Existence religious style- a variety of modern Russian literary language functioning in the sphere of religion was recognized quite recently - at the turn of the 20th and 21st centuries.

This state of affairs is due, first of all, to the fact that, due to extra-linguistic reasons, modern Orthodox spiritual speech has long remained outside the scope of scientific study. In Russian linguistics and literary criticism, researchers turned mainly to the analysis of classical examples of Russian church preaching speech of the Middle Ages.

The phenomenon of modern spiritual speech is that it contains texts in Church Slavonic (Holy Scripture, prayers, psalms) and speech works in modern Russian literary language (epistles of church hierarchs, liturgical sermons with which the pastor addresses parishioners, as well as called secular spiritual speech, which sounds outside the temple). This circumstance allows researchers to state the presence of bilingualism within the sphere of religious communication, which, in turn, necessitates the need to resolve issues related to determining the real status of the Church Slavonic language in relation to the modern Russian literary language, on the one hand, and with clarifying the stylistic system of the Russian literary language - on the other [Prokhvatilova 2006: 19].

The idea of ​​the need to highlight and describe the religious-preaching style as one of the functional styles of the Russian literary language belongs to L.P. Krysin, who in the mid-90s of the twentieth century, in one of his works, outlined the problem of identifying the genre diversity and linguistic characteristics of spiritual speech and outlined its stylistic features. In subsequent years, this idea was supported by leading Russian scientists and work began on studying the stylistic variety of language functioning in the sphere of religion.

To date, there are descriptions of some genre varieties of modern spiritual speech (sermons, prayers, church messages), its main stylistic parameters have been outlined, many of which require clarification and addition.

Modern approaches to the study of functional varieties of a literary language involve the disclosure of both extra-linguistic properties of style and those linguistic elements and categories that make up its stylistic “content”. This paragraph offers a description of the extralinguistic qualities and linguistic features of the religious style - a type of modern Russian literary language that functions in the sphere of religion along with the Church Slavonic language.

O.A. Prokhvatilova gives preference to the name religious style, since it contains an indication of the most important, basic criterion that underlies modern classifications styles, sphere of use, type of language functioning. As for other terms that are used to describe this style, religious-preaching and church-religious, in the first of them, according to the fair remark of O.A. Krylova, contains a limitation of the implementation of the style by the genre of sermon, and in the second, from the point of view of O.A. Prokhvatovaya, there is a hidden tautology (cf.: church `associated with the church, with religion, with worship'; church ` religious organization clergy and believers, united by a community of beliefs and rituals") [Prokhvatilova 2006: 20].

According to Prokhvatilova, the most important extralinguistic features of a religious style, which determine the systematic nature of its linguistic characteristics, are:

A set of types of communication relevant for the religious sphere of communication, collective, mass and personal communications, as well as a special type of hypercommunication;

A specific type of “speaker-listener” relationship in religious communication;

The dialogical nature inherent in a monologue religious text;

A combination of the functions of message and influence, in which the educational and didactic orientation of religious texts is realized;

A stylistic dominant, which is a synthesis in religious texts of elements of two language systems of the Russian Old Church Slavonic and modern Russian languages ​​[Prokhvatilova 2006: 20].

As is known, the type of communication is one of the most important features that determine the content and formal properties of a speech work. The nuclear genres of the religious style, primarily the temple sermon, are characterized by belonging to the sphere of collective communication, since a pastoral sermon is a public speech addressed to a collective addressee - believers gathered for worship. There is also reason to assert that spiritual preaching, along with the church message, also exists in the conditions of mass communication, since modern technical means enable today’s church hierarchs and preachers to significantly expand their audience with the help of radio, television and print media. In addition to collective and mass communication, personal communication is possible in religious communication (for example, in confession).

Religious texts are also implemented in hypercommunication. This is a specific type of verbal communication, which is relevant only for religious communication and occurs when reading prayers and Holy Scripture or their citation in a spiritual sermon, church message, or in texts of other genres of religious style. Hypercommunication is characterized by the special status of the addressee and the transformation of the language code associated with the specific perception of sacred texts, the sacred Word as the embodiment of the Divine essence of the Savior. In terms of semiotics, such an attitude towards a linguistic sign is defined as its non-conventional interpretation, in which the sign is interpreted not as “a conventional designation of some denotation, but as the denotation itself or its component.” In terms of form, hypercommunication is manifested in the asemantic nature of the intonation design of speech, which is realized in the rhythmization of the sound of spiritual texts, as well as in the intonational lack of expression of the syntactic structure of the utterance, syntactic connections between its parts [Mechkovskaya 1996: 73].

The extralinguistic parameters of a religious style determine its linguistic characteristics, the description of which involves determining the internal organization of the functional type of speech, that is, a set of linguistic units that are united by a common task, the goals of speech communication.

The system of linguistic means of spiritual speech is permeated with archaic components of all levels, which, in combination with units of the modern Russian literary language, create its stylistic originality.

“At the phonetic level, the specificity of the sound of modern spiritual speech is determined by a unique combination of acoustic features that reflect the features of the ancient musical-tonic and modern accent-melodic phonetic systems. Thus, despite the dominance of modern orthoepy, there is an inconsistent reproduction of pronunciation properties that go back to the traditions of Old Church Slavonic pronunciation” [Prokhvatilova 2006: 21].

“The specifics of the lexical system of a religious style can be characterized in terms of the semantics of its constituent elements, the stylistic coloring of the units included in it, as well as the historical perspective of words used in religious texts” [Prokhvatilova 2006: 22].

“The morphological structure of the religious style is of a nominal nature: per 1,000 words in a religious text there are 304 nouns and only 131 verbs. Meanwhile, the specificity of the morphological structure of the religious style is determined by the peculiarities of the functioning of verbal forms” [Prokhvatilova 2006: 22].

