily occupied with the question "How does language work?", then in the second half of it more attention is paid to the question "How does language function?"

This question cannot be answered from the standpoint of linguistics alone, the expansion of the subject of linguistics and the creation of a number of binary disciplines (cognitive, psycho-, socio-, pragma- and other linguistics).

By the end of the century, a restoration of the rights of intuition and introspection is noticeable; the reason for this is the growing attention to the human factor, subjectivity in linguistics.

Functionalism vs. formalism debate

Formalism: autonomy and modularity

* Lack of precise defined functions in the language;

* Complete independence of form from function (language in itself / its structural features)

Functionalism:

* Language as a system of signs that serves or is used to achieve any goals, perform some functions;

* The study of both the structure and functioning of the language in order to identify the correspondences between them;

* Interdependence between form and function; taking into account the influence of language use on its structure.

Discourse analysis, being a representative of functionalism, integrates the achievements and data of all previous formal-structural linguistics.

Discourse analysis is an independent scientific direction in the study of language and language communication; - has formal and structural roots.

Three approaches to interpreting the content of the concept of "discourse":

Formalists build a hierarchy of "discourse" units, types of relationships between them, and rules for their configuration.

Functional definition of "discourse" as any "use of language". The study of the functions of language in a broad sociocultural context

Identification of a number of functions and correlation of discourse forms (statements and their components) with a particular function;

The whole range of functions of specific forms and elements of discourse is explored

Interaction of form and function

Discourse is not a primitive set of isolated units of the language structure "more than a sentence", but an integral set of functionally organized, contextualized units of language use.

Various particular approaches to discourse imply the actualization of certain aspects of it, while other aspects of discourse are also not denied, and therefore the approaches to discourse intersect, complementing each other.

1.3 Structure of discourse

The central circle of questions explored in discursive analysis is questions of the structure of discourse. It is necessary to distinguish between different levels of structure - the macrostructure, or global structure, and the microstructure, or local structure. The macrostructure of discourse is a division into large components: episodes in a story, paragraphs in a newspaper article, groups of remarks in an oral dialogue, etc. There are boundaries between large fragments of discourse, which are marked by relatively longer pauses (in oral discourse), graphic highlighting (in written discourse), special lexical means (such function words or phrases as a, so, finally, as for, etc. .). Within large fragments of discourse, there is unity - thematic, referential (i.e., the unity of participants in the described situations), event, temporal, spatial, etc. Various studies related to the macrostructure of discourse were carried out by E.V. Paducheva, T. van Dijk, T. Givon, E. Shegloff, A.N. Baranov and G.E. Kreidlin and others. A specific understanding of the term "macrostructure" is presented in the works of the well-known Dutch discourse researcher (and an outstanding organizer of text linguistics and subsequently discursive analysis as scientific disciplines) T. van Dyck. According to van Dijk, macrostructure is a generalized description of the main content of discourse, which the addressee builds in the process of understanding. A macrostructure is a sequence of macropropositions, i.e. propositions derived from the propositions of the original discourse according to certain rules (the so-called macro rules). Such rules include the rules of reduction (insignificant information), generalization (two or more propositions of the same type) and construction (ie, combinations of several propositions into one). The macrostructure is constructed in such a way as to represent a full-fledged text. Macro rules are applied recursively (repeatedly), so there are several levels of macro structure according to the degree of generalization. In fact, the van Dyck macrostructure in other terms is called an abstract or summary. By consistently applying the macro rules, it is theoretically possible to build a formal transition from the original text of War and Peace to an abstract consisting of several sentences. Macrostructures correspond to the structures of long-term memory - they summarize information that is retained for a sufficiently long time in the memory of people who have heard or read some discourse. The construction of macrostructures by listeners or readers is one of the varieties of the so-called strategies for understanding discourse. The concept of strategy has replaced the idea of strict rules and algorithms and is the basis of van Dijk's concept. A strategy is a way to achieve a goal that is flexible enough to allow multiple strategies to be combined at the same time. In addition to the "macrostructure", van Dijk also singles out the concept of a superstructure - a standard scheme according to which specific discourses are built. Unlike the macrostructure, the superstructure is not related to the content of a particular discourse, but to its genre. Thus, the narrative discourse, according to U. Labov, is standardly built according to the following scheme: summary - orientation - complication - evaluation - resolution - code. This type of structure is often referred to as narrative schemas. Other genres of discourse also have characteristic superstructures, but have been studied much less well.

