Religious discourse in linguistics all articles. Religious discourse and its language

A. A. Chernobrov

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 occurring 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. Moving on to religious discourse, it is necessary to consider the term “religion”. There are many interpretations of this concept. Thus, for example: it is “a set of beliefs concerning the cause, nature and purpose of the universe, especially the faith 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 final cause of things, the Aristotelian causa finalis, that is, the purpose of the universe. Goal-setting or teleology is one of the main features of the religious worldview. Noteworthy: the American author emphasizes that the worship of deities is only one form of religion. The second definition, inherited from Soviet times, emphasizes the public 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 ... its nature can ... be a certain force (spirits of nature, higher intelligence), universal law (dharma, tao), or a certain immaterial person (God, Elohim. Allah, Krishna)." The etymology of the word "religion" is quite clear, re-ligio (Latin) means "reestablishing connection." The church dogma of Christianity states that as a result of original sin, man’s connection with God was lost, and religion is called upon to restore this connection. Belief in supernatural forces is also characteristic of magic, but there is a significant difference between religion and magic. Religion is belief in the supernatural and hope, hope in divine help. Magic is the belief in the ability to control supernatural forces. The main thing in religion is prayer and hope, in magic there is a spell that must “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 treats the sacraments, the section on Hope is devoted to prayer, the section on Love talks about the commandments of God. On the other hand, faith is a broader concept than religion. There is religious faith based on dogma, and scientific faith based on hypotheses. For example, the Big Bang cosmogonic hypothesis is also based on faith, but it is not a religious faith. Another difference between 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 lack either religious or philosophical knowledge to make this combination organic. The assimilation (or rediscovery) of the religious world by our society is very late. There is a great temptation to absolutize the spiritual side of our existence, just as we previously absolutized 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 communication with the dead. The correct formulation could be: “The reality of the ideal is postulated by any religion and many philosophical schools. There are some facts that allow religious interpretation.” The researcher can call on philosophy for help, for example, Russian religious philosophy, as was 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 ones. You cannot mix two fundamentally different subjects (discourses) - the subject of faith and the subject of provable facts. Linguists must limit themselves to the area of provable linguistic facts and build hypotheses on specific linguistic material. Even without leaving the boundaries of language itself, one can put forward well-founded scientific hypotheses, historical, cultural, art, 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 cultural hypotheses can be put forward: 1. Deistic forms of religion (forms of worship of gods) appeared later than the worship of spirits, natural elements and animals. (The hypothesis put forward by the outstanding English ethnographer E. B. Taylor states that historically the first form of religion was animism. See also about this in the works of J. Frazer, B. Malinovsky, etc.) 2. The true name of God was taboo, instead euphemisms were used. 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 previously been understood.) These two conclusions are what a linguist should limit himself to on the basis of factual data; he cannot without sufficient grounds choose one hypothesis while rejecting another. The linguist does not replace the ethnographer, but only collaborates with him. Meanwhile, in philosophy there are also opposing views. From Heraclitus comes the idea that the word itself is the “receptacle of thought” or the “seat of truth.” You can extract truth or truths from language itself if you know how to listen to it. Recently, this point of view has been repeated more and more often, sometimes it is even presented as something new; this view, supposedly, should replace outdated “positivist” theories. But is it true that language is a sacred storehouse of wisdom? Plato also said that not all words correctly name things. The Bible says that “man gave names to all the livestock, and to the birds of the air, and to the beasts of the field” (Gen. 2:19). Thus, Scripture says that the names of things were not given by the Creator, but only by man. Therefore, names may be imperfect. Most often, natural language fixes in words not objectively significant, but subjectively important (meaningful) features of objects. As J. Locke wrote, we “isolate those signs that we care about most.” For example, the word "rooster" comes from the word "to sing." The crowing of a rooster is more important to a person than the fact that he is a “male chicken.” The Old Russian word "kur" (male chicken) has fallen out of use. 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 we can conclude 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 characteristics of objects. The English "bear" has the same root as the Russian "brown". A zoologist will confirm that here linguistics coincides with biology - color is the main characteristic of the bear of the Ursus arctos species. What about the elements of the “subtle world”, such as the soul? In Russian, ancient Greek, and Latin, this word has the same root as “spirit”, “breathe”, “blow”. There are two types of motivation here: sound (“spirit,” “breathe,” “blow” are onomatopoeic words) and semantic (the soul is light as the wind, incorporeal like air, enters with the first breath and leaves with the last breath). But is this the truth or human delusion? Let us compare the origin of the word “soul” in the Germanic languages. English "soul" (Old English) sāwol), German "Seele" (Old High. sala ) are consonant with the ancient Germanic root meaning sea. According to one hypothesis, this is not accidental. According to ancient Germanic and Celtic myths, souls swam across the sea before entering the kingdom of the dead. The souls of newborns also came from the sea or beyond the sea. The important thing is that we learned about these pre-Christian ideas not from the language itself, but in addition to the language, from the data of ethnography and comparative mythology. By finding out the origin of the word, we can reveal some logical predicates of spiritual entities that are most important to humans. 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 "to endow"), " called" (he is addressed with a prayer call), "shining." In the word “devil” one of the predicates of Satan is actualized - “slanderer”, in the word “angel” - the predicate “messenger”, etc. (see etymology on the website www.etymonline.com). Words such as “devil” and “angel” belong to the so-called “intentional sphere,” that is, they do not denote 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, that is, some elements of meaning may be hidden. However, this “shroud of secrecy” can be removed with the help of some scientific techniques. One such technique is etymological analysis based on ethnographic data, which we have demonstrated. Another method is hermeneutics. The founder of “universal hermeneutics” is considered to be F. D. E. Schleiermacher (1768 1834). Here are the words that express the essence of his teaching: “Any speech can be understood only through knowledge of the historical circumstances of life..., each speaker is understood only through his nationality and his era.” B. Spinoza, who is considered the predecessor of hermeneutics, in his “Theological-Political Treatise” proposes to interpret the Holy Scriptures allegorically. He assumes that the Bible was written to be understandable to the fishermen and shepherds of ancient Judea for whom it was originally intended. This interpretation can be called pragmatic. In modern language, the essence of hermeneutics is that one should take into account the various circumstances of the creation of a text: historical, ideological, psychological, sociological, etc. The concept of “context”, “pragmatics”, etc. were not yet in use at that time, and hermeneutics was a great step forward as the first theory of text interpretation. One of the main concepts in this technique is the “hermeneutic circle”. We are talking about the relationship between the text as a whole and its parts. To understand the text as a whole, it is necessary to separate it into parts, perhaps the smallest ones, down to phonemes. On the other hand, to understand each part of the text, you need to go again from the parts to the whole, the whole text, the whole book, all the authors of that era, etc. Thus the hermeneutic circle is closed. Let us illustrate abstract theses with examples. When Christ speaks of vineyards, husbandmen and the gathering of ripe fruits (Matt. 20: 1-15; 33-43), Bible interpreters rightly point out that by vineyards they mean humanity, the vinedressers who grow the vine are priests, and the fruits are priests. these are righteous souls. A more controversial example is the interpretation of one of the books of the Bible - the Song of Songs. A literal interpretation of this text leads to the idea that we have before us an example 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”). This 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, was to instill the idea of the strength of the union of God with His people; the only correct interpretation is one that corresponds to this goal. It is possible to reveal the fullness of a religious text only by having religious background knowledge known to all members of a given religious community. Often the semantic losses from the lack of background knowledge can be very significant. Let us move from sublime examples to less serious ones. The phrase “rabbi with a shaved face” (Sholom Aleichem) will seem absurd to any Hasidic Jew who knows that rabbis are forbidden to shave their beards. But for Soviet-era readers, post-text commentary was necessary. Speaking about religious discourse, one should take into account the specifics of Western mentality. The Jewish tradition, which Christian theologians adopted, 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 depict living creatures. The Jewish verbal "culture of the ear" deliberately contrasted itself with the Greek visual "culture of the eye." Early Christianity, Islam, and the entire Middle Ages followed this tradition. The Renaissance marked the revival of Greek visual culture. The Eastern tradition (Hinduism, Buddhism and other eastern religions) has always been a “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 directions, 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 the 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 for the European; Therefore, formal logic appeared in Europe, and calligraphy appeared in China. Here is a clear illustration of the famous Sapir-Whorf hypothesis. (We note, however, that this scientific belief is not shared by all scientists.) The scope of this article does not allow us to dwell in more detail on the specifics of the conceptual sphere of Eastern religions and the reflection of this sphere in language. This topic is a huge field for research. It is not surprising, for example, that in the rather voluminous book of the prominent St. Petersburg linguist V. B. Kasevich, not all aspects of this issue are revealed; some thoughts are presented almost abstractly. Eastern religions and religious discourse in linguistics in general are not a topic for one article or one book.

Literature

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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.: Mysl, 1985. - T. 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; edited by N. Yu. Shvedova. - 4th ed. - M., 1997.
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Constitutive features of religious discourse, characteristics of its main functions. Determination of the basic values of religious discourse, its basic concepts and features of the genre system. Communication strategies specific to religious discourse.

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As a manuscript

Bobyreva Ekaterina Valerievna

Religious discourse:

values, genres, strategies

(based on Orthodox dogma)

dissertations for an academic 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 Karasik Vladimir Ilyich.

Official opponents:

Doctor of Philology, Professor Andrey Vladimirovich Olyanich,

Doctor of Philology, Professor Olga Aleksandrovna Prokhvatilova,

Doctor of Philology, Professor Suprun Vasily Ivanovich.

The leading organization is Saratov State University. 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 (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 was carried out in line with the theory of discourse. Object The study is based on religious discourse, which is understood as communication, the main intention of which is maintaining faith or introducing a person to faith. As subject The study examines the values, genres and linguistic characteristics of religious discourse.

Relevance 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 description of religious discourse in linguistic research allows expanding 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 - linguaxiology.

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 linguistic 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 is expressed through certain linguistic and speech means.

Purpose This work is to characterize the values, genres and linguistic features of religious discourse. To achieve this goal, the following are solved: tasks:

determine the constitutive features of religious discourse,

highlight and characterize its main functions,

determine the basic 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 study was based on text fragments of religious discourse in the form of prayers, sermons, akathists, parables, psalms, pastoral addresses, prayers of praise, 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, interpretive analysis, introspection, associative experiment.

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

Theoretical significance We see from the research 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 The work is that the results obtained can be used in university lecture courses in linguistics, stylistics of the Russian and English languages, intercultural communication, in special courses on linguistic concepts, text linguistics, discourse theory, sociolinguistics and psycholinguistics.

The research carried out 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. Bayburin, I. Goffman, 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 submitted for defense:

1. Religious discourse is 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 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 of this type of communication (regulating the existence of a religious community regulating relations between its members, regulating the internal worldview of a member of society).

3. The values of religious discourse come down 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 a given creed and its dogmas, to the recognition of religiously determined 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 a given 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.). Concepts of religious discourse can function in various non-religious contexts, acquiring special shades of meaning; on the other hand, neutral (not in any way related to the religious sphere) concepts receive a special refraction within the framework of religious discourse.

5. Genres of religious discourse can be differentiated by the degree of their institutionalization, subject-addressee orientation, sociocultural differentiation, event localization, functional specificity and field structure. Primary and secondary genres of religious discourse are identified (parables, psalms, prayers - sermon, confession), contrasted on the basis of direct or associative connection with the original biblical text.

6. Religious discourse is precedent in its essence, since it is based on the Holy Scriptures. The internal and external precedent of religious discourse are distinguished: the first is based on the mention of events and participants narrated in the Holy Scriptures within the framework of religious discourse, the second characterizes the mention of this outside the framework of the discourse in question.

7. The communicative strategies used in religious discourse are divided 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: problems and prospects for studying" (Pyatigorsk, 2006), "Culture of the 19th 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 linguoconceptology” (Armavir, 2006), “Problems of speech culture in the modern communicative space” (Nizhny Tagil, 2006), “Progressive technologies in training and production” (Kamyshin, 2006), “General theoretical and practical problems of linguistics and linguodidactics" (Ekaterinburg, 2006), "Current problems of linguistics of the XXI century" (Kirov, 2006), "Zhitnikov readings VIII. Information systems: Humanitarian paradigm" (Chelyabinsk, 2007), "Current problems of linguistics and linguodidactics: theoretical and methodological aspects" (Blagoveshchensk, 2007), "Language communications in the system of socio-cultural activities" (Samara, 2007), at annual scientific conferences Volgograd State Pedagogical University (1997-2007), at 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 pp.

Structure. The work consists of an introduction, four chapters, a conclusion, a list of references and an appendix. In the first chapter The work examines the content and sign space of religious discourse, describes the participants in communication, examines 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 conceptual 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 nature of religious discourse and identifies the most characteristic types of precedent units. Chapter Three works are devoted to the genre specifics of religious discourse; The features of genre structuring 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 systemically 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 currently existing and functioning institutions in society - the institution of politics, schools; all existing institutions arose precisely from the religious. Religion is a certain worldview and attitude, as well as the corresponding behavior of an individual and certain religious 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 aimed at introducing a person to faith, as well as speech act complexes that accompany the process of interaction between communicants.

The boundaries of religious discourse extend far beyond the boundaries of the church. Depending on the situation and the characteristics of the relationship between the communicants, we distinguish the following types of religious communication: a) communication in the church as the main religious institution (highly clichéd, 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 between a person and God (cases when a believer does not need intermediaries to turn to God, for example, prayer).