“One of the stylistic markers of a religious text should include the present of a theological generalization, which is usually used to designate a speech action that occurred in the past and does not coincide with the moment of speech. The special significance of the forms of this theological generalization actualizes the traditional idea for the sphere of religion about the events of Sacred history - the Old and New Testaments - as enduring phenomena, standing outside of time, since with the help of such forms in religious texts (sermons, messages) statements of high spiritual authorities and hierarchs are introduced Orthodoxy and Christianity, which allows us to give them a generally “eternal” meaning, to enhance the modernity and relevance of the content of the reproduced speech” [Prokhvatilova 2006: 23].

“The syntactic features of the religious style are associated with the predominant use of complete two-part common sentences, imperative constructions, high frequency of elements of emotional syntax: interrogative sentences; exclamatory sentences, syntactic repetitions. Syntactic repetitions are often concentrated in rhetorically strong positions of a religious text (introduction and conclusion), and can also act as signals of transition from one compositional part of the text to another, performing a text-forming function” [Prokhvatilova 2006: 24].

“The proposed description of general stylistic features and specific linguistic means that are reflected in texts operating in the field of religious communication is certainly not exhaustive. However, it allows us to see that the religious style represents a special subsystem of the modern Russian literary language, in which the unity of the linguistic and extralinguistic is revealed” [Prokhvatilova 2006: 24].

Church-religious style

In the context of changes in social and ideological orientations since the 1990s. in Russian studies there is renewed interest in the religious sphere of public consciousness and its linguistic embodiment. In 1994, L.P. Krysin, in his article “On one gap in the system of functional styles of the modern Russian language,” raised the question of the need to identify and describe a special functional style used in religious communication. This idea was supported by linguists.

The church-religious style is understood as a functional variety of the modern Russian literary language, which serves the sphere of church-religious social activity and correlates with the religious form of public consciousness.

When describing this style, variant terminology is used: religious, religious-preaching, religious-cult, church-liturgical style , confessional style (in Ukrainian studies). However, the term church-religious style seems preferable, since “it indicates both the sphere of social activity in which it operates and religious form public consciousness, and on church leaders as authors of the relevant texts, but limits its implementation only to the genre."

The recognition by scientists of the presence of the specified functional style in the modern Russian literary language can be considered quite objective and timely. Here is an example of a church-religious style created in the epistle genre:

Address by His Holiness Patriarch Kirill on the occasion of the celebration of Orthodox Youth Day

Dear brothers and sisters!

I cordially congratulate you all on the feast of the Presentation of the Lord, as well as on the currently celebrated Day of Orthodox Youth.

husband, according to the testimony of Scripture, (Luke 2:25). This man lived a long and godly life, and at the end of it he was honored to see the Messiah, the Savior of the world, promised by the prophets.

Most of us, and this primarily applies to young people, met Christ in our lives before reaching old age, in youth or middle age. We received this precious opportunity from the Lord free of charge, as a gift, and we are called to carefully guard the fire of faith and love for God that kindled in our hearts. And the brighter the light of this fire, the stronger the power of this love, the more joyful and warmer it will be for us and our neighbors in this world.

Today I would like to urge everyone, especially young people, not to waste their time. Remember that a person does not have the opportunity to rewrite the script of his entire life from scratch, to re-use the potential that once existed. According to the words of the Apostle Paul, walk cautiously, not as fools, but as wise, treasureing time, because the days are evil... Do not be foolish, but understand what is the will of God... and be filled with the Spirit(Eph. 5:15-18).

People of the older generation are well aware of how difficult and dangerous it can be life path. In order to confidently and firmly walk along it, without stumbling over the stones of temptation and successfully overcoming obstacles, we need to have God himself as our traveling companion. To do this, it is necessary to turn to Him in prayer and partake of the Holy Mysteries of Christ, strive to always fulfill His will and cleave to Him with your whole being. Then the Lord will continually be with us and give us His great mercies in abundance. He will give them to us much more than we deserve, more than we could sometimes even imagine.

And when the time will come complete our earthly journey and cross the threshold of eternity, may we be worthy to meet Christ, who calls us to join His incorruptible blessings, which He has prepared for those who love Him. Amen.

KIRILL, PATRIARCH OF MOSCOW AND ALL Rus'

Characterizing the church-religious style, researchers pay attention to its extralinguistic and purely linguistic features, which constitute the stylistic content of this variety of modern Russian literary language. The most important extralinguistic features of style, which determine the systematic nature of its linguistic characteristics, are:

• 1) a set of types of communication, among which stand out collective communication, personal, as well as a special type of communication - mass;
• 2) dialogical, inherent in a monologue religious text;
• 3) combination of functions messages And impact, in which the educational and didactic orientation of texts with religious content is realized;
• 4) stylistic dominant, which is a synthesis of two language systems - Russian Old Church Slavonic And modern Russian language.

Thus, the church-religious style of Orthodoxy, along with similar styles of other faiths, essentially determines the specifics of the church-religious style as a whole.

The church-religious style has its own system of genres: prayer, akathist, sermon, epistle, religious chant, worship, hagiography, canon, decision Church Council, circular letters of church hierarchs, etc. The canonical genre of church-religious style is biblical parable.

Scientific discussion

problem classification of genres of church-religious style researchers propose to solve using various kinds of scales.

• 1. Institutional scale, where the determining factor is the characteristics of the sphere of communication by degree formality - informality. At one pole of the scale, one can distinguish the genre of the intimate-personal sphere of communication - prayer, then the genre of confession; at the other pole are “official”, socially marked genres: theological articles and treatises, epistles, statutes, canons and circular letters.
• 2. Scale of subjectivity, where the determining factor is addressee And addressee. In accordance with this criterion, we can distinguish: a) quasi-dialogue genres with a non-dialogue hypothetical addressee - prayer, confession; b) concrete dialogical genres with an individual addressee - letters and orders to certain persons; c) concrete dialogical genres with a mass addressee - sermon, charter, circular letter; d) concrete dialogical genres with an abstract mass addressee, not marked by church membership or affiliation with the cathedral - subgenres of messages currently functioning in the media environment.
• 3. Intentional scale, which consists of two interrelated scales:
• 1) metagenre scales, where at one pole there are the genres of sermon, traditional message to the flock, prayer and confession, and at the other - apology, charter, canon;
• 2) content-intentional scale, on which church and religious genres are differentiated according to the principle of “central - peripheral intentions”. Genres are distinguished here: a) expressions of individual faith - prayer, confession; b) statements and justifications of religious doctrine - theological works; c) “inspirations of faith” - sermon, teaching, message; d) establishing rules and norms for the spiritual and social life of believers - charter, canon, circular.