Numerous publications by van Dyck made the term "macrostructure" extremely popular - but, paradoxically, rather in the sense for which he himself proposed the term "superstructure"; the latter has not received any wide distribution.

Another important aspect of the global structure of discourse was noted by the American psychologist F. Bartlett in his 1932 book Memory (Remembering). Bartlett found that when verbalizing past experiences, people regularly use stereotypical ideas about reality. Such stereotyped background knowledge Bartlett called schemas. For example, an apartment layout includes knowledge about the kitchen, bathroom, hallway, windows, and so on. A trip to the dacha that is typical for Russia may include such components as arriving at the station, buying a train ticket, and so on.

The presence of schematic representations shared by the language community has a decisive influence on the form of the generated discourse. This phenomenon was "rediscovered" in the 1970s, when a number of alternative, but very close in meaning, terms appeared. Thus, American experts in the field of artificial intelligence proposed the terms "frame" (M. Minsky) and "script" (R. Shenk and R. Abelson). "Frame" refers more to static structures (such as an apartment model), and "script" to dynamic ones (such as a trip to the country house or a visit to a restaurant), although Minsky himself suggested using the term "frame" for dynamic stereotypical structures. English psychologists A. Sanford and S. Garrod used the concept of "scenario" (scenario), which is very close in meaning to the term "script". Very often no distinction is made between the terms "script" and "script"; while in Russian the second term is usually used.

It should be noted that even before Minsky, the term "frame", as well as the derivative terms "framing" and "reframing" were used by E. Hoffman and his followers in sociology and social psychology to refer to different ways of seeing socially significant problems, as well as the means used to maintaining a vision. The terms "frame" and "reframing" also have a special meaning in the applied communicative-psychological technique known as neuro-linguistic programming (NLP).

In contrast to the macrostructure, the microstructure of discourse is the division of discourse into minimal components that it makes sense to attribute to the discursive level. In most modern approaches, predications, or clauses, are considered such minimal units. In oral discourse, this idea is confirmed by the proximity of most intonational units to clauses. Discourse is thus a chain of clauses. In psycholinguistic experiments on the reproduction of previously received verbal information, it usually turns out that the distribution of information by clauses is relatively unchanged, and the combination of clauses into complex sentences is extremely variable. Therefore, the concept of a sentence turns out to be less significant for the structure of discourse than the concept of a clause.

In the theory of rhetorical structure (TRS), created in the 1980s by W. Mann and S. Thompson, a unified approach was proposed to describe the macro- and microstructure of discourse. TRS is based on the assumption that any unit of discourse is connected with at least one other unit of this discourse through some meaningful connection. Such connections are called rhetorical relations. The term "rhetorical" has no fundamental meaning, but only indicates that each unit of discourse does not exist on its own, but is added by the speaker to some other to achieve a specific goal. Units of discourse that enter into rhetorical relations can be of very different sizes - from the maximum (direct components of the whole discourse) to the minimum (separate clauses). The discourse is hierarchical, and the same rhetorical relations are used for all levels of the hierarchy. The number of rhetorical relations (there are more than two dozen in total) includes such as sequence, reason, condition, concession, conjunction, development, background, goal, alternative, etc. A discursive unit that enters into a rhetorical relation can play the role of a core in it or satellite. Most of the relationships are asymmetric and binary, i.e. contain a core and a satellite. For example, in a pair of clauses, Ivan left early so as not to be late for a meeting, there is a rhetorical attitude of purpose; while the first part is the main and is the core, and the second is dependent, satellite. Other relationships, symmetrical and not necessarily binary, connect the two nuclei. Such, for example, is the conjunction relation: Walrus is a marine mammal. He lives in the north. The two types of rhetorical relations are reminiscent of the opposition between submission and composition, and the list of rhetorical relations of the type "core - satellite" is similar to the traditional list of types of adverbial clauses. This is not surprising - in fact, TRS extends the typology of semantic-syntactic relations between clauses to relations in discourse. It is immaterial for TPC how exactly this relationship is expressed and whether it connects independent sentences or groups of sentences. The TRS has developed a formalism that allows discourse to be represented in the form of networks of discursive units and rhetorical relations. The authors of TRS specifically emphasize the possibility of alternative interpretations of the same text. In other words, for the same text, more than one graph (representation in the form of points-nodes connected by arcs-relationships) of a rhetorical structure can be built, and this is not considered a defect of this approach. Indeed, attempts to apply TRS to the analysis of real texts demonstrate the multiplicity of solutions. However, this multiplicity is limited. In addition, the fundamental possibility of different interpretations does not contradict the actual processes of language use, but, on the contrary, fully corresponds to them.