Religious discourse is strictly ritualized; in relation to it one can speak of verbal and non-verbal ritual. Under nonverbal (behavioral)eskim) ritual we understand certain actions performed in a strictly defined order and accompanying a verbal, speech utterance (arms outstretched upward, a bowed head, swinging a censer when performing a rite of internal (spiritual) and external (physical) purification; bowing the head as a sign of humility; kneeling as a sign prayers or gratitude to the Almighty; making the sign of the cross as a sign of protecting the believer from possible danger, enemies, passions, etc.). Under the 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 a 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 a 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 identify the components of this structure: subjects of religion, religious movements (teachings, concepts), religious philosophy, religious actions. Category of subjects of religion is leading and includes : religious institutions and their representatives ( church, temple, parish, monastery, mosque, bishop, metropolitan, mulla, shepherd etc.), agents of religion - religious movements and their supporters ( marmOnism, Hinduism, Church of Christ, Buddhists, Judaists, Christians, Jehovah's Witnesses etc.), religious anthroponyms ( Patriarch of Moscow and All Rus' Alexey, John PaulII, MMetropolitan John of St. Petersburg and Ladoga etc.), religious systems and directions ( Christianity, CatholicAndCism, Judaism, Islam, Buddhism etc.). Religious philosophy includes religious values, principles and symbols ( "faith", "b"brotherhood", "prosperity", "died"Ocreation", "spiritual freedom", "salvation", "eternal life" etc.). Religious activities reflect the most characteristic activities performed within the institution of religion (“participle”, “they sayfuck","psalmist"etion”, “baptism”, “washing”, “censing”, “funeral service”, “unction”, “mAndanointing" 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 (the ringing of a bell, a call to the beginning and end of collective prayer, etc.), optical or visual (bows, gestures of odor, elements of clothing of clergy), tactile or gustatory (aromatic balms and incense), tactile (ritual kissing of an icon, kissing of a clergyman’s handrail). 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. Copy signs (or icons) certainly occupy a priority position in this classification. In addition to these, in religious discourse there are also artifact signs, which include: a) designations of objects (decoration) of the temple: "altar", "lectern", "iconostasis"; b) items of clothing and headdresses of clergy: "wimple", "mantiya", "miter", "cassock"; c) objects of religious worship: "censer", "cross",“icon”, “incense”, "candle"; d) buildings and structures (items 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; he can act as: a) a representative of a certain group: "monk", "bishop", "archbishop", "bishop", "deacon" and etc.; b) an actor, performer of a certain role : "preacher", "spiritual priest"(role of the teacher); "novice", "monk" ( role of the student), etc.; c) bearer of a certain function: performing prayer ( monk, novice), giving a sermon ( preacher), performing the sacrament of repentance ( confessor), the feat of voluntarily staying in a cell for the purpose of unceasing prayer ( hAtvornik), leading a church choir ( regent) and etc.; d) embodiment of a certain psychological archetype: "ascetic" ( an ascetic of faith who lives in fasting and prayer ), "confessor"(a clergyman performing the sacrament of repentance, helping with prayer and advice), etc.

The participants in religious discourse are: God (the Supreme Essence), who is hidden from direct perception, but is potentially present in every communicative act of religious discourse; a 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; priest - a clergyman who performs divine services; the addressee is a parishioner, a believer. Unlike any other type of communication, the sender and recipient of religious discourse find themselves 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 the separation of these categories: the author is the highest essence, the Divine principle; addressee - a minister of worship, a person who conveys the word of God to those listening

In the entire mass of recipients of religious discourse, we distinguish two groups: believers (who share the main provisions of this religious teaching, who believe in a higher principle) and non-believers or atheists (people who do not accept the fundamentals of religious teaching, reject the idea of the existence of a higher principle). In each of these groups, we can indicate certain subtypes: to the category of believers we include both deeply religious and sympathizers; In the group of non-believers (atheists), we distinguish sympathetic atheists and militants. Between the class of believers and non-believers there is a certain layer, which we denote by the term “hesitating” or “doubting”.

Any socially significant position gives rise to a more or less identical, stereotypical perception of it on the part of all (or most) members of society; representatives of public institutions are endowed with traits that are characteristic of them not as individuals, but as characteristic representatives of these institutions. The work examines stereotypical images of a monk, nun, and priest.

In Russian society, there previously existed a negative attitude towards the image of the “monk” and monasticism in general: “The monk and the devil are siblings”, “The monk is inAndnom smells.” In modern society, the institution of monasticism is being revived, in many ways forming anew; it is now associated with limitless, all-encompassing service to God. The analysis made it possible to identify the following traits and characteristics characteristic of a monk and forming this stereotype. External characteristics: ascetic image, the presence of a special headdress, the absence of any accessories in clothing (except for the presence of rosaries in the hands - a symbol of humility of spirit and flesh), etc. This external appearance of a monk corresponds to the inner essence of a person who voluntarily renounced the world and dedicated his life to life of monasticism: internal asceticism, meekness and modesty, taciturnity with constant immersion in internal prayer (constant internal 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) , dedication to God, lack of open external manifestation of emotions, dressing in black clothes (belted with “sackcloth” - a rope), wisdom, peace.

In contrast to the image of a monk, the image of a nun is perceived by the linguistic consciousness almost entirely as positive, to some extent, ideal - modest, God-fearing, leading a righteous lifestyle, never allowing deviations from the law and provisions of the religious canon. Among the external signs of this image one can note: a sad look, downcast eyes; frequent making the sign of the cross; dressed in black clothes (nothing should distract from serving God), quiet voice, taciturnity. The internal image of a nun is characterized by the following qualities - fear of God, wariness (fear) in relation to everything worldly (closedness to the surrounding life, everything vain and, conversely, openness, absorption 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 “butt.” Often in the past, all clergy were called “priests,” and the entire religious teaching as a whole was called “clergy.” A negative attitude towards this image is reflected in the paremiological fund of the language: "Pop, damn it - siblings". In the image of a priest they expose: greed: “God is the same for the monk and the priesthe sews pockets,”"Pop lYudamn it, not a single one”; bribery: “Pop, they’re looking into the clerk’s hand,”“Pop takes off the living and the dead"; lust for power (desire to set one’s own demands): “Every priest sings in his own way.” A survey of informants made it possible to identify the following features of appearance that are inherent in the image of a priest and form this stereotype: fat, loves to eat and drink well, with a large cross on his “stomach”, has a loud voice (as a rule, speaks in a bass voice), is dressed in a cassock, with a censer in hands.

In contrast to the largely negative image of “priest” that has developed in the Russian linguistic consciousness, the stereotypical image of “father,” on the contrary, is considered positive. “Father”, “Heavenly Father” (English: “Father”, “parson”) refers to the Almighty, who in the religious concept really acts as a parent, the father of all people. In the Russian language, in addition to the nominative unit “heavenly father”, there is another one - “father”, with a bright stylistic and emotive coloring, which is used when addressing a clergyman. Spiritual closeness 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, such a reduction in the communicative distance does not occur, and the feeling of spiritual kinship that occurs during the functioning of the Russian-language lexical unit “father” is not created. Analysis of this stereotypical image made it possible to highlight only its positive characteristics: a calm, peaceful appearance, absence of anxiety or uncertainty, 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 all-understanding and all-forgiveness (like a parent who is ready to forgive everything to his child).

The work examines system-forming, system-acquired and system-neutral categories of religious discourse. Among the system-forming ones, the following are highlighted: the category of the author, the category of the addressee, the category of information content, the category of intertextuality, which have a number of features of implementation within this type of communication. Among the systemically acquired characteristics of discourse are its content, structure, genre and style, integrity (coherence), specific participants and circumstances of communication. System-neutral, include optional categories that are not characteristic of a given type of discourse, but are present in it at a certain moment of implementation. The combination of all these features forms 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 comes first in terms of relevance, since any genre example of religious discourse presupposes a mandatory 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 power 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 general discursive ones, a number of private (specific) functions are also implemented in religious discourse, either inherent only in a given type of communication or modified for a given sphere of communication. We combine all the 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 (the function of religious differentiation, religious orientation, religious solidarity), 3) regulating the internal attitude, worldview of a particular individual (invitational, 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 pedagogical discourse—the teacher—transmits knowledge to students, communicates 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 addressee of both religious and pedagogical discourse has undeniable authority and any of his instructions or instructions must be unquestioningly followed without being questioned. However, the consequences of disobedience differ in these types of discourse (censure, removal from class: excommunication). Religious and pedagogical discourse are not devoid of theatricality; the stage is either the lectern and other places of the temple, or the teacher’s classroom and lectern. However, if all information conveyed 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 are in polar opposition to each other, since every religion is built on faith and therefore opposes science as a tested and proven truth. The difference lies in the conceptual 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 into faith, communication of the dogmas of the teaching; the goal of scientific discourse is the search for truth, the conclusion of new knowledge. In religious discourse, truth is postulated and does not require proof; any doubt about the truth of religious positions can mean a departure from faith.

In religious discourse, as in political discourse, there is a mythologization of consciousness; these types of communication are based on suggestion. The language of religion and politics turns out to be a “language for the initiated,” but at the same time they must be accessible to the broad masses (“outsiders”), who, if certain ideas are accepted, are ready to move into the class of “insiders.” Language is inherently esoteric (secret speech). Esotericism in religious discourse is based on the internal mysticism of linguistic signs, which create the effect of the unreal, the divine, which one wants to believe in like some kind of fairy tale: “The judge of all will come; Give to each one according to his work; let not the fallen and sluggish, but the watchful and the exalted into the work that will be prepared, into the joy and GodeWe will see the holy palace of His glory, where those who celebrate the unceasing voice and the indescribable sweetness of those who behold Your face, the ineffable kindness.”. The mythologization of consciousness is reinforced 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 are united by their sacred nature. Both place a person’s life at the center of attention, with the difference that for medical discourse the physical component is more significant, while the mental and emotional component acts as an accompaniment to the first and influences it; whereas in religious discourse the emotional component, the state of a person’s soul, is important. The ritual (system of ritual signs) of religious and medical discourse is similar - a cassock, miter, censer, cross and a number of other objects - among clergy and a white robe, medical cap, stethoscope - among 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 be traced between religious and artistic discourse. Within both, the function of aesthetic influence 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 information 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 characterized by theatricality; one or another plot is played out in front of the addressee of religious discourse, and the addressee is involved in theatrical action. These types of discourse are characterized by high emotionality and manipulativeness.

In second chapter« Basic concepts and values of religious discourse”, the characteristics of the conceptual sphere of this discourse and the types of its precedent are analyzed.

All concepts of religious discourse, according to the degree of belonging to the religious sphere, are divided into primary ones - initially belonging to the field of religion, and then moving to the non-religious sphere (“God”, “hell”, “heaven”, “sin”, “spirit”, “soul”, “temple”) and secondary - covering both the religious and secular spheres, worldly, with a clear predominance in the secular sphere (“fear”, “law”, “punishment”, “love”, etc.). The work highlights: a) 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”, “heaven”, temple); c) concepts that were transferred into religious discourse from everyday communication and currently have a wide associative potential (“miracle”, “law”, “punishment”, “fear”, “love”).

Concepts "faith" And "God" are among the central ones in religious discourse. The concept of “faith” in the Russian language is updated through a lexical unit with identical semantic and structural content; whereas 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 basic for the Russian language. English is characterized by a distinction between the following concepts: “belief in something real”, “trust” and “belief 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 “unsubstantiated”, “blind faith” - it is precisely this kind of faith that is characteristic of a religious worldview and attitude. 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 of “faith” in Russian is the meaning “firm belief in the existence of God,” while the peripheral components include “confidence, conviction in something.” In a broad sense, faith refers to 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 are almost completely identical. Both in English and in Russian there are a huge number of lexical ways to verbalize this concept: “God” - 1. the supreme being who rules 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. Lexical means of actualizing the concept “God” in Russian are richer and more diverse compared to English: “God”, “Father (heavenly)”, “Father”, “My Shepherd”, “Lord Vl”Aacting”, “Judge of the living and the dead”, “Almighty”, “Almighty”, “Lord”, “Creator”, “My Mentor”, “Lord”:: “God», « Lord», « Father», « Almighty». In addition, in the Russian language there are various substituents that expand and specify the content of this concept: "To the manbche", "Lord(o)", "Guardian", "Savior» (« Savior") , “Creator”, “live”hneither the Giver”, “The Mighty Saint”, “Our King God”, “The Creator and UnderATel", "Creative", "Beginless and Ever-Essential Light", "Lord Is AllRresident”, “Immortal King”, “Comforter”, “Heavenly King”, “Mighty Holy One”, “Almighty”, “Almighty”, “My Mentor”, “Lord”, “Pr.estrong", "Wonderful", "Glorious" etc. The concept of “God” focuses on the following qualities of the subject: a) high status position, b) possession of power over people, c) boundless love for people, d) security, 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 chain your horns, so you will wear them,” “God will punish you, no one will tell you.” On the other hand, it is emphasized that, despite the power and strength of God, there are things beyond even his control: “ God is high, the king is far away". All statements about God range from praising God, recognizing his power and authority ( “God sees who will offend whom”) to doubt his power ( “God sees the truth, but will not tell it soon”). The proverbs also reflect the fact that God treats people differently: “ God gave it to you, but only promised it to us.” We have divided all statements about God into four groups: rational-statemental: ( “God sees the truth, yeshe'll tell you soon"); critical-evaluative ( “God is high, the king is far away”, “God did not level the forests”), calls and prayers ( “God grant him honor who knows how to bear it,” “God grant him to marry once, be baptized once, and die once.”); warning ( “Trust in God, but don’t make a mistake yourself”).

Religious discourse is characterized by a special system of values. The values of religious discourse are reduced to the values of faith - recognition of God, the concept of sin, virtue, salvation of the soul, a sense of miracle, etc. The values of religious discourse fall into four basic classes: supermoral, moral, utilitarian, subutilitarian (see: Karasik, 2002). However, religious discourse emphasizes super-moral and moral values. In relation 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 actions of a person (“ Trust in the Lord and do good; live on earth and keep the truth"); honest, untarnished name of a person ( “A good name is better than a good suit, and the day isRit's your birthday"); righteousness of man ( “Don’t leave your smart and kind wife”); peace, tranquility ( “There is no good for one who is constantly busyAis evil") and so on. The absolute good, ultimately, is the Lord himself. Good is opposed to evil. The concept of evil includes any bad act that contradicts religious morality and the divine world order ( “Do not be a wise man in your own eyes, fear the Lord and turn away from evil.”), something negative, ethically unacceptable ( “Do not turn aside to the right or to the left; remove your foot from evil"), negative human qualities ( "Evil eye"Ais hungry even for bread, and suffers poverty in his 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 entire world of a believer into what is good - which means there is good, approved by God, and what is postulated as bad is prohibited by religious and morality, and 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 futureeof the world - 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 the person has lived a righteous life (“ With the death of the wicked man hope is lost, and the expectation of the wicked is destroyed. 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 his whole life.