System linguistic means church-religious style includes lexical units of the following nature:

• 1) neutral, interstyle vocabulary ( congratulate, meet, fulfill, strive, preserve and etc.);
• 2) general book vocabulary ( being, doubt, patience, suffering, potential and so on.);
• 3) church and religious vocabulary ( Lord Almighty, Holy Mysteries of Christ, Exaltation of the Honest and Life-giving Cross Lord's Spirit, Holy Spirit, laity, pious, deanery etc.);
• 4) vocabulary with newspaper and journalistic functional and stylistic coloring ( round date; dangers befalling the country; foundation of the academy; free yourself from captivity; fateful decisions and etc.).

TO grammatical Features of the church-religious style include:

1) special productivity of complicated constructions of simple and complex sentences:

Today we prayerfully remember how the Most Pure Virgin Mary brought her Son - the Infant Jesus - to the Jerusalem Temple, where Elder Simeon met them, husband, according to the testimony of Scripture, righteous and pious, on whom was the Holy Spirit(Luke 2:25) (Message on the occasion of the celebration of Orthodox Youth Day);

• December 4, the Feast of the Entry into the Temple Holy Lady Our Mother of God and Ever-Virgin Mary and the 95th anniversary of the enthronement of St. Tikhon, Patriarch of All Russia, His Holiness Patriarch Kirill of Moscow and All Rus' celebrated the Divine Liturgy in the Patriarchal Assumption Cathedral of the Moscow Kremlin (newspaper "Bryansk Diocesan Gazette", No. 29 for 2012) ;
• 2) archaic morphological forms:

In consideration of Russian assistance Orthodox Church; His Holiness was served...; The Patriarch was raised by the right hand of God to his service on the cross; This man; be filled with the Spirit, etc.

Oh, wonderful Father Seraphim, great Sarov Wonderworker, quick and obedient helper to all who come running to you! During the days of your earthly life, no one was tired of you and was inconsolable from your departure, but everyone was blessed with the vision of your face and the benevolent voice of your words (prayer St. Seraphim Sarovsky);

We are not imams of other help, not imams of other hope, but You, Most Pure Virgin, help us, we rely on You, and we boast in You, We are Your servants, let us not be ashamed (canon of prayer to the Most Holy Theotokos);

3) stylistic diversity of designs and order of layers (periods, inversion, etc.):

Patriarch [Tikhon] was raised by the right hand of God to his service on the cross precisely in that difficult and troubled time, in order to preserve the unity of the Church, in order to overcome internal schisms and external forces that worked to divide the Church, in order to preserve the Orthodox faith in the heart of our people, so that, despite open persecution, the murder of hierarchs and clergy, the closure of churches and monasteries, the destruction of schools, the destruction of the entire system of church charity - everything that the Church did and lived for the sake of her people - so that in this terrible, troubled era the High Hierarch would be filled with strength and spirit and was able to preserve what could be preserved;

4) extremely common event headlines in church and religious media materials:

The Primate of the Russian Church performed a memorial service for the ever-memorable Patriarch Alexy II in Epiphany Cathedral in Elokhov; On the Feast of Entry into the Temple Holy Mother of God The Primate of the Russian Church celebrated the Liturgy in the Assumption Cathedral of the Moscow Kremlin; On the 5th Sunday of Great Lent, the Primate of the Russian Church celebrated the Liturgy in the revived Trinity Church in the village of Filimonki, Moscow.

In addition, the church-religious style, as already noted, combines the functions messages And impact Therefore, it productively uses emotional-evaluative, ideological-evaluative and emotionally-expressive language means. Thus, in the above Message on the occasion of the celebration of Orthodox Youth Day, the technique of extensive metaphorization is used:

We received this precious opportunity from the Lord free of charge, as a gift, and we are called to carefully guard the fire of faith and love for God that kindled in our hearts. And the brighter the light of this fire, the stronger the power of this love, the more joyful and warmer it will be for us and our neighbors in this world.

If we are talking about a newspaper and journalistic variation of the church-religious style, which occurs when this style “works” within the Orthodox media, then the use of linguistic means of evaluation and expression is of a mixed nature. In such cases, both actual book means of creating speech expressiveness and linguistic means of a reduced nature are used:

Also, thank God, the Lord sometimes allows you to see your weaknesses, which are like the sand of the sea.<...>So, my whole task is to acquire the grace of the Holy Spirit. My petty powers, my small capabilities, my sinful whole being, my perforated soul, my frayed nerves, my bestial habits! With all this, at least somehow open up to our Lord! And when He disarms me with His love, then I stand in amazement and stunned by His mercy. This happens. Very rarely, but it happens.

Thus, the church-religious style is a functional variety of language, based, as a rule, on a combination of the features of the Old Church Slavonic and modern Russian literary language. The church-religious style, along with the traditional functional styles of the modern Russian literary language described above, should be comprehensively and deeply described by linguists, taking into account immersion in its genre specificity and the peculiarities of the use of religious texts.