There is some evidence that TRS models reality to a large extent and represents an important step in understanding how discourse "really" works. Firstly, the authors of the TRS themselves give a procedure for constructing a summary (abstract, short version) of a text based on a graph of a rhetorical structure. According to certain rules, many satellites in rhetorical pairs can be omitted, and the resulting text remains coherent and quite representative of the original text. Secondly, in the work of B. Fox on anaphora in English discourse, it was shown that the choice of a referential means (pronoun/full noun phrase) depends on the rhetorical structure.

In addition to the theory of W. Mann and S. Thompson, there are several more models of discursive rhetorical relations, in particular, those belonging to J. Grimes, B. Meyer, R. Raikman, R. Horowitz, K. McQueen. Similar studies (often in different terminology) were carried out by other researchers, for example, S.A. Shuvalova.

Questions about the structure of discourse from a different angle of view are easily transformed into questions about its coherence. If some discourse D consists of parts a, b, c..., then something must provide a connection between these parts and, thus, the unity of the discourse. Similarly to global and local structure, it makes sense to distinguish between global and local connectivity. The global coherence of the discourse is provided by the unity of the topic (sometimes the term "topic" is also used) of the discourse. Unlike the topic of predication, which is usually associated with a certain noun phrase or the object (referent) denoted by it, the topic of discourse is usually understood either as a proposition (a conceptual image of a certain state of affairs) or as a certain conglomerate of information. A topic is usually defined as what is being discussed in a given discourse. The local connectivity of discourse is the relationship between minimal discursive units and their parts. The American linguist T. Givon identifies four types of local connectivity (especially characteristic of narrative discourse): referential (identity of participants), spatial, temporal, and event-related. Event connectivity, in fact, is the subject of research in TRS. However, this theory offers a unified approach to both local and global connectivity.

1.4 Typology of discourse

When studying discourse, like any natural phenomenon, the question of classification arises: what types and varieties of discourse exist. The most important distinction in this area is the opposition of oral and written discourse. This distinction is connected with the channel of information transmission: in oral discourse the channel is acoustic, in written discourse it is visual. Sometimes the difference between oral and written forms of language use is equated with the difference between discourse and text, but such a confusion of two different oppositions is unjustified.

Despite the fact that for many centuries the written language enjoyed greater prestige than the oral one, it is quite clear that the oral discourse is the original, fundamental form of the existence of the language, and the written discourse is derived from the oral one. Most human languages to this day are unwritten, i.e. exist only in oral form. After linguists in the 19th century. recognized the priority of the oral language, for a long time it was not realized that the written language and the transcription of the oral language are not the same thing. Linguists of the first half of the 20th century. they often believed that they were studying the oral language (in the form laid down on paper), but in reality they analyzed only the written form of the language. Real comparison of oral and written discourse as alternative forms of language existence began only in the 1970s.