The category of truth (truth) and lies also seems to be an integral component of religious discourse. The sign of “truth” is marked on 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, truth is considered as the highest qualities of the Divine: “Your righteousness is like the mountains of God, and Your destinies are like a great abyss!” and the only way to save a person: "He who walksOpromptly, and does the truth, and speaks the truth in his heart..... He who does so; will never be shaken". Lies are not simply denied and rejected ( “My mouth will not speak falsehood, and my tongue will not utter a lie!”) , but entails punishment, which is perceived as a manifestation of the power of God ( "You'll ruin the govOtelling lies; The Lord abhors the bloodthirsty and treacherous.") and the triumph of divine justice ( “A false witness will not go unpunished, and whoever tells 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,Rtan them - an open coffin", is associated with destructive power: « Everyone tells a lie to his neighbor; flattering lipse, they speak from the heartAndcreative. The Lord will destroy the flattering lips and the lofty tongue...".

An important place in the value system is occupied by the opposition: “earthly - divine”. Everything that comes from God and connected with him has eternal value and, on the contrary, the world of people is imperfect and leads to destruction: « WhenAndI point to Thy heavens, the work of Thy fingers, to the moon and stars which Thou hast fastedAWill: what is a person, that You remember him?...” The world of people and the world of the divine are opposed like darkness and the abyss on the one hand (“ I'm sorryVhe was with those who went down to the grave; I became like a man without strength… You put me in a ditchethe underworld, into darkness, into the abyss..") and light, limitless power, on the other ( “His departure is from the ends of the heavens, and His march is to their ends, and nothing is hidden from His warmth.”). Among the values of the divine, the following are postulated: the power of the divine, the eternity of the divine, the unlimited power of the divine, the divine as the source of wisdom, the divine as grace (descending to man), the righteousness of the divine, the truth of the judgment of God, the divine as the protection of man.

The contrast between wealth and poverty complements the value picture of religious discourse - everything material is short-lived and transitory, a person should not attach importance to it, should not strive for wealth ( “He who hastens to wealth does not think that poverty can befall him”). Oppression of the poor is seen as an act against God himself ( “Whoever oppresses the poor blasphemes his Creator; he who honors him does good to the needy.”). Poverty in the eyes of the Almighty is not a vice or a flaw, 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 goods for a person of true faith 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 presupposes the obligatory presence of a subjective factor, the work examines some types of modality that are superimposed on the descriptive content of a statement in a single picture of the values of religious discourse: assessment modality ( “Better is a dish of greens, and with it love, than a fattened ox, and with it hatred.”); modality of inducement and obligation (“Walk in the way of the good, and keep to the paths of the righteous, and turn away from evil.”); modality of desire and request (“Lord! Hear my prayer, and let my cry come to You. Hide not Your face from me; in the day of my trouble, 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 paths, but the left ones are corrupt.”, “Do not enter into the path of the wicked, and do not walk in the way of the wicked.”); threat modality . ("As long asWait, will you love ignorance?...when terror comes upon you like a storm, and trouble comes upon you like a whirlwind; when sorrow and distress 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 work examines the issues of precedent in religious discourse, highlighting internal and external precedent. Internal precedent is understood as the reproducibility of well-known primary samples of religious discourse - fragments of Holy Scripture in the process of constructing secondary genre samples of religious discourse - primarily 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 highlight 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 following can be classified as common nouns as precedent names: "angel", "satan", "god", "goddess", "dad", and their own: "Jesus", "Elijah", "Mo"Andthis", "Nicholas the Wonderworker",« Saint Peter", "Magdalene", "Judas", "BenedictXYI»; as well as such proper names, which, due to their frequent use, have partially become common nouns: "Adam", "Eve", "Go"Withcome", "Almighty" etc. A large number of biblical personal names have become precedent: "Lazarus"(“Poor as Lazarus”, “Singing Lazarus”), "Magdalene"("Penitent Magdalene") "Thomas"("Doubting Thomas), "Waltasar"("Balshazzar'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 a precedent situation, for example, the precedent names “Adam” and “Eve” inevitably entail the implementation of a precedent situation - the myth of the creation of the world. Units denoting title, rank of clergy can act as precedent units - "dad", "archman"drit", "metropolitan", "bishop", etc.: “One of the Vatican cardinals is asked: - Who will become the newdad ? - I can’t say...... but I know for sure who won’t... - Who? “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, or be used as a symbol, a substitute for an entire religious teaching: “The great schemer did not likepriests. He was equally negative aboutrabbis, Dalai Lamas, priests, muezzins and other clergy" A special feature of a precedent name is its ability to function as a complex sign.

The precedent utterance is included in the cognitive base of native speakers; The following function as precedent statements in religious discourse: "hungry and thirstye", "beat yourself in the chest"; "to contribute", "get back to square one", “drink/drink the cup to the bottom”, "voice in the wilderness", "sins of youth", "God's gift", "the Forbidden fruit", "cereal m"eone hundred", "the topic of the day", "a stumbling blockENIA",« leave no stone unturned", "under seven seals", "root of evil", "flesh of flesh", "Foundation stone", “Whoever is not with us is against us”, "face to face", "between heaven and earth", "on the seventh sky", "carry your cross», "salt of the earth", "wash your hands", "bread nasuschny", « 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» , "Withlean hands» , « the Holy of Holies» etc. A precedent utterance, like a precedent name, is associated with a whole situation; there is precedent text behind it. Thus, the precedent utterance ceases to be a unit of language and becomes a unit of discourse. It focuses attention on the more significant remarks of Holy Scripture: “ The authorities are setting up brothels right under our noses. You matMuslims should not allow this. Refer to ShariaPunish the infidels! » . In a number of cases, further context corrects the meaning of the precedent statement, changing the meaning of the situation: “And they went against each other, brother against brother, son against father ….Yaaaaah, this is a terrible thing: the third day of St.Afor fuck's sake". In this case, there is a certain effect of disappointed 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 whom it comes: “A missionary in the desert encountered a lion. In horror, he prays: “Oh, Great God!” I pray to You, instill Christian feelings in this lion!....... Suddenly the lion sits on his hind legsApy, bows his head and says: -Bless, Lord, the food that I will now take!” . The meaning of a precedent statement may change under the influence of context : “Grandma, is it true that in Christianfor every evil you have to pay A be good ? - True, grandson! -- Well, so give me a hundred rubles - I broke your glasses!”. We have divided precedent statements operating within the framework of religious discourse into: a) canonical - used without changes, b) transformed - those in which there are changes (substitution, contamination, change in the semantic vector).

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The concept of "discourse" in linguistics. Typology of discourse, discourse-text and discourse-speech. Theoretical foundations of the theory of speech genres and acts. Portrait of a linguistic personality, analysis of genres of public speech. Linguistic personality as a subject of linguistic research.

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General characteristics and distinctive features of art discourse in the context of linguistic and cultural studies. Comparative features of the representation of art discourse features in interviews with Russian and American film directors. Verbalization of the main ideas of Russian and American culture.

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The concept of discourse, its types and categories. Types of online games with communication elements and their characteristics. Genre classification of virtual discourse. Methods for constructing a gaming communicative space. Use of precedent texts.

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Definition and characterization of the essence of discourse as a linguistic concept. Familiarization with the main functions of political discourse. Exploring the meaning of the use of metaphors in political action. Consideration of the features of the ideologeme.

As a manuscript

Bobyreva Ekaterina Valerievna

Religious discourse:

values, genres, strategies

(based on Orthodox dogma)

dissertations for an academic 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 Karasik Vladimir Ilyich.

Official opponents:

Doctor of Philology, Professor Andrey Vladimirovich Olyanich,

Doctor of Philology, Professor Olga Aleksandrovna Prokhvatilova,

Doctor of Philology, Professor Suprun Vasily Ivanovich.

The leading organization is Saratov State University. 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 (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

Relevance The chosen topic is determined by the following:

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

Purpose This work is to characterize the values, genres and linguistic features of religious discourse. To achieve this goal, the following are solved: tasks:

determine the constitutive features of religious discourse,

highlight and characterize its main functions,

determine the basic 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.

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

Theoretical significance We see the 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.

The following provisions are submitted for defense:

1. Religious discourse is 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 temple worship.

7. The communicative strategies used in religious discourse are divided into general discursive and specific.

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

MAIN CONTENT OF THE WORK

Religion, as a worldview, and the church, as its main institution, arose before all currently existing and functioning institutions in society - the institute 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 an individual and certain religious 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 aimed at introducing a person to faith, as well as speech act complexes that accompany the process of interaction between communicants.

Religious discourse is strictly ritualized; in relation to it one can speak of verbal and non-verbal ritual. Under nonverbal (behavioral) ritual we understand certain actions performed in a strictly defined order and accompanying a verbal, speech utterance (arms outstretched upward, a bowed head, swinging a censer when performing a rite of internal (spiritual) and external (physical) purification; bowing the head as a sign of humility; kneeling as a sign prayers or gratitude to the Almighty; making the sign of the cross as a sign of protecting the believer from possible danger, enemies, passions, etc.). Under the 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 a 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 a 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 identify the components of this structure: subjects of religion, religious movements (teachings, concepts), religious philosophy, religious actions. Category of subjects of religion is leading 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 ( Marmonism, Hinduism, Church of Christ, Buddhists, Judaists, Christians, Jehovah's Witnesses etc.), religious anthroponyms ( Patriarch of Moscow and All Rus' Alexey, John PaulII, Metropolitan of St. Petersburg and Ladoga John 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 performed within the institution of religion (“communion”, “prayer service”, “psalmody”, “baptism”, “washing”, “censing”, “funeral service”, “unction”, “confirmation” 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 (the ringing of a bell, a call to the beginning and end of collective prayer, etc.), optical or visual (bows, gestures of odor, elements of clothing of clergy), tactile or gustatory (aromatic balms and incense), tactile (ritual kissing of an icon, kissing of a clergyman’s handrail). 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. Copy signs (or icons) certainly occupy a priority position in this classification. In addition to these, in religious discourse there are also artifact signs, which include: a) designations of objects (decoration) of the temple: "altar", "lectern", "iconostasis"; b) items of clothing and headdresses of clergy: "wimple", "mantle", "miter", "cassock"; c) objects of religious worship: "censer", "cross",“icon”, “incense”, "candle"; d) buildings and structures (items 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; he can act as: a) a representative of a certain group: "monk", "bishop", "archbishop", "bishop", "deacon" and etc.; b) an actor, performer of a certain role : "preacher", "spiritual priest"(role of the teacher); "novice", "monk" ( role of the student), etc.; c) bearer of a certain function: performing prayer ( monk, novice), giving a sermon ( preacher), performing the sacrament of repentance ( confessor), the feat of voluntarily staying in a cell for the purpose of unceasing prayer ( recluse), leading a church choir ( regent) and etc.; d) embodiment of a certain psychological archetype: "ascetic" ( an ascetic of faith who lives in fasting and prayer ), "confessor"(a clergyman performing the sacrament of repentance, helping with prayer and advice), etc.

The participants in religious discourse are: God (the Supreme Essence), who is hidden from direct perception, but is 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 sender and recipient of religious discourse find themselves 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 the separation of these categories: the author is the highest essence, the Divine principle; addressee - a minister of worship, a person who conveys the word of God to those listening

In Russian society, there previously existed a negative attitude towards the image of the “monk” and monasticism in general: “The monk and the devil are brothers”, “The monk smells like wine.” In modern society, the institution of monasticism is being revived, in many ways forming anew; it is now associated with limitless, all-encompassing service to God. The analysis made it possible to identify the following traits and characteristics characteristic of a monk and forming this stereotype. External characteristics: ascetic image, the presence of a special headdress, the absence of any accessories in clothing (except for the presence of rosaries in the hands - a symbol of humility of spirit and flesh), etc. This external appearance of a monk corresponds to the inner essence of a person who voluntarily renounced the world and dedicated his life monasticism: internal asceticism, meekness and modesty, taciturnity with constant immersion in internal prayer (constant internal 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), dedication to God, lack of open external manifestation of emotions, dressing in black clothes (belted with “sackcloth” - rope), wisdom, peace.

As part of our research, it turned out to be interesting to consider the stereotypical image of a “butt.” Often in the past, all clergy were called “priests”, and the entire religious teaching as a whole was called “clergy”. A negative attitude towards this image is reflected in the paremiological fund of the language: "Pop, damn it - siblings". In the image of a priest they expose: greed: “God sews pockets of the same size for the monk and the priest,” “The priest loves pancakes, but not one”; bribery: “Pop, they look into the clerk’s hand”, “Pop tears from the living and the dead"; lust for power (desire to set one’s own demands): “Every priest sings in his own way.” A survey of informants made it possible to identify the following features of appearance that are inherent in the image of a priest and form this stereotype: fat, loves to eat and drink well, with a large cross on his “stomach”, has a loud voice (as a rule, speaks in a bass voice), is dressed in a cassock, with a censer in hands.

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 pedagogical discourse - the teacher - conveys knowledge to students, communicates 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 addressee of both religious and pedagogical discourse has undeniable authority and any of his instructions or instructions must be unquestioningly followed without being questioned. However, the consequences of disobedience differ in these types of discourse (censure, removal from class: excommunication). Religious and pedagogical discourse are not devoid of theatricality; the stage is either the lectern and other places of the temple, or the teacher’s classroom and lectern. However, if all information conveyed 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 are in polar opposition to each other, since every religion is built on faith and therefore opposes science as a tested and proven truth. The difference lies in the conceptual 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 to introduce faith, to communicate the tenets of teaching; the goal of scientific discourse is the search for truth, the conclusion of new knowledge. In religious discourse, truth is postulated and does not require proof; any doubt about the truth of religious positions can mean a departure from faith.