Church-religious style
One of the functional styles of the modern Russian literary language, serving the sphere of church and religious social activity and correlating with the religious form of public consciousness. Communication in this area includes speeches by clergy to mass audiences on the radio, at rallies, on television, in the State Duma, during the rite of consecration of schools, hospitals, offices, carried out in the modern Russian literary language, which is represented by churchly-religious style (religious, religiously-preaching, religiously-iconic). Systematicity of Ts.-r.s. reflected in the following parameters:
a) content side;
b) communicative goal;
c) the image of the author;
d) the nature of the addressee;
e) the system of linguistic means and features of their organization.
The content of the texts allows us to distinguish two sides in them:
1) dictum (actually event-based) content specified by the topic;
2) a modal frame of dictum content, formed by congratulations, instructions, advice, praise of the activities of the church, etc.
The communicative purpose of the texts of Ts.-r.s. complex, multifaceted. The author strives for an emotional impact on the addressee; to the religious enlightenment of the people, their upbringing. The author's image is two-dimensional, because in this case, bilingualism is observed: on the one hand, the author speaks Church Slavonic, on the other hand, he uses the church-religious style. Texts of R.-ts.s. represent official speech, and therefore the Ts.-r.s. is a bookish functional style of a codified literary language.
The system of linguistic means includes four types of lexical units:
1) neutral, interstyle vocabulary ( to help, speak);
2) general book ( perception, being);
3) church-religious ( patronal feast, kingdom of god);
4) newspaper and journalistic vocabulary ( sovereign states, the sphere of education).
The grammatical resources of the style include morphological and syntactic means that provide:
1) bookish character of the style;
2) archaic stylistic coloring of speech.
The purposes of enhancing expression are:
1) extensive citation;
2) the use of tropes and figures of speech (metaphors, epithets, repetitions, gradation, antithesis, inversion, rhetorical question);
3) techniques for complicating the composition of texts.

Terms and concepts of linguistics: General linguistics. Sociolinguistics: Dictionary-reference book. - Nazran: Pilgrim LLC. T.V. Foaling. 2011.

Other news on the topic.

Church-religious style is a functional variety of modern style. rus. lit. language, serving the sphere of church-religious public activity and correlating with the religious form of public consciousness. In pre-perestroika times (1917–1980s), this area of ​​Russian functioning. language, due to well-known extralinguistic reasons, was practically closed to the philologist-researcher, which resulted in the absence of an indication of the Ts.-r. style in the literature on stylistics, as well as the widespread opinion that this area is served not by modern Russian, but by the Church Slavonic language. Currently, the sphere of church-religious public activity is expanding its boundaries. Communication in this area includes, on the one hand, the pronunciation of various canonical liturgical texts, the reproduction of prayers and chants, where the Church Slavonic language is actually presented, and on the other hand, speeches by clergy to a mass audience on the radio, at rallies, on television, in the State Duma, during the rite of consecration of schools, hospitals, offices, etc., carried out not in Church Slavonic, but in modern. rus. lit. language, which appears in this case in the form of a special function. style - church-religious(in other terminology - religious, religious and preaching or religious-cult; term church-religious preferable because indicates simultaneously the sphere of social activity in which it functions, the religious form of public consciousness, and church leaders as authors of the relevant texts, but does not limit its implementation only to the genre of sermon). Thus, the sphere of church-religious social activity turns out to be the sphere bilingualism. But if the Church Slavonic language has been studied and described in detail, then the study of Ts.-r. functional With. modern rus. lit. language is just beginning; there are descriptions of the genres of church-religious messages and temple sermons; you will have to study the genres of parting words, funeral words, etc. words, the speech of clergy in an official setting - i.e. all genres and forms of speech in which the C.-R. is embodied. functional With. Systematicity C.-r. With. reflected in such parameters of the corresponding speech genres as: a) content side; b) communicative goal; c) the image of the author; d) the nature of the addressee; e) the system of linguistic means and features of their organization. Content texts published in the Ts.-r. p., allows us to distinguish two sides in it: the dictum (eventual) content specified by the topic, and the modal frame of the dictum content formed by congratulations, appeals, religious instructions, advice, praise of the activities of the Church, etc.: “Addressing you with Easter greetings, I urge you to successfully continue serving the Church and the Fatherland in boundless devotion to Christ, in fidelity to His commandments and love for every person and the entire human race.”(Easter message of Alexy II, 1988). These two substantive aspects of the Central Revolution. texts are correlated - respectively - with content-factual and content-conceptual information (according to I.R. Galperin). A specific feature of content-conceptual information (or the modal frame of the content side) is its explicit character; it reflects religious ideology and does not allow any other interpretations. Communication goal texts of the Ts.-r. With. Always complex, multifaceted: by revealing the dictum content, the author simultaneously strives to emotional impact on the addressee, and this emotional impact is associated with a specific event from biblical history, from the lives of the apostles, saints, Church leaders, etc., recalling which, the author strives to religious education audience; noting the most important events in modern church and - more broadly - public life, the author achieves another goal - promoting the positive role of the Church in life modern society and, finally, calling for the observance of Christian commandments, for the preservation of religious traditions, for the observance of church institutions, the author pursues the goal education religious audience. Thus, the combination of emotionally impacting, religious-educational, religious-propaganda and educational-didactic goals realizes the multilateral communicative orientation of the C.-R. texts. A complex communicative goal forms and author's image , which in Ts.-r. With. it turns out also complex, two-dimensional: on the one hand, this is a spiritual shepherd, a mentor of the laity, and on the other, one of "child of the Mother Church" experiencing feelings of joy, jubilation or, conversely, feelings of regret or sorrow along with those listening; This variation in the image of the author is reflected, in particular, in the variation of the linguistic form denoting the narrator. The image of the author as an intermediary between the Church - “God’s vicegerent on Earth” - and believers, the people, and the intermediary who understands the people and is close to them, determines the absence of an explicit author’s expression of will in the form of a categorical order: the obligatorily prescriptive nature of the presentation in the form categorical imperative C.-r. With. not typical.