The difference in the channel of information transmission has fundamentally important consequences for the processes of oral and written discourse (these consequences were studied by W. Chafe). First, in oral discourse, generation and understanding are synchronized, while in written discourse they are not. At the same time, the speed of writing is more than 10 times lower than the speed of oral speech, and the speed of reading is slightly higher than the speed of oral speech. As a result, in oral discourse, the phenomenon of fragmentation takes place: speech is generated by impulses, quanta - the so-called intonation units, which are separated from each other by pauses, have a relatively complete intonational contour and usually coincide with simple predications, or clauses (clause). In written discourse, predications are integrated into complex sentences and other syntactic constructions and associations. The second fundamental difference associated with the difference in the channel of information transmission is the presence of contact between the speaker and the addressee in time and space: in written discourse, there is normally no such contact (which is why people resort to writing). As a result, in oral discourse, the speaker and addressee are involved in the situation, which is reflected in the use of first and second person pronouns, indications of the thought processes and emotions of the speaker and addressee, the use of gestures and other non-verbal means, etc. In written discourse, on the contrary, the speaker and the addressee are removed from the information described in the discourse, which, in particular, is expressed in the more frequent use of the passive voice. For example, when describing a scientific experiment, the author of an article is more likely to write the phrase "This phenomenon was observed only once", and when describing the same experiment verbally, he is more likely to say "I observed this phenomenon only once."

Several millennia ago, the written form of a language arose as a way to overcome the distance between the speaker and the addressee - a distance both spatial and temporal. Such overcoming became possible only with the help of a special technological invention - the creation of a physical information carrier: a clay tablet, papyrus, birch bark, etc. Further advances in technology have led to a more complex repertoire of forms of language and discourse, such as print discourse, telephone conversation, radio broadcast, pager and answering machine communication, and e-mail correspondence. All these varieties of discourse are distinguished on the basis of the type of information carrier and have their own characteristics. Communication by e-mail is of particular interest as a phenomenon that arose 10-15 years ago, which has gained immense popularity during this time and is a cross between oral and written discourse. Like written discourse, electronic discourse uses a graphic way of fixing information, but like oral discourse it is fleeting and informal. An even purer example of combining the features of oral and written discourse is communication in the Talk (or Chat) mode, in which two interlocutors "talk" through a computer network: on one half of the screen, the participant in the dialogue writes his text, and on the other half he can see the text that appears letter by letter your interlocutor. The study of the features of electronic communication is one of the actively developing areas of modern discursive analysis.

In addition to the two fundamental varieties of discourse - oral and written - one more should be mentioned: mental. A person can use language without producing either acoustic or graphic traces of language activity. In this case, the language is also used communicatively, but the same person is both the speaker and the addressee. Due to the lack of easily observable manifestations, mental discourse has been studied much less than oral and written. One of the most famous studies of mental discourse, or, in traditional terminology, inner speech belongs to L.S. Vygotsky.

More particular differences between the varieties of discourse are described using the concept of genre. This concept was originally used in literary criticism to distinguish between such types of literary works as, for example, short stories, essays, short stories, novels, etc. MM. Bakhtin and a number of other researchers have proposed a broader understanding of the term "genre", extending not only to literary, but also to other speech works. Currently, the concept of genre is widely used in discursive analysis. There is no exhaustive classification of genres, but examples include everyday dialogue (conversation), story (narrative), instructions for using the device, interview, reportage, report, political speech, sermon, poem, novel. Genres have some rather stable characteristics. For example, a story, firstly, must have a standard composition (starting, climax, denouement) and, secondly, it must have some linguistic features: the story contains a frame of time-ordered events that are described by the same type of grammatical forms (for example, verbs in the past time) and between which there are connecting elements (such as the union later). Problems of linguistic specificity of genres have not yet been sufficiently developed. In a study by the American linguist J. Beiber, it was shown that for many genres it is very difficult to single out stable formal characteristics. Beiber proposed to consider genres as cultural concepts devoid of stable linguistic characteristics, and additionally distinguish types of discourse based on empirically observable and quantifiable parameters - such as the use of past tense forms, the use of participles, the use of personal pronouns, etc.