In religious discourse, as in political discourse, there is a mythologization of consciousness; these types of communication are based on suggestion. The language of religion and politics turns out to be a “language for the initiated,” but at the same time they must be accessible to the broad masses (“outsiders”), who, if certain ideas are accepted, are ready to move into the class of “insiders.” Language is inherently esoteric (secret speech). Esotericism in religious discourse is based on the internal mysticism of linguistic signs, which create the effect of the unreal, the divine, which one wants to believe in like some kind of fairy tale: “The judge of all will come; Give to each one according to his work; let us not fall and become lazy, but watch and be raised into the work that will be found, prepare us for joy and the Divine palace of His glory, where those who celebrate the unceasing voice and the indescribable sweetness of those who behold Your face, the ineffable kindness.”. The mythologization of consciousness is reinforced by the corresponding paraphernalia: an icon, banner, 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 are united by their sacred nature. Both place a person’s life at the center of attention, with the difference that for medical discourse the physical component is more significant, while the mental and emotional component acts as an accompaniment to the first and influences it; whereas in religious discourse the emotional component, the state of a person’s soul, is important. The ritual (system of ritual signs) of religious and medical discourse is similar - a cassock, miter, censer, cross and a number of other objects - for clergy and a white robe, medical cap, 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.

In second chapter " Basic concepts and values of religious discourse”, the characteristics of the conceptual sphere of this discourse and the types of its precedent are analyzed.

All concepts of religious discourse, according to the degree of belonging to the religious sphere, are divided into primary ones - initially belonging to the field of religion, and then moving to the non-religious sphere (“God”, “hell”, “heaven”, “sin”, “spirit”, “soul”, “ temple") and secondary - covering both the religious and secular spheres, worldly, with a clear predominance in the secular sphere ("fear", "law", "punishment", "love", etc.). The work highlights: a) 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”, “heaven”, temple); c) concepts that were transferred into religious discourse from everyday communication and currently have a wide associative potential (“miracle”, “law”, “punishment”, “fear”, “love”).

Concepts "faith" And "God" are among the central ones in religious discourse. The concept of “faith” in the Russian language is updated through a lexical unit with identical semantic and structural content; whereas 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 basic for the Russian language. English is characterized by a distinction between the following concepts: “belief in something real”, “trust” and “belief in something supernatural, high, divine” (faith). “Trust” presupposes trust, faith based on facts, objectively proven, while “faith” in its very semantics carries a connotation of “unsubstantiated”, “blind faith” - it is precisely this kind of faith that is characteristic of a religious worldview and attitude. 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 of “faith” in the Russian language is the meaning “firm belief in the existence of God,” while the peripheral components include “confidence, conviction in something.” In a broad sense, faith refers to 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 are almost completely identical. Both in English and in Russian there are a huge number of lexical ways to verbalize this concept: “God” - 1. the supreme being who rules 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. Lexical means of actualizing the concept “God” in Russian are richer and more diverse compared to 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” my", "Lord":: "God», « Lord», « Father», « Almighty». In addition, in the Russian language there are various substituents that expand and specify the content of this concept: “Lover of mankind”, “Lord(s)”, “Guardian”, “Savior” (“Savior”), “Creator”, “Giver of life”, “Saint Mighty”, “Our King God”, “Creator and Giver”, “Creative”, “Beginless and Ever-Existing Light”, “Lord Almighty”, “Immortal King”, “Comforter”, “Heavenly King”, “Holy Mighty”, “Almighty”, “Almighty”, “My Mentor”, “Lord” ", "Excellent", "Wonderful", "Glorious" etc. The concept of “God” focuses on the following qualities of the subject: a) high status position, b) possession of power over people, c) boundless love for people, d) security, 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 chain your horns, so you will wear them,” “God will punish you, no one will tell you.” On the other hand, it is emphasized that, despite the power and strength of God, there are things beyond even his control: “ God is high, the king is far away". All statements about God range from praising God, recognizing his power and authority ( “God sees who will offend whom”) to doubt his power ( “God sees the truth, but will not tell it soon”). The proverbs also reflect the fact that God treats people differently: “ God gave it to you, but only promised it to us.” We have divided all statements about God into four groups: rational-statemental: ( “God sees the truth, but He won’t tell it soon”); critical-evaluative ( “God is high, the king is far away”, “God did not level the forests”), invocation and prayer ( “God grant him honor who knows how to bear it,” “God grant him to marry once, be baptized once, and die once.”); warning ( “Trust in God, but don’t make a mistake yourself”).

“Good” in the Christian religious concept is realized and functions in the following meanings: good, positive actions of a person (“ Trust in the Lord and do good; live on earth and keep the truth"); honest, untarnished name of a person ( “A good name is better than a good suit, and the day of death is better than the day of birth”); righteousness of man ( “Don’t leave your smart and kind wife”); peace, tranquility ( “There is no good for one who constantly engages in evil”) and so on. The absolute good, ultimately, is the Lord himself. Good is opposed to evil. The concept of evil includes any bad act that contradicts religious morality and the divine world order ( “Do not be a wise man in your own eyes, fear the Lord and turn away from evil.”), something negative, ethically unacceptable ( “Do not turn aside to the right or to the left; remove your foot from evil"), negative human qualities ( “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 entire world of a believer into what is good - which means there is good, approved by God, and what is postulated as bad, prohibited by religious and morality, and 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, it is seen as deliverance from the hardships of life, provided that the person has lived a righteous life (“ With the death of the wicked man hope is lost, and the expectation of the wicked is destroyed. 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 his whole life.

The category of truth (truth) and lies also seems to be an integral component of religious discourse. The sign of “truth” is marked on 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, truth is considered as the highest qualities of the Divine: “Your righteousness is like the mountains of God, and Your destinies are like a great abyss!” and the only way to save a person: “He who walks uprightly, and does righteousness, and speaks the truth in his heart…..Whoever does these things; will never be shaken". Lies are not simply denied and rejected ( “My mouth will not speak falsehood, and my tongue will not utter a lie!”), but entails punishment, which is perceived as a manifestation of the power of God ( “You will destroy those who tell lies; The Lord abhors the bloodthirsty and treacherous.") and the triumph of divine justice ( “A false witness will not go unpunished, and whoever tells 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 lips and the lofty tongue...".

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

Since any assessment presupposes the obligatory presence of a subjective factor, the work examines some types of modality that are superimposed on the descriptive content of a statement in a single picture of the values of religious discourse: assessment modality ( “Better is a dish of greens, and with it love, than a fattened ox, and with it hatred.”); modality of motivation and obligation ( “Walk in the way of the good, and keep to the paths of the righteous, and turn away from evil.”); modality of desire and request (“Lord! Hear my prayer, and let my cry come to You. Hide not Your face from me; in the day of my trouble, 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 over the righteous ways, but the left ones are corrupt.”, “Do not enter into the path of the wicked, and do not walk in the way of the wicked.”);modality of threat . (“How long, ignorant people, will you love ignorance?...when horror will come upon you like a storm, and disaster will come upon you like a whirlwind; when sorrow and distress 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 work examines the issues of precedent in religious discourse, highlighting internal and external precedent. Internal precedent is understood as the reproducibility of well-known primary samples of religious discourse - fragments of Holy Scripture in the process of constructing secondary genre samples of religious discourse - primarily 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 highlight 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 following can be classified as common nouns as precedent names: "angel", "satan", "god", "goddess", "dad", and their own: “Jesus”, “Elijah”, “Moses”, “Nicholas the Wonderworker”,« Saint Peter", "Magdalene", "Judas", "Benedict"XYI»; as well as such proper names, which, due to their frequent use, have partially become common nouns: "Adam", "Eve", "Lord", "Most High" etc. A large number of biblical personal names have become precedent: "Lazarus"(“Poor as Lazarus”, “Singing Lazarus”), "Magdalene"("Penitent Magdalene") "Thomas"("Doubting Thomas), "Belshazzar"("Balshazzar'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 a precedent situation, for example, the precedent names “Adam” and “Eve” inevitably entail the implementation of a precedent situation - the myth of the creation of the world. Units denoting the title, rank of clergyman - “pope”, “archimandrite”, “metropolitan”, “bishop”, etc.: “One of the Vatican cardinals is asked: - Who will become the new dad? - I can’t say...... but I know for sure who won’t... - Who? “The St. Petersburg people have 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, or be used as a symbol, a substitute for an entire religious teaching: “The great schemer did not like priests. He was equally negative about rabbis, Dalai Lamas, priests, muezzins and other clergy" A special feature of a precedent name is its ability to function as a complex sign.

The precedent utterance is included in the cognitive base of native speakers; The following function as precedent statements in religious discourse: "hungry and thirsty", “beat yourself in the chest”; “make your contribution”, “get back to square one”, “drink/drink the cup to the dregs”, “the voice of one crying in the wilderness”, “sins of youth”, “gift of God”, “forbidden fruit”, “dark place”, “ topic of the day”, “stumbling block”, “leave no stone unturned”, “under seven seals”, “root of evil”, “flesh of flesh”, “cornerstone”, “he who is not with us is against us”, “face to face”, “between heaven and earth”, “in 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», « aforbiddenfruit», « serveGodandMammon», "Withleanhands» , « theHolyofHolies» etc. A precedent utterance, like a precedent name, is associated with a whole situation; there is precedent text behind it. Thus, the precedent utterance ceases to be a unit of language and becomes a unit of discourse. It focuses attention on the more significant remarks of Holy Scripture: “ The authorities are setting up brothels right under our noses. You Muslims should not allow this to happen. Refer to Sharia Punish the infidels!” . In a number of cases, further context corrects the meaning of the precedent statement, changing the meaning of the situation: “And they went against each other, brother against brother, son against father ….Yaaaah, this is a terrible thing: the third day of the wedding.” In this case, there is a certain effect of disappointed 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 whom it comes: “A missionary in the desert encountered a lion. In horror, he prays: - Oh, Great God! I pray to You, instill Christian feelings in this lion!....... 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 context : “Grandma, is it true that in Christian for every evil you must pay with good? - True, grandson! “Well, give me a hundred rubles - I broke your glasses!” We have divided precedent statements operating within the framework of religious discourse 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 standard 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 a precedent, acquiring the status of a name-symbol. The cognitive base of a native speaker necessarily contains an idea of the precedent situation: “Never be afraid to do what you don’t know how to do. Remember , the ark was built amateur Professionals built the Titanic. A number of precedent situations have a specific name - “Babylon”, “Calvary”, etc. Precedent situations can be updated with the help of a precedent name associated with a given situation: “Judas” - sin, betrayal, “Magdalena” - repentance, “Christ” - suffering, salvation, “Adam and Eve” - the first principle, original sin. A precedent situation (as well as a precedent statement) can be subject to contamination - the combination of two precedent situations into one: “Here you are sitting here, eating my bread, drinking my wine... But one of you will betray me! An awkward silence reigned. - And who is this Judas? - asked John. - At least here he is! - an accusing finger pointed to the end of the table. - Pavel! All faces turned towards the pale Pavel. “Well, dad,” Pavlik Morozov muttered and swallowed. “Well, you have jokes too!”. Beginning 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 a well-known situation - the betrayal of his father by Pavlik Morozov. A well-known precedent situation can be transformed so much that it is evidenced only by the name, plot and some features that are recognizable by members of society: “- How did the world come into being? - The Lord oversalted the soup. Angry, he threw 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 thing, a gift from Aunt Sarah), God scalded his hand. This is how swearing and, a little later, burn gel appeared. Rain and wind were created to cool the situation. To make the search easier, 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 broth dried out over time and gave life to the primitive bacteria... Further - everything according to Darwin" There are cases of “new” interpretation of a precedent situation and even some provisions of religious teaching: “Archaeologists 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: “thou shalt not kill”, “thou shalt not steal”, “thou shalt not commit adultery”...".

In relation to religious discourse, the work examines precedent phenomena, which can be both verbal and non-verbal. The identification of such a category within the framework of religious discourse is determined by the characteristics of this type of communication. We include in the category of precedent phenomena of religious discourse: a) concepts characteristic of religious discourse: “religious commandments”, “church sacraments”, “act of purification”, “confession”, “descent of the sacred fire”, “fasting”; b) gestures characteristic of religious discourse: “making the sign of the cross”, “bow to the ground”; c) abstract concepts: “apocalypse”, “sin”, “underworld”, “temptation”».

All precedent units can be used to place a particular fact 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 conveyed thought; to focus attention on a bright image (aesthetic task).

Third chapter " Genre space of religious discourse" is devoted to the issues of genre specificity of religious discourse. We define a genre as a verbal presentation of a typical situation of interaction between people, a set of text works united by a common goal, the same or similar themes, 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 a 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 distinguish primary and secondary speech genres. We consider the primary genres of parable, psalm and prayer. The category of secondary genres includes genres that represent an interpretation of primary religious models - the texts of the Holy Scriptures as a whole, based on them compositionally, situationally and value-wise - sermon, confession, etc.

Based on the type of internal intention, we distinguish groups of psalms of didactic, interrogative and emotive orientation. Psalms of a didactic nature may contain: instructions, teachings to man (“ Trust in the Lord and do good; live on earth and keep the truth"); explanations of the essence of God's deeds and mercy (“For as the heavens are high above the earth, so great is the mercy of the Lord toward those who fear Him.”); representation of the general picture of the world order and life ( “….Heaven is heaven to the Lord, 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 render your vows to the Most High...I will deliver you, and you will glorify Me.”) and so on. Directive psalms are distinguished by their emotionality ( “Sing to our God, sing to His name, exalt Him who walks in heaven: His name is Lord; and rejoice before Him"). A number of psalms in this group consist of short directive phrases that are perceived as a call to action: “Be still and know that I am God, I will be exalted among the nations, exalted in the earth.”

Interrogative psalms are extremely effective in their impact. The interrogative form suggests a response, and even if such a response is not expressed explicitly, it certainly originates in the mind and soul of the believer: “Why do peoples rebel, and nations plot in vain? Are the kings of the earth rising up, and the princes taking counsel together against the Lord and against His Anointed?... Therefore, be advised, O 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 and not helping him: “Why, Lord, do you stand afar off, hiding yourself during sorrow?”; “How long shall I formulate counsels in my soul, how long shall sorrow be in my heart day and night? How long will my enemy exalt himself over me? A 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 in reproach? How long will you love vanity and seek lies?.