Destination texts of the Ts.-r. With. - these are, on the one hand, Orthodox Christians, if the text is heard in church and addressed to believers, or a wider audience, if the text is addressed, for example, to listeners of radio broadcasts, television viewers, etc., i.e. generalized and mass addressee(according to N.I. Formanovskaya). In the case of a clergyman’s address to other church figures of various ranks, the addressee predictable and specific. But always texts written in Ts.-r. p., addressed to a mass audience, therefore, represent public official speech , and therefore Ts.-r. With. is book function style of codified lit. language . Language system C.-r. With. includes lexical units of four layers : 1) neutral, interstyle vocabulary ( help, talk, do, everyone, then, Moscow); 2) general book ( perception, being, original role, traditions, however, very much, adhere to other worldviews); 3) church-religious ( Lord Almighty, monks and nuns, monastics, laity, patronal feast day, divine service, kingdom of God, hierarchs, God-loving shepherds, Holy Land, consecration, myrrh-bearing women); 4) vocabulary with newspaper and journalistic functional and stylistic coloring ( sovereign states, militants, education, overcoming difficulties, economic and social situation, problems of refugees and regions). The main lexical resource of the style is vocabulary that is emotionally expressive, in particular archaic-sublime and emotionally evaluative ( unparalleled devotion, exalt warriors, unearthly greatness, draw inspiration, glorious holiday), the use of which is associated with the implementation of those communicative goals discussed above: with an educational and didactic goal and the goal of a positive emotional impact aimed at developing certain moral concepts in the addressee. Grammar Resources style include such morphological and syntactic means that provide: 1) book the nature of the style (in particular, the genitive subsubstantive, participles and participial phrases, passive constructions); 2) archaic stylistic coloring of speech (archaic morphological forms, outdated management, inversion of the agreed component in the phrase); 3) creation expressive effect(series of homogeneous members, superlatives); eg: 1) summer of the goodness of the Lord; words of peace and love; communication that pleases the heart; the Cathedral of Christ the Savior being restored in Moscow; 2) with love in Christ; it will be blotted out; now born; beloved in the Lord; on the ground; to the heavenly world; keep the fatherly faith; Church of Heaven; 3) ... I congratulate you, my dears, on this bright and blessed holiday; most important; abundant; glorious; multi-useful; most joyful; most honest; most blessed. From a negative point of view, the arsenal of grammatical means of style is characterized by the absence of multicomponent complex sentences with heterogeneous syntactic connections, a non-union way of expressing subordinating relations, which is associated with the desire for accessibility and understandability of the C.-r. texts to a mass addressee.

Purposes increased expression and, in particular, the creation of an emotional and evaluative stylistic coloring of speech, serve, in addition to the use of evaluative and emotionally expressive vocabulary: a) extensive quotation; b) the use of tropes and figures of speech (the most typical of which are metaphors, epithets, repetitions, gradation, antithesis, inversion, rhetorical question); c) techniques for complicating the composition of texts; eg: “We are sinners and unclean // And She (the Mother of God) / Most Pure”(antithesis); “And really / to whom and when did God refuse the grace / of enlightenment / Which Christian / cannot receive / wisdom from God?”(a rhetorical question); (examples from N.N. Rozanova).

In general, from the point of view of linguistic embodiment, the studied genres of C.-r. With. differ a combination of general book elements with church-religious and newspaper-journalistic elements , and archaic-solemn and emotional-evaluative coloring , What distinguishes Ts.-r. With. from all other book functions. styles, including those from newspaper and journalistic , with which he comes close due to the complexity of the communicative function, the mass nature of the addressee and the emotional and expressive coloring of many linguistic means included in his system. However, these signs, as well as the different directions of influence, the nature of the author’s image, the lack of that openness to stylistically reduced, pejorative-evaluative and even non-literary elements, which is characteristic of newspaper-publics. style - all this does not allow us to consider the Ts.-r. With. "variety" or "substyle" of newspaper-publics. functional modern style rus. lit. language.

Chapter 1. Religious-preaching style of the modern Russian literary language as a linguistic problem

§1. Language education in the sphere of religion

§2. Forms of existence of the religious-preaching style

§3. The problem of the “hybridity” of the language of religious-preaching texts

§4. On some linguistic features of the religious-preaching style

1. Phonetics and orthoepy

2. Vocabulary

3. Phraseology

4. Morphemics and word formation

5. Morphology

6. Syntax

Chapter Conclusions

Chapter 2. Moral concepts of religious-preaching style and their analogues in secular discourse

§1. On the secular and religious ethical picture of the world

1. From the history of the emergence of secular and religious significance lexeme

2. Classification of ethical vocabulary of religious-preaching style

§2. Lexemes correlated with general ethical concepts and their analogues in secular discourse

§3. Lexemes associated with virtues and their analogues in secular discourse

§4. Lexemes associated with sins and their analogues in secular discourse

Chapter Conclusions

Introduction of the dissertation 2002, abstract on philology, Golberg, Inna Mikhailovna

The events of the last decades of the 20th century radically changed the social and cultural situation in our country. This is especially true in the sphere of religion. The activities of clergy, which for a long time were on the periphery of public consciousness, are today acquiring increasing social significance. The word of the priest can now be heard not only in churches, but also on radio, television, in parliament, at rallies, and at lectures.

It is impossible not to note the originality of the language used by figures of the Russian Orthodox Church: with all the diversity of the individual manner of each of the representatives of the clergy, their speech is united by some common patterns in the selection and use of special lexical, morphological and other linguistic means. Here are examples of such speech:

Only the grace of the Lord, which heals the weak and replenishes the impoverished, can help and strengthen me in the service ahead of me: preserving the unity of our Holy Orthodox Russian Church; the opening of many churches and holy monasteries, where it is necessary to place clergymen so that they can rightly rule the word of Christ’s truth” (from the Word of His Holiness Patriarch Alexy II, delivered in the Pukhtitsa Dormition Monastery on July 6, 1990)1;

Another year we lived has gone into eternity. What does the Holy Church call us to on the eve of the New Year? She calls us to thank the Lord for all the mercies that he has bestowed upon us in the past year. We must turn to the Lord and pray that the Lord will forgive us all the sins we committed in the past summer

1 Quote from: Kravchenko, 1992, p. 20. new. We will ask the Lord to bless the coming summer with His goodness, to bless His people with peace." (from the Word of Patriarch of Moscow and All Rus' Alexy II at the New Year's prayer service in the Epiphany Cathedral on December 31, 1993 (Appendix 1, 30)).