Chapter2. Religious discourse. Sermon as a type of religious discourse

2.1 Specificity of religious discourse

At the present stage of development of society, there is a continuing increase in the role of religion in society. Being one of the forms of human being, religion is included in the number of regulators of his life. In this regard, the study of the linguistic essence of her texts, the linguistic principles of constructing texts is significant for the study of the modern functioning of the language. The increased information demands in the field of religion require satisfaction, therefore, the religious press is actively developing in the post-Soviet space, programs and publications on various religious aspects and trends appear in the media. The problem of the relationship between language and religion has long attracted the attention of researchers. But for the most part, these studies were of a social, historical, cultural and/or theological nature. The relevance of the linguistic aspect of research into the problem of "language, communication and religion" is currently indicated by the trends that have emerged in connection with the study of individual linguistic phenomena on the material of religious texts (Betekhtina, 1995; Nikonovait, 1997; Nozhin, 1995; Khristich, Sokolova, 1997 ; Sklyarevskaya, 2000; Lilich, 2002); the linguistic organization of the texts themselves, functioning in the religious sphere of communication (Mikhalskaya, 1992; Kokhtev, 1992; Schrader, 1993; Admoni, 1994; Abramov, 1995; Ivanova, 1996); the genesis of religious (Christian) journalism (Zholud, 2002; Tumanov, 1999; Bakina, 2000); rhetorical features of religious texts (Kornilova, 1998); religious discourse (Karasik, 2002; Mechkovskaya, 2003; Salimovsky, 1998). The strengthening of the role of the church in society, associated with the establishment of the ethical foundations of being, with a tendency to compassion and consolation, makes it relevant to study its discourse in various genre varieties, among which the sermon occupies a leading place - the appeal of the church to its parishioners. It is known that communication is a process in which at least two actors take part - the addresser and the addressee, "their interaction acts as a generalizing extralinguistic factor in the language organization of the utterance." (Vinokur, 1980) The content and form of the utterance are determined by the illocutionary purpose (the intention of the speaker, which is based on established traditions), and also takes into account the role of extralinguistic knowledge of the speakers, their social and psychological characteristics. Depending on the intentions, the speaker chooses one or another speech genre, i.e. "a certain, relatively stable thematic, compositional and stylistic type of utterance" (Bakhtin, 1979), as a verbal formulation of typical situations of social interaction between people. According to the sociolinguistic approach to the study of discourse, religious discourse is distinguished among other types, which is "a set of communicative actions or events aimed at the transmission, preservation and development of religious ideas" [Prilutsky, p. eight].

The boundaries of religious discourse go far beyond the church. Depending on the situation of the characteristics of the relationship of communicants, the following types of religious communication are distinguished: a) communication in the church as the main religious institution (it is highly cliched, ritualized, theatrical; there is a clear delineation of roles between the participants in communication, a large distance); b) communication in small religious groups (communication not bound by the framework of church ritual and religious norms); c) communication of a person with God (cases when a believer does not need intermediaries to turn to God, for example, prayer).

Religious discourse is rigidly ritualized; in relation to it, one can speak of verbal and non-verbal ritual. By a non-verbal (behavioral) ritual, we mean certain actions that take place in a strictly defined order and accompany a verbal statement (outstretched hands, bowed head, waving a censer during the ritual of internal (spiritual) and external (bodily) cleansing; bowing the head as a sign of humility; kneeling as a sign of prayer or gratitude to the Almighty, making the sign of the cross over oneself as a sign of protecting the believer from possible danger, enemies, passions, etc. By verbal ritual, we mean the totality of speech patterns that outline the boundaries of the ritual action - the beginning of the church service is formalized by the phrase : "In the name of the Father, Son and Holy Spirit, Amen"; the beginning of the prayer may correspond to: "Our Father, Thou art in heaven! Hallowed be Thy name, Thy Kingdom come, Thy will be done, as in Heaven, so on earth"; the end of the service or collective prayer is summarized in a capacious "Amen!". The ritual of religious discourse is significant in itself.