Emotive psalms can convey: the internal state of a person, his emotions: "Look upon me, O Lord, for I am alone and oppressed" « My lips rejoice when I sing to You."; praise to God: “Bless the Lord, all you His angels, mighty in power, 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 the Lord, my soul!”; gratitude to God for protecting the believer: “The Lord is my Shepherd, I will not need anything! He makes me lie down in rich places and leads me beside still waters. Strengthens my soul; He guides me in the paths of righteousness for His name's sake. Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff - they calm me. Thou hast prepared a table before me in the sight of my enemies; anointed my head with oil; my cup is overflowing. So let Thy goodness and mercy follow me, and I will abide in the house of the Lord many days.”; confidence that the Lord will not abandon the believer even in a moment of danger or death: “My refuge and my defense, my God, in whom I trust!......For He will command His angels about you - to guard you in all your ways. They will carry you up in their hands, lest you dash your foot against a stone. You will step on the asp and 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 glorify him; I will satisfy him with long days, and show him My salvation.”; feeling of bliss from joining 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 would be better to be at the threshold of 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 hosts! Blessed is the man who trusts in You!” and so on.

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 relate to the present. Psalms of a retrospective nature can contain a description of a past event and at the same time bear a “link” to the present situation, expressing the causes of events, the consequences of which are manifested in the present time and, one way or another, affect a person: “The Lord rewarded me according to my righteousness, He rewarded me according to the purity of my hands; for I kept the ways of the Lord And wasn't 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 hoped 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 God's punishment may be in the future if a person deviates from His commandments: “For Your arrows have pierced me, and Your hand is heavy upon me. There is not a whole place in my flesh from Your wrath; there is no peace in my bones from my sins. For my iniquities have gone beyond my head...” Retrospective psalms may contain reflections on the past: "God! You rejected us, You crushed us, You were angry: turn to us. You shook the earth, you broke it…..You gave your people cruel experiences…”, turning into 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 rapid current carries me away..." and also in regret for what he has done, repentance: “They sat in darkness and the shadow of death, bound in sorrow and iron; for they did not obey the words of God and were careless about the will of the Most High»

The work classifies psalms according to their internal character; psalms of meditative, narrative, constative, appellative and emotive nature are highlighted. In psalms of a meditative nature, the author, as a rule, reflects on: the truth of faith ( “He gives me rest…..He strengthens my soul……Though I walk through the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff!”); the existing world order and state of affairs: ( “Blessed is he 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 greatness of God and his power ( “The voice of the Lord breaks the cedars….The voice of the Lord cuts out the flames of fire…The voice of the Lord shakes the wilderness….the Lord will sit as king forever”); the rightness and truth of God: ( “For the word of the Lord is right, and all His works are faithful. He loves truth and justice..."); sinful essence of man ( “There is no whole place in my flesh…..there is no peace in my bones from my sins…”); glorious works of God ( “Glorify the God of gods…He who alone does great wonders…..Who made the heavens in wisdom…..made the great lights…who gives food to all flesh, for His mercy endures forever”); a person’s feelings towards the Almighty: ( “I remember God and tremble; I think and my spirit faints. You do not let me close my eyes; I'm shocked and can't speak"); the goodness of a person upon whom the mercy of God has descended ( “Blessed is the man whom You admonish, O Lord, and instruct in Your law...”); the insignificance of man in comparison with God ( “A person’s days are like grass…. The wind passes over him, and he is gone... But the mercy of the Lord is from everlasting to everlasting...The Lord is in heaven and His kingdom possesses all”).

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 came down...... 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 waters... and he separated the water that was under the firmament from the water that was above the firmament...” Thematic and intentional plans in psalms of a narrative nature may contain: a statement of the greatness of the Lord ( “But You, Lord, remain forever, and Your memory endures forever and ever.”); repentance of a sinner, a plea for mercy ( “Have mercy on me, Lord, for I am in distress; my eye, my soul and my womb are withered from sorrow...my life is faint from my sins..."); gratitude to God for “preserving” the believer ( “Save me from the mouth of the lion, and from the horns of the unicorns, when you have heard, deliver me.... Of You is my praise in the great meeting; I will pay my vows to those who fear Him."); trust in God in adversity ( “Have mercy on me, heal my soul; for I have sinned against You. My enemies say evil things about me... All those who hate me whisper among themselves against me, plotting evil against me.”); the blessedness of believers visiting the temple of the Lord ( “Blessed are those who dwell in Your temple; they will continually praise You."); confidence that the Lord will not abandon the believer even in the moment of death and danger ( “The Lord is my hope; You have chosen the Almighty as your refuge. No evil will befall you, and no plague will come near your dwelling. For He commanded His angels concerning you, to guard you in all your ways...”) and so on.

Psalms of a constative nature are combined with psalms of a narrative nature. They postulate truths, axioms that are the basis of life and the entire universe: the structure of the world by God ( “He turned the sea into dry land and founded everything...”); law established by the Almighty ( “He established a statute in Jacob and laid down a law in Israel, which he commanded our fathers to tell their children, that the generation to come might know.”); power, strength of the Most High ( “Your day and Your night; You have prepared the sun and luminaries. You have established all the boundaries of the earth; You have established summer and winter.”); God's power over the human world “Thine heavens and Thine earth; You created the universe, and You founded what fills it..."). The psalms of this group divide the entire world around us into the “world of God” and the “world of man,” contrasting them. The world of the Lord and the Lord himself appear as just and unshakable: “Thy throne, O God, endureth forever; the rod of righteousness is the rod of Your kingdoms"; The human world 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 is cut and dries up. For we are destroyed by Thy wrath, and by Thy wrath we are dismayed...”.

Psalms of an appellative nature are distinguished, firstly, by their directiveness, communicative orientation, and, secondly, by their emotiveness. Among the psalms of an appellative nature, we highlight examples aimed at simply establishing contact, differing in many ways from phatics: “ I cry to You, for You will hear me, O God; incline Your ear to me, hear my words". The initiative to establish contact can come both from a person and from the Lord with a request to a person to listen to prophecies and warnings: “Sons of husbands! How long will my glory be in reproach!”.Along with establishing contact, the psalms of this group contain a request for help: “You, Lord, do not move away from me; my strength! Hasten to my aid; deliver my soul from the sword and my lonely dog from the 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 occur "God! How long will you look at this!.

Based on the type of leading strategy of the psalm, we distinguish psalms with leading explanatory and leading evaluative strategies. The auxiliary strategies characteristic of this genre of religious discourse are communicative, prayerful, invoking and affirming.

Parables, like psalms, are considered by us to be among the primary genre examples of religious discourse. All parables represent 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. The didactic nature of many parables, the desire to give instructions to a person, is realized in direct phrases and appeals: “Listen, my son, to the instructions of your father and do not reject your mother’s covenant...”. The parable is based on the technique of allegory - behind the literal meaning there is a deeper meaning, which, however, is easily predictable and deducible: “I passed by the field of a lazy man and the vineyard of a weak-minded man. And behold, all this was overgrown with thorns, its surface was covered with nettles, and its stone fence collapsed. And I looked, and turned my heart, and looked, and received a lesson: “sleep a little, doze a little, lie down with folded hands for a little; and your poverty will come like a man passing by, and your need like a man armed.”.

Many episodes of parables, and often entire parables, are built on contrast, demonstrating the positive and negative sides of the universe: “A sluggish hand makes you poor, but the hand of the diligent makes you rich... He who gathers in summer is a wise son, but he who sleeps in harvest is a dissolute son... The lips of the righteous are the source of life, but violence will stop the lips of the wicked.” Despite the possibility of multiple interpretations, genre examples of parables are interpreted by different addressees more or less equally, and exactly the same conclusions are drawn that, one 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 distinguishes parable-instruction, parable-statement and parable-reasoning. If we talk about percentages, then most of the parables are built and developed as parables of instruction: "My son! do not forget my instruction, and let your heart keep my commandments.”. The ending of such a parable is quite fixed, summing up everything that has been said: “He who finds me has found life; he who sins against me harms his soul; all those who hate me love death".

A parable-statement is constructed 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 givens are the basis of life. This parable often uses the technique of contrast: “a meek tongue is a tree of life, but an unbridled tongue is a contrite spirit”, “the heart of the wise seeks knowledge, but the lips of fools feed on folly”, “the wise will inherit glory, the fools will inherit disgrace”, “a wise man receives the commandments with his heart, but a fool stumbles with his mouth”, “works the righteous lead to life, the success of the wicked leads to sin”, “wealth will not help in the day of wrath, but righteousness will save from death”, “evil pursues sinners, but good is rewarded to the righteous”, “the house of the wicked will be ruined, but the dwelling of the righteous will prosper.” Such a parable ends with a phrase that sums 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; mental effort is required in order to connect together the meaningful plan of the parable and its ending: “On the path of righteousness there is life, and on its path there is no death.”

The parable-reasoning is close to the parable-statement. The difference is that in a parable-reasoning, the author, comparing different points of view and concepts, tries to substantiate his judgments by 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, for the Lord will be your hope and will keep your foot from being snatched,” “Do not compete with a man who acts violently, and do not choose any of his ways; For the depraved is an abomination to the Lord, but He has fellowship with the righteous.”. Most of the parables are structured as parables of instruction. The initial and final remarks of the parable create a certain modal frame, which contains the meaningful plan of the parable. In the entire mass of final remarks, we have highlighted the conclusion-inference ( “The wise will inherit glory, but the foolish will inherit dishonor”) output-call ( “Stop, my son, listening to suggestions about evading the sayings of reason...”), withdrawal-order ( “So, children, listen to me and pay attention to the words of my mouth!...”), conclusion-explanation ( “The Lord watches the righteous ways, but the left ones are corrupt”), advice-output(" Trust in the Lord with all your heart, and lean not on Your own understanding."), conclusion-prediction (" And your poverty will come like a man passing by, and your need like a man armed.”) and threat output: “…..when terror comes upon you like a storm, and trouble comes upon you like a whirlwind; when sorrow and distress befall 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 presupposes an appeal, a request, a plea to God. At the same time, there is no direct feedback reaction from the addressee - the Almighty; it does not have a verbal expression, but “crystallizes” in the consciousness of the addressee. Prayer most often develops according to a certain scenario: an oath of allegiance to God, a request, a person’s prayer, 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 dialogism, since the believer is in constant internal dialogue with God. The sender (addressee) of the prayer, although he addresses it to a very specific addressee - God, himself acts as a quasi-addressee, author, sender of the response. Religious consciousness presupposes a mental response from the addressee to himself, as if on behalf of God. When saying a prayer, a person “scrolls” in his mind the possible answers from the Almighty from his point of view to his requests and pleas. Prayer, in essence, has two plans - explicit (the meaningful core of the prayer) and implicit (internal, hidden); in the case of prayer, the implicit plan is a response to his own prayer constructed in the mind of the addressee, a kind of prediction. Prayer is an iceberg, the upper (verbal) part of which lies on the surface, while the lower part, although hidden from perception, turns out to be more meaningful.

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

Based on the type of addressee, we have identified prayers to the Lord: “ Our Father, Who art in Heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as it is in Heaven and on earth. Give us this day our daily bread...”; to Jesus Christ: " My all-merciful God, Jesus Christ, for the sake of love you came down and became incarnate, so that you would save everyone. I pray to You, save me from deeds...”; to the Mother of God: “My Most Holy Lady Theotokos, with Your saints and all-powerful prayers, take away from me, Your humble and accursed servant, despondency, oblivion, foolishness, negligence, and all the nasty, evil and blasphemous thoughts from my accursed heart and from my darkened mind...”; to the Guardian Angel: “Holy Angel, stand before me more wretched than my soul and more passionate than my life, do not forsake me, a sinner...”; to a specific saint or Holy Trinity: “Having risen from sleep, I thank Thee, Holy Trinity, for for the sake of Thy goodness and long-suffering, I was not angry with me, lazy and sinful... Enlighten my mental eyes, open my lips to learn from Thy words....”

According to intentional orientation, we divide prayers into the following types: 1) invocation and petition : “Mistress, I pray to Thee, give grace to my mind. Go right and instruct me in the path of Christ’s commandments. Strengthen your children for song, discouraging sleep from despondency... Preserve me in the night and in the day, delivering me to those who fight the enemy. Who gave birth to God, the life-giver, who was killed by my passions, revive... Who gave birth to the Doctor, heal my soul’s long-standing passions.”; 2) narrative-thanksgiving: “Rising from sleep, I thank You, Holy Trinity, for for the sake of Your many kindness and long-suffering, You were not angry with me, lazy and sinful, and You destroyed me with my iniquities; but you usually loved mankind and raised me up in despair when I was lying..."; 3) laudatory and grateful: “ We thank You, for You did not destroy us with our iniquities, but You usually loved mankind... enlighten our thoughts, clear our eyes, and raise our minds from the heavy sleep of laziness: open our lips, and let me fulfill Your praise... Amen".

The intention of request is fundamental in any prayer. In all the variety of analyzed samples, it is possible to identify 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 if for another person, for some third party) in one way or another relate to the person praying, he “includes”, “ranks” himself among fellow believers, to the community of people, he recognizes himself as part of the community of believers: “Open the doors of mercy for us, blessed Mother of God, so that those who trust in You may not perish, but may we be delivered from troubles by You: for You are the salvation of the Christian race.”

Analysis of the themes of the requests contained in prayers allowed us to identify 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) , please do not turn away from the sinner.

Unlike the primary genres of parable, psalm and prayer, 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 worship and during times not limited to the time of the church service, a monologue containing teachings, instructions, explanations of the fundamentals of faith, etc. for the purpose of a specific religiously motivated influence on the addressee. The task of the preacher is to reveal and convey to the believer the provisions and fundamental truths of the Christian faith, to help penetrate deeper into the meaning of Scripture, to encourage listeners to conform their lives to Christian teachings

From the point of view of the central intention, the sermon is moralizing (explaining the main points of ethics, norms and rules of human behavior in accordance with the canons of religious teaching and moral standards), explanatory (explaining any issue or problem), dogmatic (explaining the main provisions of doctrine and faith) , apologetic (defending the truths of religious teaching from false teachings and errors of the human mind), moral accusatory (explaining the rules and norms of behavior that should be inherent in a true believer, by exposing behavior and moral norms that are displeasing to God). From the standpoint of fixing the presented material, a sermon can receive both oral and written forms of fixation. As a rule, the oral form of preaching prevails, since direct contact with a communication partner makes it possible to greatly enhance the impact of the preacher’s message on those listening through the use of paralinguistic means.