This peculiar linguistic phenomenon - the special style of language of the leaders of the Russian Orthodox Church and believers1 - attracted our attention and became the object of this study.

This work is devoted to the study of the religious-preaching style2 of the modern Russian literary language. By religious-preaching style we understand such a functional variety of the Russian literary language that serves the sphere of religion. Here we mean only the sphere of activity of the Russian Orthodox Church (ROC); the question of the specifics of linguistic entities of other faiths is not considered in the work. Particular attention in this study is paid to the issue of the functioning of lexical units correlated with moral concepts within the framework of the religious preaching style.

In modern Russian linguistic stylistics, the concept of religious-preaching style has not yet become widespread, however, the issue of identifying a special type of literary language that functions in the sphere of religion is not new to linguistic science.

1 The question of the carriers of the religious-preaching style, as well as the problem of the forms of existence of this linguistic formation, is specially considered by us in §2 of the First Chapter.

2 Term L.P. Krysin (see, for example, Krysin, 1994, p. 70).

Language formations serving other faiths also deserve detailed consideration, but the scope of this study does not allow us to analyze this problem.

Thus, Czech linguists, following B. Havranek, highlight the “philosophical-religious sphere of activity” in relation to the question of the functional-style stratification of the literary language (see about this Havranek, 1963, p. 13; Kraus, 1974, p. 30; Barnet, 1995, p. 175). The features of the “religious style” are considered in the works of the Slovak researcher J. Mistrik (Mistrik, 1992). “Religious language” is actively studied by Polish linguists (see Wojtak, 1998 for details). American sociolinguistics also paid attention to this problem, or more precisely, its direction, within the framework of which the theory of “language codes of small social groups” was developed (see, for example, Gumperz, 1970).

This question has also been raised in our linguistics1.

In 1973 V.M. Zhivov and B.A. Uspensky, in his article “Center and Periphery in the Light of Linguistic Universals” (Zhivov, Uspensky, 1973), lists “ritual speech” among the linguistic phenomena ignored by linguists. The authors consider the reason for the lack of research on such topics to be the non-standard, “peripheral” nature of such phenomena (op. cit., p. 24).

In 1975 V.A. Avrorin in the monograph “Problems of studying the functional side of language” (Avrorin, 1975), highlighting “spheres of human activity with specific speech traditions,” the emergence and existence of which is, in his opinion, “the reason and basis for the stylistic differentiation of linguistic means,” calls “ the sphere of religious worship" (op. cit., p. 75). There V.A. Avrorin describes in some detail the linguistic and cultural situation within this sphere. However, specific consideration in

1 The problem of the “Orthodox language” was also discussed in some Russian works on literary criticism (see, for example, Arkhangelsky, 1994). asking about the religious-preaching style and its significance for the modern Russian literary language was not part of the author’s tasks.

In 1976 L.B. Nikolsky in the book “Synchronous Sociolinguistics (Theory and Problems)” (Nikolsky, 1976) speaks of the need to revise the traditional theory of styles and offers his own classification, in which we find “ritual or cult style” (op. cit., p. 78) . At the same time, a specific description of this style in relation to the Russian language is in the tasks of L.B. Nikolsky are also not included.

The absence of any research on this subsystem as a functional variety of the modern Russian language may be explained not only by other tasks of the authors of the works listed above, but also by the political situation of those years in our country, which made itself felt until the end of the 80s XX century. Thus, in the Linguistic Encyclopedic Dictionary, although it mentions “the sphere of cult, the social significance of which in many nations gives rise to the corresponding functional variety of language” (Murat, 1990, p. 567), nothing is said about the possibility of the existence of a similar style in modern Russian literary language.

The study of modern religious discourse begins in the 90s of the 20th century. A number of works appear in which, with varying degrees of completeness, the question of the special style of the modern Russian literary language serving the sphere of religion is addressed.

In 1990, an article by M.I. was published in the journal "Russian Linguistics". Shapira “The language of everyday life / languages ​​of spiritual culture” (Shapira, 1990). The work is devoted to the problem of languages, the norm of which is formed artificially. The author includes any literary language (including Russian literary), as well as languages ​​of spiritual culture, as such formations. According to M.I. Shapira, the literary language (in the traditional sense of the term) serves the “sphere of official life” (op. cit., p. 136), and linguistic formations of spiritual culture (the latter include the languages ​​of science, fiction and religion) function in the corresponding field of spiritual culture. The author defines this phenomenon as sociocultural multilingualism. Moreover, each of the languages ​​of spiritual culture “has in everyday life (official - I.G.) its own substitute - a certain functional style” (op. cit., p. 141). Any of these styles (including religious preaching) is a “translation” from the corresponding language of spiritual culture into a literary language.

In 1992 A.A. Kravchenko, in his diploma work “The experience of describing the phonetic system of the Church Slavonic language and modern liturgical pronunciation” (Kravchenko, 1992), says that “liturgical activity has a certain marking in the structure of the language” and suggests the existence of “another, not identified by stylists, functional style of the Russian language (liturgical style - I.G.)" (op. cit., p. 20). Here the author gives a number of striking examples of this style. In addition, A.A. Kravchenko in this work cites another fact that is interesting for us: commenting on the problem of translating Church Slavonic liturgical texts into modern languages, he talks about the activities of the Belarusian Biblical Commission, which translated the Gospel into the Belarusian language. The Preface to this edition says: “The main goal of the translation undertaken by our Biblical Commission is the free development of the liturgical style of the Belarusian language”1. Unfortunately, detailed

1 Quote from: Kravchenko, 1992, p. 13. Analysis of the issue of liturgical style was not included in the tasks of A. A. Kravchenko.