The public institution of religion includes a set of participants in religious discourse, a set of religious roles and norms. The analysis of the referential structure of religious discourse made it possible to single out the constituent parts of this structure: the subjects of religion, religious trends (teachings, concepts), religious philosophy, and religious actions. The category of subjects of religion is the leading one and includes religious institutions and their representatives ( church, temple, parish, monastery, mosque, bishop, metropolitan, mullah, pastor, etc.), agents of religion - religious movements and their supporters (Mormonism, Hinduism, Church of Christ, Buddhists, Jews, Christians, Jehovah's Witnesses, etc.), religious anthroponyms (Patriarch of Moscow and All Russia, Pope of Rome, etc.), religious systems and trends (Christianity, Catholicism, Judaism, Islam, Buddhism, etc.). Religious philosophy includes religious values, principles and symbols (faith, brotherhoodaboutprosperity, peace, spiritual freedom, salvation, eternal life, etc.). Religious actions reflect the most characteristic activities carried out within the institution of religion. (communion, prayer service, psalmody, baptism, ablution, incense, funeral service, unction, chrismation, etc.).

The semiotic space of religious discourse is formed by both verbal and non-verbal signs. According to the type of physical perception, the signs of religious discourse can be auditory or acoustic. (ringing a bell, calling for the beginning and end of a collective prayer, etc.), optical or visual (bows, gestures of odoration, elements of the clothes of clergymen), tangible and gustatory (aromatic balms and incense), tactile (ritual kissing of an icon, kissing a clergyman's handguard). According to the degree of abstraction within the framework of religious discourse, it seems possible to single out signs-copies (or icons), signs-symbols and signs-indexes. Signs-copies (or icons), of course, occupy a priority position in this classification. In addition to these, in religious discourse there are also signs-artifacts, which include: a) designations of objects (decoration) of the temple: altarb, ataxth, andconostasis; b) garments and headdresses of clergymen: apostle, mantle, miter, cassock; c) objects of religious worship: censer, cross, icon, amulet, candle; d) buildings and structures (objects and parts of the temple): pulpit, belfry, bell tower, porch, sacristy.

In some situations in religious discourse, the clergyman acts as a kind of sign, namely as:

a) a representative of a certain group: monk, bishop, archbishop, bishop, deacon and etc.;

b) actor, performer of a certain role: preacher, pastor(the role of the teacher); novice, monk(the role of the student), etc.;

c) bearer of a certain function: performing a prayer (monk, novice), delivering a sermon preacher) the sacrament of repentance ( confessor), the feat of voluntary stay in the cell for the purpose of unceasing prayer ( recluse), leadership of the church choir ( regent) and etc.;

d) the embodiment of a certain psychological archetype: ascetic(ascetic of faith, living in fasting and prayer), confessor(a clergyman who performs the sacrament of repentance, helping with prayer and advice), etc.

The participants in religious discourse are God (the Supreme Being), who is hidden from direct perception, but potentially present in every communicative act of religious discourse; prophet - a person to whom God has revealed himself and who, by the will of God, being a medium, conveys his thoughts and judgments to the collective addressee; priest - a clergyman who performs divine services; the addressee is a parishioner, a believer. Unlike any other type of communication, the addresser and addressee of religious discourse are separated not only in space, but also in time. In addition, while in a number of types of discourse, the addresser and the author completely coincide, in relation to religious discourse, we can talk about breeding these categories: the author is the highest essence, the Divine principle; addresser - a clergyman, a person who conveys the word of God to those who listen.

In the whole mass of addressees of religious discourse, we distinguish two groups: believers (who share the main provisions of this religious teaching, believing in a higher principle) and non-believers or atheists (people who do not accept the foundations of religious teaching, rejecting the idea of a higher principle). In each of these groups, certain subtypes can be indicated: we include both deep believers and sympathizers in the category of believers; in the group of unbelievers (atheists) we single out sympathetic atheists and militant ones. Between the class of believers and unbelievers there is a certain stratum, which we designate by the term "waverers" or "doubters".

...

Religious discourse. Sermon as a type of religious discourse

Dissertation Introduction 2007, abstract on philology, Bobyreva, Ekaterina Valerievna

Conclusion of scientific work thesis on "Religious discourse: values, genres, strategies"

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