It seems possible to distinguish between free preaching and preaching with a “rigid” link to the source text. The latter is distinguished by the frequent use of quotations from Holy Scripture. You can also distinguish a thematic sermon devoted to some important problem or issue, both raised in Scripture and one that has arisen with particular relevance in our days (the latter type is the most common).

Structurally, a sermon can be divided into three components: introduction, main body of the sermon, and conclusion. The introduction may contain an epigraph, a greeting, or the actual introductory part. The main part of the sermon contains segments related to the subject and theme of the sermon. The conclusion plays a particularly important role; it is distinguished by simplicity of presentation (and, therefore, perception), serious nature, unconditional connection with the main part of the sermon, and logic. The initial fragments of a sermon are almost always standard, clichéd: “Let’s remember today...”, “Let’s talk about...”, “We know/heard the parable about...”, “I would like to draw your attention to...”, “How often do we hear...” etc. The ways of ending a sermon are less clichéd; completion is based on two main models - discursive and appellative. Among the main functions of a sermon one can distinguish influencing, didactic, persuasive, edifying, and prophetic. The impact on the recipient of the sermon is a special kind of impact, which can be defined as an involving effect. 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 hungry 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 created false relationships with the people around us, giving away what was not ours, what was taken the moment it was given?”. Such questions stimulate the mental activity of listeners and force them to look for answers to questions that are relevant to a person.

It seems possible to identify a number of compositional schemes for constructing a sermon: 1. a) appeal to the Biblical plot, b) interpretation of the Biblical motif, 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 general 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 presented in the following form: premise (God does not act as man expects), thesis (God always acts in his own way, knowing what is best for man), logical conclusion (God, knowing what is good for a person still leaves the latter with the right to make a final decision and perform a certain action); final call (trust God in everything and you will achieve the highest good).

For any sermon to be successful, it must meet the following requirements: the addressee must have faith (without this prepositional component, no sermon will have an effect, and the addressee’s intentions will not achieve the desired result), communicants must master 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 addresser.

Confession is “one of the seven sacraments of the church, in which a repentant Christian is forgiven for the sins he has committed and given grace-filled help to correct 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 the religious consciousness, in the consciousness 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,” “Thou shalt not kill,” “Thou shalt not commit adultery,” “Thou shalt not steal,” etc. In addition to these commandments (commandments-prohibitions), in the religious consciousness there are also “beatitudes,” called “permissive” and dictating to a person what he can do and what he is ordered to do by moral and ethical norms and religious rules: a) “Blessed are the poor in spirit: for of them 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 they that 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”; and) “Blessed are the peacemakers: for these shall be called the sons of God”; h) “Blessed are those who are exiled for righteousness’ sake: for to them is the kingdom of heaven”; And) “Blessed are you, when they revile you, and destroy you, and say all kinds of evil things against you, lying, for my sake. Rejoice and be glad, for your reward is abundant in Heaven!” All of the above permissions and prohibitions regulate the life and behavior (including speech) of the believer.

Confession involves a person assessing 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 completely objective. A person is sure that there is some higher power that controls him, so he simply cannot lie. The genesis of confession can be represented in the following chain: 1) the existence in the minds of believers of established norms and rules of behavior, 2) sin (committing an unethical action prohibited by faith and general human morality), 3) the existence in the minds of believers of the concept of possible punishment for a sin committed, 4) punishment (real or potential), 5) the possibility of gaining eternal life and unity with God through repentance. It can be noted that this chain is completely built on cause-and-effect 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. Depending on the place of confession, one can distinguish between church and home confession. By 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, “with the power given to him by God,” absolves the person of his sins. The role of the “priest-medium” in this case is to listen carefully to what the person said, agree with the correctness of his assessment, also classifying what the person committed as a sin, approve of his desire and willingness to repent and take the path of correction, and then pronounce the clichéd phrase that completes the confession: " Go in peace, my son. Your sins are forgiven." Speaking out before a medium, confessing his sins, a person in his soul confesses to the Almighty himself. All personal qualities of the medium in this case are leveled, his role is often reduced to pronouncing the initial and final lines of the confession: “Repent, my son...” and “Go in peace, my son, your sins are forgiven you.” Unlike 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 possible sins of a person and calling on the Lord for forgiveness and remission of sins. The believer, mentally repeating the words of the repentant prayer, turns to the Lord with a request for forgiveness of sins and forgiveness. In this case, the medium “falls out” somewhat from the functioning chain, creating only a kind of background. Based on the number of participants, we distinguish private (personal) and general (collective) confession. In a private confession, the person himself and the medium who receives the person’s confessional statements participate. During a collective confession, as paradoxical as it may sound, at the center of it is the repentant person himself, left alone with his sin, the feeling of shame and repentance for committing it. Reading the prayer of confession in church creates an emotional background that helps the believer tune in to inner repentance. Based on the form of organization, we distinguish between free confession (spontaneously developing) and fixed confession (prayerful). Free confession, as a rule, is a personal confession - a conversation and confession of a person to a clergyman. Fixed prayer confession consists of reading a repentant, confessional prayer, which is structured as a listing of all possible sins of a person; a believer, listening to a prayer of repentance, confesses in his soul to God. In this case, confession turns out to be devoid of individuality. Based on the presentation material (content), we distinguish between selective (specific) and abstract (all-encompassing) confession. Selective confession has a rather narrow character. It represents “repentance for the topic of the day,” a prayer for forgiveness of any specific sin committed by a believer, with a person clearly aware of his sinfulness and anticipating possible future punishment.

In the structure of confession, it seems possible to distinguish three main stages: a) the preparation stage, b) the meaningful or symbolic stage of confession and c) the final or final stage. The preparation stage (the initial stage of confession) consists of the clergyman reading the “permissive prayer” and explaining the importance of confession. The purpose of this stage is to encourage the believer to “open up”, point out the need to talk about the sins he has committed and repent. At this stage, the clergyman quotes passages from the Holy Scriptures, containing an indication of how merciful God is, how strong his love for man and forgiveness are. This part is designed to prepare a person for a state when he is ready to “reveal his soul.” The content stage forms 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 and confessor increases. The final or final stage, called “resolution” in religious practice, consists of the clergyman’s comments on what he heard. This stage is short, it consists of a verbal 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 - placing an “epistrachelion” (the vestment of a clergyman, which is a wide two-part ribbon worn around the neck and freely flowing in front) on the head of the confessor.

Chapter Four“Strategies of Religious Discourse” is devoted to strategies for its construction and development. Among the strategies of religious discourse, we distinguish general and particular discursive strategies, characteristic of religious discourse. The work analyzes organizing (inherent in any discourse, regardless of the type and tone of communication, the nature of the relationship between communicants), uniting (common to 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 strategies from other types of communication.

Among the organizing strategies of religious discourse we consider communicative and actually organizing. Communication strategy is a leader in the genre of preaching and acts as an auxiliary in prayer (in particular, collective prayer). It can be implemented through contact-building questions and appeals that clearly define the line of action and human behavior: “Listen to my wise speech, and incline your ear to me, you understanding!”, “Shout to the Lord, all the earth! Serve the Lord with joy." In the genre of prayer, a reverse vector of implementation is presented, in which the call comes from a person and is addressed to the Almighty (with the goal of establishing spiritual contact with God): “Master, Lord Jesus Christ, our God, as you are good and Lover of mankind, hear me and despise all my sins.”; “Oh, Most Holy Virgin Mother of the Lord, Queen of Heaven and Earth! Hear the much-painful sighing of our souls, look down from Thy holy height upon us, who with faith and love worship Thy most pure image.”

Organizing strategy consists in the joint actions of communication participants to organize the communication process. In religious discourse, a large burden in organizing the communication process falls on the clergyman, as a more active participant in the discourse, setting the tone for communication. This strategy acts as a leading strategy in the genre of sermon, and as an auxiliary it can be realized in prayer and confession: calls to perform collective prayer: “ Let us pray to the Lord in peace"; repentance, performing 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 mother”, “Do not steal”, “Do not commit adultery” etc.

The highlighting strategies include prayer, confession and ritual. Prayer Strategy realized in the form of an appeal to God: “To You, Lord, Lover of Mankind, I resort” and is closely related to the expression of gratitude: “Give thanks to Thy servants who are unworthy, O Lord, for Thy great blessings that have been upon us; we glorify Thee, praise, bless, thank, sing and magnify Thy compassion, and slavishly cry out to Thee in love: O our Benefactor, glory to Thee.” and praising God: “We praise God to you, we confess to you the Lord, we magnify you the eternal Father of all the earth; To you all the Angels, to you the Heavens and all the Powers, to you the Cherubim and Seraphim cry out their 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......", as well as psalms: “Arise, Lord! Save me, my God! For You strike all my enemies on the cheek; you break the teeth of the wicked!” and parables: “Two things, Lord, I ask of You, do not deny me, before I die: put vanity and lies away from me, do not give me poverty and wealth, feed me with my daily bread.”.

Confessional strategy is close and closely related to prayer, but has the opposite vector of orientation. If the prayer strategy is characteristic of those genre examples 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 an 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 preaching.

Ritual strategy permeates all religious discourse and is realized in all its genre samples without exception. Church ritual is valuable because it is traditional and emotional. All important events in the life of human society are not just accompanied by ritual, but are also experienced through the performance of a ritual: birth (baptism), the transition of a teenager to the world of adults (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 explanatory, evaluative, controlling, facilitating, calling and approving. Explanatory strategy represents a sequence of intentions aimed at informing a person, imparting knowledge about the world, religious teachings, faith, etc. This strategy is leading in the genres of parables and sermons; The preacher’s task 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 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: acquire wisdom, and with all your name acquire understanding.”; “He who walks blamelessly and does righteousness; 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 accept 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 person praying interprets the reasons and motives of his appeal to the Almighty: “Have mercy on me, Lord, for you are good and a lover of mankind!”, “My Most Holy Lady Theotokos, deliver me from many and cruel memories and undertakings, and free me from all evil actions. For Thou art blessed from all generations, and glorified is Thy most honorable name forever and ever. Amen".

Promotion strategy consists of supporting and instructing the believer (it has much in common with the evaluative one) and finds implementation in those patterns 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.

Affirmative 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; parables abound in the following phrases: “The Lord gives wisdom, from His mouth knowledge and understanding” “The path of the righteous is like a radiant light that brightens more and more until the 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 help in troubles”, as well as some prayers where the affirmative strategy accompanies the prayerful one: “My hope is the Father, my refuge is the Son, my protection is the Holy Spirit: Holy Trinity, glory to Thee».

Summoning strategy is implemented in those patterns of discourse that are addressed to the addressee and aimed at calling for certain actions and behavior. It is realized, for example, during the construction of a church service, during the celebration of the Divine Liturgy, when the clergyman proclaims: “Let us pray to the Lord in peace!”(after which the collective prayer begins). The invoking strategy is also implemented in the texts of the sermon: “Hear, brothers and sisters, and take heed to the word of God.”, and also in parables: “Listen, my son, to the instructions of your father, and do not reject the commandments of your mother!”, "My son! Honor the Lord and you will be strong, and fear no one besides Him!”.

Controlling 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 use questions that require feedback to check the degree of understanding of what was said: “Christ embraces everyone with one love. And we are all called, being Christ’s, to treat everyone in the same way 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 this how you treat people? Don’t you divide people into “us” and “strangers”, into friends and enemies?. Signs of attracting and maintaining the attention of the addressee: appeals, raising and lowering voices, comments contribute to the implementation of the controlling strategy.

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: “Open reproof is better than hidden love”, « Better is a little with righteousness than much 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 offering prayer, the believer evaluates some phenomena and events as positive, and therefore asks the Lord to send him prosperity, 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 Heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as it is not in heaven, even on earth. Give us this day our daily bread; and forgive us our debts, just as we forgive our debtors; and lead us not into temptation, but deliver us from evil.”. 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 discussed in the work transform this type of communication into a specific example of communication. The study of religious discourse makes it possible to significantly expand and supplement the general theory of discourse and include in the scope of consideration both general issues of a conceptual plan, genre and value differentiation, and more specific issues of precedent.

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

monograph:

1. Bobyreva, E.V. Religious discourse: values, genres, strategies (based on the material of Orthodox dogma): monograph / E.V. Bobyreva. – Volgograd: Peremena, 2007. – 375 p. (23.5 p.l.).

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

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

4. Bobyreva, E.V. Conceptosphere of religious discourse / E.V. Bobyreva // Bulletin of 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 // Teacher. 21 century. 2007. No. 3. (0.5 p.p.).

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: collection. scientific tr. Volgograd: College, 1997. pp. 87-97. (0.7 p.l.).

8. Bobyreva, E.V. Correlation of initial and final remarks in dialogues of various types / E.V. Bobyreva // Sat. scientific tr.: Linguistic mosaic: observations, searches, discoveries. – Issue 2. – Volgograd: VolSU, 2001. P. 30-38 p. (0.5 p.l.).

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. – Vol. 9. Saratov: Scientific book, 2003. – P. 218-223. (0.4 p.l.).

10. Bobyreva, E.V. Functional specificity of religious discourse / E.V. Bobyreva // Units of language and their functioning. Interuniversity. Sat. scientific tr. Vol. 10. Saratov: Scientific book, 2004. – P. 208-213. (0.4 p.l.).

11. Bobyreva, E.V. Characteristics of the akathist as a sample 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. pp. 11-13. (0.2 p.l.).

12. Bobyreva, E.V. Informativeness of religious discourse / E.V. Bobyreva // Current issues of modern linguodidactics. Sat. scientific Art. Volgograd, 2006. pp. 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-methodological 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. pp. 81-88. (0.5 p.l.).

15. Bobyreva, E.V. Institute of Religion. Significant space of religious discourse / E.V. Bobyreva // Bulletin of Volgograd State University. Series 2. Linguistics. Vol. 5. 2006. pp. 149-153. (0.5 p.l.).

16. Bobyreva, E.V. Stereotype of a clergyman in Russian linguistic culture / E.V. Bobyreva // Homo Loquens. Questions of linguistics and translationology: Sat. articles. Vol. 3., Volgograd, 2006. pp. 6-13. (0.5 p.l.).