The problem of interest to us is reflected relatively fully in relation to the modern Russian literary language in the article by L.P. Krysin "On one gap in the system of functional styles of the modern Russian language"; The article was published in the magazine "Russian Language at School" in 1994 (Krysin, 1994). The author notes that “in the existing classifications (of functional styles. - I.G.) there is no functional variety that serves the sphere of religion” (op. cit., p. 70). The reason for this is L.P. Krysin sees that “some time ago the activities of priests and preachers were on the periphery of social life” (ibid.). Today, the speech of Church leaders can be heard more often, religious literature is becoming widespread. “These types of speech activity,” writes the author of the article, “are characterized by originality in the selection and use of verbal and syntactic means of the Russian language, which gives grounds for identifying a special religious preaching style” (ibid.). L.P. Krysin also cites a number of linguistic features of this style, but within the framework of the article it was impossible to give a comprehensive description of this linguistic phenomenon. At the same time, the author is confident that “the religious-preaching style should take its rightful place in the functional-stylistic paradigm of the Russian literary language and receive an appropriate description in the literature on stylistics” (op. cit., p. 21)1.

HELL. Shmelev in the article “Functional stylistics and moral concepts” (Shmelev, 1999) offers slightly different grounds for

1 See also Krysin, 1996 about this. highlighting the religious-preaching style. According to the point of view of A.D. Shmelev, “the basis for the specificity of any functional style is the set of speech acts characteristic of it and the method adopted in it for marking the illocutionary force of an utterance” (op. cit., p. 217). At the same time, the author believes that “only two religious genres are certainly specific, from the point of view of the functional-stylistic means used: prayer and sermon,” but “the fact that their illocutionary potential is completely different is opposed to classifying them as the same functional style.” (op. cit., p. 223). However, according to A.D. Shmelev, there is still “something common to the most diverse genres of religious discourse, which distinguishes it from other types of discourse in the Russian language” - “the special use of words related to moral concepts” (op. cit., pp. 224-225). The article provides a number of specific examples that prove the last statement. This thesis about the special use of ethical vocabulary in religious discourse is important for this study: part of our work is devoted specifically to studying the peculiarities of the functioning of the ethical vocabulary of the religious-preaching style.

It is also important to note that in Lately There are studies devoted to the analysis of specific genres of religious-preaching style - the works of V.V. Rozanova, O.A. Krylova, S.A. Gosteeva, J.I.M. Maydanova, O.A. Prokhvatova, etc. (see, for example, Rozanova, 2000; Krylova, 2000; Gosteeva, 1997; Maidanova, 1999, Prokhvatilova, 1999).

So, the relevance of this study is due to the urgent need to consider the legitimacy of identifying a special style serving the sphere of religion in relation to the modern Russian literary language, as well as to describe various aspects of this linguistic and cultural phenomenon.

The novelty of the work is determined by the fact that the religious-preaching style has not been sufficiently studied and has not been studied at all from the point of view of conceptual analysis. A systematic description of the linguistic expression of moral concepts and the reconstruction of the corresponding fragment of the linguistic picture of the world - the system of naive ethics - is also being undertaken for the first time.

The theoretical significance of this topic lies in the fact that a multi-aspect study of the religious and preaching style will make it possible to more fully reflect the functional-stylistic system of the modern Russian literary language. The results of the work should also contribute to the general understanding of the linguistic conceptualization of the world. In particular, they confirm the position about the non-uniqueness of ethical ideas reconstructed based on the analysis of data from a certain language: within the framework of one national language, different ethical systems corresponding to different varieties of this language can coexist.

In practical terms, this material can be used in teaching lexicology, stylistics, history of the Russian literary language, as well as (subject to a certain degree of adaptation) in Russian language and rhetoric lessons in high school. The results of the study can also be applied in lexicographic practice to clarify the interpretation of words correlated with moral concepts.

The purpose of the study is to identify the specifics of the religious-preaching style in terms of the functioning of lexical units correlated with moral concepts.

In the process of work we expect to solve the following problems:

Determine the grounds for identifying the religious-preaching style of the modern Russian literary language;

Describe the features of the functioning of this education;

Give a brief description of the linguistic system of the religious-preaching style;

Explore the elements of naive ethics of the religious-preaching style and compare them with the corresponding elements of secular discourse.

The material for studying the characteristics of the religious preaching style are tape recordings of speech by figures of the Orthodox Church and believers in official and unofficial settings, recordings of television and radio programs with the participation of the clergy, articles from the Journal of the Moscow Patriarchate, special literature addressed to believers, etc. 1.

The main method of work is observation. Comparative and component analysis is used to process the obtained data.

The research is based on data from modern semantics, linguistic stylistics, sociolinguistics, semiotics, and the history of the Russian literary language.

The following main provisions are submitted for defense.

1. In the system of functional styles of the modern Russian literary language, one can distinguish the religious-preaching style - a functional variety (subsystem) of the modern Russian literary language, which serves the sphere of religion (sphere of action).

1 The list of sources published in print is contained in Appendix 1 to this work. of the Russian Orthodox Church), and the features of which are determined by the specifics of communication in this area.

2. The religious-preaching style is the only one of all the functional styles of the modern Russian literary language that has a materially expressed standard for constructing a statement. The corpus of liturgical texts in Church Slavonic serves as such a model. The focus on exemplary texts is the reason for the linguistic “hybridity” of the religious-preaching style.

3. The religious-preaching style is characterized by a special naive linguistic ethical picture of the world, different from the corresponding picture of the world of secular discourse. This is manifested in a special set and specific functioning of lexical units correlated with moral concepts within a given style.

The work consists of an introduction, 2 chapters, brief conclusions to the chapters, a conclusion, a list of references and two appendices.

The first chapter discusses general issues related to the problems of isolating, functioning and characterizing the language system of the religious-preaching style.

The second chapter is devoted to the analysis of the ethical vocabulary of the religious and preaching style of the modern Russian literary language.

In conclusion, the results of the study are summed up, the main conclusions are formulated and an overview of the prospects for further development of this topic is given.

The list of references contains both the works cited in the dissertation and some works that we studied as a necessary basis for this study.

Appendix 1 contains a list of sources that served as material for the linguistic analysis of the religious and preaching style of the modern Russian literary language.

Appendix 2 contains a list of moral concepts, which are described with varying degrees of completeness in the second chapter.

Conclusion of scientific work dissertation on the topic "Religious and preaching style of the modern Russian literary language"

Conclusions on Gpawa 2

In the second chapter, issues related to the naive linguistic ethical picture of the world of the religious and preaching style of the modern Russian literary language were considered. We also carried out an analysis of the ethical vocabulary of the religious-preaching style in comparison with the corresponding analogues of secular discourse. The following conclusions were made.

The religious-preaching style is characterized by a special ethical picture of the world, different from the ethical picture of the world of secular discourse. The specificity of religious naive linguistic ethics is expressed in the following.

Firstly, there are units that exist only within the framework of religious discourse (for example, non-prayer, non-church, etc.).

Secondly, in belonging to the ethical vocabulary of the religious-preaching style of words that, within the framework of everyday language, do not belong to units correlated with moral concepts (for example, sadness, boredom, etc.).

Thirdly, in the peculiarities of the meaning and use of lexemes that name ethical concepts and function both in religious discourse and everyday language (for example, patience, pride, etc.).

Fourthly, in the very organization of the naive linguistic ethical system of the religious-preaching style, where “positive” and “negative” are strictly opposed (within the framework of secular discourse, such an opposition is much more blurred).

The specificity of the ethical picture of the world of the religious-preaching style is another argument in favor of the independence of this subsystem

123 themes among other functional and stylistic varieties of the modern Russian literary language.

Conclusion

This paper examined some issues related to such a linguistic phenomenon as the religious-preaching style of the modern Russian literary language.

Our goal was to identify the specifics of the religious preaching style in terms of the functioning of lexical units correlated with moral concepts.

During the work, the following tasks were solved:

The grounds for identifying such a functional-style variety of the modern Russian literary language as the religious-preaching style are determined;

The features of the functioning of this language education are described;

Dana a brief description of linguistic system of religious-preaching style at all levels of structure;

The elements of naive ethics of the religious-preaching style are studied in comparison with the corresponding elements of secular discourse.

The following conclusions were made.

1. The sphere of religion (the sphere of activity of the Russian Orthodox Church) in Russia is served by the modern Church Slavonic language, which is a cult, strictly monofunctional language formation, and the modern Russian literary language, represented here by one of its parts.

2. We call the part of the Russian literary language that serves the religious sphere the religious-preaching style and define it as a functional-style variety (subsystem) of the modern Russian literary language that serves the sphere of religion (the sphere of activity of the Russian Orthodox Church) and the features of which are determined by the specifics of communication in this sphere.

3. The religious-preaching style and modern Church Slavonic are in a relationship of additional distribution. Church Slavonic functions only as the language of Orthodox worship; the rest of the sphere of religion is served by the religious-preaching style.

4. The religious-preaching style is implemented both orally and in writing, and can be represented by various types of speech and functional-communicative varieties. This style can be represented by different genres.

5. Modern Church Slavonic - the traditional language of the Russian Orthodox Church, which most accurately expresses the totality of meanings of the religious sphere - has a multifaceted influence on the religious preaching style.

6. The influence of the Church Slavonic language can be traced in the linguistic “hybridity” of the religious-preaching style. Within this subsystem, we observe the presence of two linguistic layers: linguistic features characteristic of the modern Russian language, and linguistic features characteristic of Church Slavonic (the latter serve as indicators of the sacredness of a work).

7. The religious-preaching style is the only one of all the functional styles of the modern Russian literary language that has a materially expressed standard for constructing an utterance - a corpus of liturgical texts in Church Slavonic.

8. The style being studied is also characterized by a special naive linguistic ethical picture of the world, different from the corresponding picture of the world of secular discourse. This is manifested in a special set and specific functioning of lexical units correlated with moral concepts, namely:

There are lexemes that exist only within the framework of religious discourse;

In belonging to the ethical vocabulary of the religious-preaching style of words that, within the framework of everyday language, do not belong to units correlated with moral concepts;

In the peculiarities of the meaning and use of lexemes that name ethical concepts and function both in religious discourse and everyday language;

In the very organization of the naive linguistic ethical system of the religious-preaching style, where “positive” and “negative” are strictly opposed (within the framework of secular discourse, such an opposition is much more blurred).

So, there are real grounds for highlighting the religious-preaching style of the modern Russian literary language.

It should be noted that the sphere of religion has acquired enormous significance today and has become a full-fledged area of ​​social interaction in modern consciousness. A comprehensive study of the problem of religious preaching style will reveal the associated changes in the structure of the modern Russian literary language as a whole.

Theoretical understanding of the problem of religious-preaching style allows not only to clarify the question of the functional-style stratification of the modern Russian literary language, but also reveals some new directions for studying issues related to its history. The results of the work may also contribute to the general understanding of the naive linguistic conceptualization of the world. In practical terms, this material can be used in teaching stylistics, lexicology and the history of the Russian literary language in higher education. educational institutions, and also used in lexicographic practice to clarify the interpretation of words.

In high school, the results of the study of the religious-preaching style can be used to teach the Russian language and rhetoric. For example, we consider it advisable to analyze texts belonging to the religious-preaching style together with students in order to identify various lexical and grammatical layers. This work, in our opinion, will enrich the vocabulary of students and allow them to more accurately understand the texts often heard in churches, on radio and television, spoken by figures of the Russian Orthodox Church.

In connection with all of the above, we would like to outline some prospects for studying this topic.

The linguistic features of the religious-preaching style in different levels language system. It is also necessary, in our opinion, a detailed study of each of the forms of existence of a given style variety. It seems interesting to continue comparing other fragments of the naive linguistic picture of the world of religious and secular discourse. It will also be productive comparative analysis subsystems serving the sphere of worship in various modern languages.

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