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

18. Bobyreva, E.V. Internal plan, dynamics of development and dialogical nature of the parable / E.V. Bobyreva // Ethnocultural conceptology. Interuniversity. Sat. scientific tr. Vol. 1. Elista: Kalm Publishing House. state Univ., 2006. pp. 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. pp. 295-303. (0.5 p.l.).

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

21. Bobyreva, E.V. Life and death in a single value picture of religious discourse / E.V. Bobyreva // Literary 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 systemically acquired signs of religious discourse / E.V. Bobyreva // Linguistics and literary studies in synchrony and diachrony. Interuniversity. Sat. scientific Art. Vol. 1. Tambov, 2006. pp. 53-55. (0.2 p.l.).

23. Bobyreva, E.V. Communicative component of the sermon / E.V. Bobyreva // Speech communication at the present stage: social, scientific, theoretical and didactic problems. Proceedings of the international scientific and 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 tr. Vol. 3. Orel, 2006. pp. 32-38. (0.4 p.l.).

25. Bobyreva, E.V. The value picture of religious discourse, the formation of values / E.V. Bobyreva // Epic text: problems and prospects for studying. Materials of the 1st international conference. Part 1. Pyatigorsk, 2006. pp. 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 19th century. Materials of the scientific conference, Part 1. Samara, 2006. pp. 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. pp. 25-30. (0.3 p.l.).

28. Bobyreva, E.V. Precedent name. Issues of precedent in religious discourse / E.V. Bobyreva // Onomastic space and national culture. Materials of the international scientific and practical conference. Ulan-Ude, 2006. pp. 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. pp. 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. pp. 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: strategies of construction and development / E.V. Bobyreva // Man in communication: concept, genre, discourse. Sat. scientific tr. Volgograd, 2006. pp. 190-200. (0.6 p.l.).

33. Bobyreva, E.V. Conceptosphere 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. pp. 14-17. (0.3 p.l.).

34. Bobyreva, E.V. Correlation of the initial and final remarks of prayer / E.V. Bobyreva // Problems of speech culture in the modern communicative space. Materials of interuniversity scientific research. 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 methodological articles. Ivanovo, 2006. pp. 6-16. (0.7 p.l.).

36. Bobyreva, E.V. Content and structural plan of prayer: initial and final remarks / E.V. Bobyreva // Current problems of linguistics of the 21st century. Sat. articles based on scientific materials. conf. Kirov, 2006. pp. 54-59. (0.4 p.l.).

37. Bobyreva, E.V. Formation of values of religious discourse / E.V. Bobyreva // Progressive technologies in training and production: Materials of the IV All-Russian Conference. T. 4. Kamyshin, 2006. pp. 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. Ekaterinburg, 2006. pp. 43-49. (0.5 p.l.).

39. Bobyreva, E.V. Content plan and ritual of religious discourse / E.V. Bobyreva // Tenth Efremov Readings. Sat. scientific art.: St. Petersburg, 2007. pp. 80-84. (0.3 p.l.).

40. Bobyreva, E.V. Religious text as an information and communication system / E.V. Bobyreva // Zhitnikov Readings VIII. Information systems: Humanitarian paradigm. All-Russian materials. scientific conf. Chelyabinsk, “Encyclopedia” 2007. pp. 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 University. University of Architecture and Civil Engineering. Series: Modern linguistic and methodological-didactic research. Vol. No. 6, Voronezh, 2006. pp. 90-96. (0.5 p.l.).

42. Bobyreva, E.V. Value picture of the world of religious discourse / E.V. Bobyreva // Current problems of linguistics and linguodidactics: theoretical and methodological aspects. Materials int. 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 // Current problems of linguistics of the 21st century. Sat. articles based on international materials. scientific conf. VyatSU. Kirov, 2006. pp. 54-59. (0.4 p.l.).

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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. pp. 221-225. (0.3 p.l.).

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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 discourse analysis

1.3 Discourse structure

1.4 Discourse typology

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

2.1 Specifics of religious discourse

2.2 The concept of preaching

2.3 History of the emergence and development of the sermon genre

2.4 Modern Christian preaching as a specific type of speech communication

2.4.1 Purpose, objectives 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 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 part

3.1.5 Conclusion

3.2 Compositional and semantic types of modern Protestant preaching

Conclusion

Bibliography

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 linguistic activity; way of speaking. An ambiguous term for a number of humanities, the subject of which directly or indirectly involves the study of the functioning of language - linguistics, literary criticism, semiotics, sociology, philosophy, ethnology and anthropology. .[ http//: www. krugosvet. ru]

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

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

TO first class include the actual linguistic uses of this term. The actual linguistic uses of the term “discourse” are themselves very diverse, but in general, behind them are 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, belonging to F. de Saussure, a certain third member - something, paradoxically, “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 poststructuralists, and above all to M. Foucault. Behind this usage one can see a desire to clarify the traditional concepts of style (in the very broadest sense that is meant when they say “style is a person”) and individual language (cf. traditional expressions Dostoevsky's style, Pushkin's language or language of Bolshevism with more modern-sounding expressions such as modern Russian political discourse or Ronald Reagan's discourse). Understood in this way, the term “discourse” (as well as the derivative and often replacing it term “discursive practices”, also used by Foucault) describes a way of speaking and necessarily has a definition - WHAT or WHOSE discourse.

There is finally third use the 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 greatest possible distance from social reality, traditions, authority, communicative routine, etc. and aimed at critical discussion and justification of the views and actions of communication participants. 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 fundamental text of scientific rationalism - Discussion about the method R. Descartes (in the original - “Discours de la méthode”, which, if desired, can be translated as “discourse of method”). linguistics discourse sermon 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 a linguistic society contributes to the material substance of discourse with his linguistic experience, and each member of a linguistic society is a consumer of discourse. Man owes his generation and recognition to the most important cognitive system - language. A person participates in discourse as a linguistic personality. This concept finds full 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 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 geographical space of the earth, discourse is permeated with “paths of communication”—channels of communication. The oral channel is universal, but also the most vulnerable to preservation, followed by writing, radio, television, and the Internet, according to the time of appearance in the history of civilization. The communication channel 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 included in 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 dividing discourse along national lines (cf. Russian discourse). In relation to discourse, translation can be considered as a discursive process, thanks to which the boundaries of national discourses are partially eliminated and the priorities of the “worldwide” discourse are determined - first of all, these are sacred texts.

Methods of storing discourse are associated with communication support. On the one hand, this is memory as the most important cognitive ability of a person, on the other hand, these are the “guardians of discourse” represented in the history of civilization, such as papyrus, clay, birch bark, paper, and various electronic means. Safety in discourse is both the possibility of retaining “investment contributions” in it and the possibility of “deferred” 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 discourse to native speakers - linguistic individuals. The cognitive component includes the knowledge contained in the discursive message. Discursive formations intertwine with each other, partially coinciding in communicative and cognitive characteristics, and in the genres used. The principle of “family resemblance” is relevant for discourse.

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 stability and interpermeability of discursive formations. The stability, reproducibility and progression of a discursive formation over time is created thanks to the linguistic intertexts themselves. 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 to which they demonstrate the ability to be an intertextual donor or receiver of intertextual investment. [O.G. Revzina Discourse and Discursive Formations Criticism and Semiotics. - Novosibirsk, 2005. - P. 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 precisely what contributed to the wide popularity that this term has acquired over recent decades: various understandings, connected by non-trivial relationships, successfully satisfy different conceptual needs, modifying more traditional ideas about speech, text, dialogue, style and even language. In the introductory article to a collection of works devoted to the French school of discourse analysis, published in Russian in 1999, P. Seriot provides an obviously non-exhaustive list of eight different understandings, and this is only within the framework of the French tradition. A peculiar parallel to the polysemy of this term is the still unsettled stress in it: stress on the second syllable is more common, but 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”, but emphasizes the dynamic nature of linguistic communication, unfolding over time; in contrast, the text is conceived primarily as a static object, the result of linguistic activity. Sometimes “discourse” is understood as including simultaneously two components: both the dynamic process of linguistic activity, embedded in its social context, and its result (i.e., text); This is the preferred understanding. Sometimes 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 is the concept of “dialogue”. Discourse, like any communicative act, presupposes the presence of two fundamental roles - the speaker (author) and the addressee. In this case, the roles of the speaker and the addressee can be alternately redistributed between the persons participating in the discourse; in this case we talk about dialogue. If throughout the discourse (or a significant part of the discourse) the role of the speaker is assigned to the same person, such discourse is called a monologue. It is incorrect to assume that a monologue is a discourse with a single participant: with a monologue, the addressee is also necessary. In essence, a monologue is simply 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 interfere with their free use. Therefore, the term "discourse" is useful as a generic term that unites all types of language use. Some lines of research thought and some results associated with the more traditional concepts of "text" and "dialogue" are discussed in the corresponding articles. Most of the general and most pressing issues are discussed within the framework of this article.

Since the structure of discourse presupposes the presence of two fundamentally opposed roles - the speaker and the addressee, the process of linguistic communication itself can be viewed from these two perspectives. Modeling the processes of constructing (generating, synthesizing) discourse is not the same as modeling the processes of understanding (analysis) of discourse. In the science of discourse, two different groups of work are distinguished - those that study the construction of discourse (for example, the choice of lexical means when naming some object), and those that study the understanding of discourse by the addressee (for example, the question of how the listener understands reduced lexical devices like he pronouns and correlates them with certain objects). In addition, there is a third perspective - consideration of the process of linguistic communication from the perspective of the text itself, arising 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 relationships with others parts of the text). [Kibrik A.A., Parshin P.]

1.2 Brief history of discourse analysis

The interdisciplinary direction that studies discourse, as well as the corresponding section of linguistics, are called the same - discourse analysis or discourse studies. [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 discourse analysis as a special scientific discipline, at least two research traditions should be mentioned. First, there is a tradition of ethnolinguistic research focused on the recording and analysis of oral texts of different languages; Among the most famous representatives of this tradition is the school of American ethnolinguistics founded by Franz Boas. Secondly, there is the Czech linguistic school created by Vilém Mathesius, which revived interest in concepts such as theme and communicative organization of text.

The term discourse analysis was first used in 1952 by Zellig Harris. However, the emergence of discourse 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 Dyck, W. Dressler, J. Petofi, etc.) and fundamental American works connecting discursive studies with more traditional linguistic topics (W. Labov, J. Grimes, R. Longacre, T. Givon, W. Chafe). The 1980-1990s already saw the appearance of general works, reference books and textbooks - 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. Chafe, 1994), two-volume work Discourse Studies: An Interdisciplinary Introduction (edited by T. van Deika, 1997).

Discourse is an object of interdisciplinary study. In addition to theoretical linguistics, the study of discourse is associated with such sciences and research areas as computer 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, communication studies, political science. Each of these disciplines approaches the study of discourse differently, but some of them have had a significant influence 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 “theory of discourse”. According to the basic principles of his own philosophical work, M. Foucault considered language as a reality that not only does not depend on the 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 regard, discourse is something that in turn produces something new: be it an utterance, a concept or an impact, rather than something isolated that exists in itself and requires analysis. The structure of a discourse can be determined by the systematicity of ideas, opinions, concepts, ways of thinking and behaving within a particular context, and the influence that these ways of thinking and behaving have. Discourse, that is, language drawn into one or another system of world perception, imposes on its subject not only its logic, but also the values and ideas behind it. M. Foucault understands discourse as a 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 stands a special, ideologically and nationally-historically determined mentality. The main emphasis is on the ideological factor in text generation. M. Foucault's theory of discourse is a theory of historical reconstruction of the conditions of possibility of knowledge and theories in general: what M. Foucault himself called the “archeology of knowledge,” in which linguistic analysis as a textual one occupies a secondary place. M. Foucault defines discourse as “a set of statements belonging to one formation.” Moreover, an utterance, according to M. Foucault, is not a verbal utterance, not a linguistically defined sequence of signs, but a segment of human knowledge, a structural part of it (knowledge), and at the same time part of the corresponding discursive practice. Discourse covers all 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 arise.” He understands discourse as broadly as possible: extralinguistic factors in determining the essence of discourse are brought 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. Main directions in research of syntax of connected text / I.A. Figurovsky // Text linguistics. Materials of the scientific conference. Part II. - M.: Moscow State Pedagogical Institute named after. M. Thorez, 1974. - P. 108-115.]

Today in linguistics we can distinguish broader and narrower approaches to understanding the essence of discourse. A broader understanding of discourse as an expanded cognitive-linguistic formation is based on a solid tradition in logic, where reasoning and verbally developed inference are contrasted with 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 conversational phenomenon, as an extremely compressed communication. The cognitively oriented tradition of discourse analysis dates back to the work of T. van Dijk. The text, from his point of view, is the main linguistic unit, manifested in the form of discourse (from French. discourse), i.e. as a coherent text in combination with extralinguistic factors, a text taken in the event aspect. T. van Dyck proceeds from the thesis that we understand the text only when we understand the situation in question. Thus, T. Van Dyck understands discourse as the speech realization of a linguistic essence - text [Dyck T.A. van. Language. Cognition. Communication. / T.A. Van Dyck / trans. from English: Sat. works; comp. V.V. Petrov; edited by IN AND. Gerasimova; entry Art. Yu.N. Karaulova, V.V. Petrova. - M.: Progress, 1989. - 312s].

At the beginning of the 20th century, linguistics was primarily concerned with the question “How does language work?”, but in the second half of the century more attention was paid to the question “How does language function?”

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

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

Functionalism vs. formalism debate

Formalism: autonomy and modularity

* The language lacks precise definable functions;

* 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 certain goals or perform certain functions;

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

* Relationships 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 linguistic communication; - has formal and structural roots.

Three approaches to interpreting the content of the concept “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”. Studying the functions of language in a broad sociocultural context

Identification of a number of functions and correlation of forms of discourse (utterances and their components) with one or another function;

The entire spectrum 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 linguistic structure “more than a sentence”, but an integral set of functionally organized, contextualized units of language use.

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

1.3 Discourse structure

The central range of issues examined in discourse analysis are issues of discourse structure. It is necessary to distinguish between different levels of structure - macrostructure, or global structure, and microstructure, or local structure. The macrostructure of discourse is division into large components: episodes in a story, paragraphs in a newspaper article, groups of remarks in oral dialogue, etc. Between large fragments of discourse, boundaries are observed, 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 the participants in the described situations), eventual, temporal, spatial, etc. Various studies related to the macrostructure of discourse were carried out by E.V. Paducheva, T. van Dijk, T. Givon, E. Schegloff, A.N. Baranov and G.E. Kreidlin et al. A specific understanding of the term “macrostructure” is presented in the works of the famous Dutch discourse researcher (and an outstanding organizer of text linguistics and subsequently discourse analysis as scientific disciplines) T. van Dijk. According to van Dijk, macrostructure is a generalized description of the main content of discourse that the addressee constructs in the process of understanding. Macrostructure is a sequence of macropropositions, i.e. propositions derived from the propositions of the original discourse according to certain rules (the so-called macrorules). Such rules include the rules of reduction (non-essential information), generalization (two or more propositions of the same type) and construction (that is, the combination of several propositions into one). The macrostructure is constructed in such a way as to represent a full-fledged text. Macrorules are applied recursively (repeatedly), so there are several levels of macrostructure according to the degree of generalization. In fact, van Dijk's macrostructure in other terms is called an abstract or summary. By consistently applying macro rules, it is theoretically possible to construct a formal transition from the original text of War and Peace to a multi-sentence abstract. Macrostructures correspond to the structures of long-term memory - they summarize information that is retained for quite a 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 so-called strategies for understanding discourse. The concept of strategy has replaced the idea of strict rules and algorithms and is basic in van Dijk’s concept. A strategy is a way of achieving 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 highlights the concept of superstructure - a standard scheme according to which specific discourses are built. Unlike macrostructure, superstructure is associated not with the content of a particular discourse, but with its genre. Thus, narrative discourse, according to U. Labov, is standardly structured according to the following scheme: summary - orientation - complication - assessment - resolution - code. This type of structure is often called narrative schemas. Other genres of discourse also have characteristic superstructures, but are much less studied.

Van Dyck's numerous publications made the term "macrostructure" extremely popular - but, paradoxically, rather in the sense for which he himself proposed the term "superstructure"; the latter did not receive any widespread 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 discovered that when verbalizing past experiences, people regularly use stereotypical ideas about reality. Bartlett called such stereotypical background knowledge schemata. For example, a diagram of an apartment includes knowledge about the kitchen, bathroom, hallway, windows, etc. A trip to a dacha typical for Russia may include such components as arriving at the station, buying a train ticket, etc.

The presence of schematic ideas shared by the linguistic 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 similar terms appeared. Thus, American experts in the field of artificial intelligence proposed the terms “frame” (M. Minsky) and “script” (R. Schenk and R. Abelson). “Frame” refers more to static structures (such as a model of an apartment), and “script” refers to dynamic ones (such as a trip to the country 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”, which is very close in meaning to the term “script”. Very often no distinction is made between the concepts "script" and "scenario"; however, 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. Goffman and his followers in sociology and social psychology to designate different ways of seeing socially significant problems, as well as the means used to maintaining one vision or another. The terms “frame” and “reframing” also have a special meaning in the applied communicative psychological technique known as neurolinguistic programming (NLP).

In contrast to macrostructure, the microstructure of discourse is the division of discourse into minimal components that make sense to be attributed 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 intonation units to clauses. Discourse, therefore, is a chain of clauses. In psycholinguistic experiments on the reproduction of previously received verbal information, it usually turns out that the distribution of information across clauses is relatively constant, but 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.

The theory of rhetorical structure (TRS), created in the 1980s by W. Mann and S. Thompson, proposed a unified approach to describing 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 relationships. 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 maximum (immediate components of the whole discourse) to minimum (individual clauses). Discourse is organized hierarchically, and the same rhetorical relationships 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 entering into a rhetorical relation can play the role of a core in it or satellite Most relationships are asymmetrical 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 the meeting, there is a rhetorical attitude of purpose; in this case, the first part is the main one and represents the core, and the second is dependent, a satellite. Other relationships, symmetrical and not necessarily binary, connect the two nuclei. This is, for example, the relation of the conjunction: The walrus is a marine mammal. He lives in the north. The two types of rhetorical relations are reminiscent of the contrast between subordination and composition, and the list of rhetorical relations of the core-satellite type 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. For TPC, it is not important exactly how this relation is expressed and whether it connects independent sentences or groups of sentences. 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 point-nodes connected by arc-relations) of a rhetorical structure can be constructed, and this is not considered a defect of this approach. Indeed, attempts to apply TRS to the analysis of real texts demonstrate a multiplicity of solutions. However, this multiplicity is limited. In addition, the fundamental possibility of different interpretations does not contradict the real processes of language use, but, on the contrary, fully corresponds to them.

There is some evidence that TRS largely models reality and represents an important step in understanding how discourse “really” works. Firstly, the authors of TRS themselves provide a procedure for constructing a summary (abstract, short version) of a text based on the rhetorical structure graph. 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, B. Fox's work on anaphora in English discourse showed that the choice of a referential device (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. Ryckman, R. Horowitz, K. McCuin. 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 can easily be 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, thereby, the unity of the discourse. Similar to global and local structure, it makes sense to distinguish between global and local connectivity. The global coherence of the discourse is ensured by the unity of the topic (sometimes the term “topic” is also used) of the discourse. In contrast to the topic of predication, which is usually associated with a certain noun phrase or the object it denotes (referent), 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. Topic is usually defined as what is being discussed in a given discourse. Local discourse coherence is the relationship between minimal discourse units and their parts. American linguist T. Givon identifies four types of local coherence (especially characteristic of narrative discourse): referential (identity of participants), spatial, temporal and eventual. Event coherence, in fact, is the subject of research in TRS. However, this theory offers a unified approach to both local and global connectivity.

1.4 Discourse typology

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 contrast between oral and written discourse. This distinction is related to 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 has enjoyed greater prestige than the oral one, it is clear that oral discourse is the original, fundamental form of existence of language, and written discourse is derived from oral. 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 thought that they were studying an oral language (in its written form), but in reality they were only analyzing the written form of the language. A 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 production and understanding occur synchronously, but in written discourse they do 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 - so-called intonation units, which are separated from each other by pauses, have a relatively complete intonation contour and usually coincide with simple predications, or clauses. 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 (that’s 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 nonverbal means, etc. In written discourse, on the contrary, there is a removal of the speaker and the addressee 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 the 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 language emerged as a way to bridge the distance between speaker and 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 developments in technology have led to the emergence of a more complex repertoire of forms of language and discourse - such as printed discourse, telephone conversation, radio broadcasts, communication using pagers and answering machines, and email correspondence. All these varieties of discourse are distinguished based on 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, has become extremely widespread during this time and is something between oral and written discourse. Like written discourse, electronic discourse uses a graphical method of recording information, but like oral discourse, it is characterized by evanescence and informality. An even purer example of combining the features of oral and written discourse is communication in 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 appearing letter by letter your interlocutor. The study of the characteristics of electronic communication is one of the actively developing areas of modern discourse analysis.

In addition to the two fundamental types of discourse - oral and written - one more should be mentioned: mental. A person can use language without producing either acoustic or graphic traces of linguistic activity. In this case, 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 specific differences between 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, a short story, an essay, a story, a novel, etc. MM. Bakhtin and a number of other researchers 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 used quite widely in discourse analysis. There is no exhaustive classification of genres, but examples include everyday dialogue (conversation), story (narrative), instructions for using a device, interview, report, report, political speech, sermon, poem, novel. Genres have some fairly stable characteristics. For example, a story, firstly, must have a standard composition (commencement, climax, denouement) and, secondly, has some linguistic features: the story contains a frame of events ordered in time, which 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 then). Problems of the 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 identify stable formal characteristics. Biber proposed to consider genres as cultural concepts devoid of stable linguistic characteristics, and to further distinguish types of discourse on the basis of empirically observable and quantitatively measurable 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 Specifics 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 existence, religion is included in the number of regulators of human life. In this regard, the study of the linguistic essence of its texts, the linguistic principles of text construction is significant for the study of the modern functioning of language. Increased information requests 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 directions 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 based on the material of religious texts (Betekhtina, 1995; Nikonovaite, 1997; Nozhin, 1995; Khristich, Sokolova, 1997 ; Sklyarevskaya, 2000; Lilich, 2002); the linguistic organization of the texts themselves, functioning in the religious sphere of communication (Michalskaya, 1992; Kokhtev, 1992; Schrader, 1993; Admoni, 1994; Abramov, 1995; Ivanova, 1996); the genesis of religious (Christian) journalism (Acorn, 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 affirmation of the ethical foundations of existence, with a tendency towards compassion and consolation, makes it relevant to study its discourse in different genre varieties, among which the leading place is occupied by the sermon - the church’s appeal 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 extra-linguistic factor in the linguistic 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 extra-linguistic knowledge of the speakers, their social and psychological characteristics. Depending on the intentions, the speaker chooses one or another speech genre, i.e. “a specific, relatively stable thematic, compositional and stylistic type of statement” (Bakhtin, 1979), as a verbal presentation of typical situations of social interaction between people. According to the sociolinguistic approach to the study of discourse, among other types, religious discourse is distinguished, which is “a set of communicative actions or events aimed at transmitting, preserving and developing religious ideas” [Prilutsky, p. 8].

The boundaries of religious discourse extend far beyond the boundaries of the church. Depending on the situation, the characteristics of the relationship between the communicants, the following types of religious communication are distinguished: a) communication in the church as the main religious institution (highly clichéd, 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 between a person and God (cases when a believer does not need intermediaries to turn to God, for example prayer).

Religious discourse is strictly ritualized; in relation to it one 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 statement (upstretched arms, bowed head, swinging a censer when performing a rite of internal (spiritual) and external (physical) purification; 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 as a sign of protecting the believer from possible danger, enemies, passions, etc. By verbal ritual we mean a set 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 a prayer may correspond to: “Our Father, who art in heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as it is in Heaven, so on earth.”; the end of a service or collective prayer is summed up with a succinct "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 identify the components of this structure: subjects of religion, religious movements (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, Church of Christ, Buddhists, Judaists, Christians, Jehovah's Witnesses, etc.), religious anthroponyms (Patriarch of Moscow and All Rus', Pope, etc.), religious systems and directions (Christianity, Catholicism, Judaism, Islam, Buddhism, etc.). Religious philosophy includes religious values, principles and symbols (faith, brotherhoodsaboutprosperity, peace, spiritual freedom, salvation, eternal life, etc.). Religious activities reflect the most characteristic activities performed within the institution of religion (communion, prayer service, psalmody, baptism, ablution, incense, funeral service, unction, confirmation, 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, gestures of odor, elements of clergy clothing), tactile and gustatory (aromatic balms and incense), tactile (ritual kissing of an icon, kissing of a clergyman’s handrail). 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. Copy signs (or icons) certainly occupy a priority position in this classification. In addition to these, in religious discourse there are also artifact signs, which include: a) designations of objects (decoration) of the temple: altarb, ataxth, andconostas; b) items of clothing and headdresses of clergy: apostle, mantle, miter, cassock; c) objects of religious worship: censer, cross, icon, incense, candle; d) buildings and structures (items 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) an actor, performer of a certain role: preacher, confessor(role of the teacher); novice, monk(student role), etc.;

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

d) embodiment of a certain psychological archetype: ascetic(an ascetic of faith who lives in fasting and prayer), confessor(a clergyman performing 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 is 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 sender and recipient of religious discourse find themselves 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 the separation of these categories: the author is the highest essence, the Divine principle; addressee - a minister of worship, a person who conveys the word of God to those listening.

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As a manuscript

BOBYREVA Ekaterina Valerievna

RELIGIOUS DISCOURSE: VALUES, GENRES, STRATEGIES (based on the material of the Orthodox faith)

dissertation 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 Olga Aleksandrovna Prokhvatilova,

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 was 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 maintaining faith or introducing a person to faith. The 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 special analysis

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 - linguaxiology

4 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 linguistic and speech means used in institutional communication

The study was 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 is expressed through certain linguistic 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 characterize its main functions,

Determine the basic 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 for the study was text fragments of religious discourse in the form of prayers, sermons, akathists, parables, psalms, pastoral addresses, prayers of praise, 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 lies in determining the constitutive features of religious discourse, identifying and explaining its main functions and basic values, establishing and describing the system-forming 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 discourse theory, 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 in linguistics, stylistics of the Russian and English languages, intercultural communication, in special courses on linguistic concepts, text linguistics, discourse theory, sociolinguistics and psycholinguistics.

The research carried out 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. Bayburin, I. Goffman, A. I. Kravchenko, A. N. Bahm), theories of discourse (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. Shey-gal, 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)

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

tive features 1) its content is sacred texts and their religious interpretation, as well as religious rituals, 2) its participants are clergy 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 of this type of communication (regulating the existence of a religious community, relationships between its members, the inner worldview of a member of society)

3 The values of religious discourse come down to the recognition of the existence of God and the resulting idea of human responsibility before the Creator, the recognition of the truth of this doctrine and its dogmas, and the recognition of religiously determined moral norms. These values are grouped in the form of oppositions “value-anti-value” Mechanisms of formation and functioning of the values of religious discourse 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 a given 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 a given discourse (“love”, “law”, “punishment”, etc.) Concepts of religious discourse can function in various non-religious contexts, acquiring special shades of meaning, on the other hand, neutral (not in any way related to the religious sphere) concepts receive a special refraction within the framework of religious discourse

5 Genres of religious discourse can be differentiated by the degree of their institutional™, subject-address orientation, sociocultural differentiation, event localization, functional specificity and field structure. Primary and secondary genres of religious discourse are identified (parables, psalms, prayers - sermon, confession), contrasted on the basis of direct or associative connection with the original biblical text

6 Religious discourse is precedent in its essence, since it is based on the Holy Scriptures. The internal and external precedent of religious discourse are distinguished, the first is based on the mentioned

knowledge of the events and participants narrated in the Holy Scriptures within the framework of religious discourse, the second characterizes the mention of this outside the framework of the discourse in question

7 The communicative strategies used in religious discourse are divided 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 studying” (Pyatigorsk, 2006), “Culture of the 19th 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 linguoconceptology” (Armavir, 2006), “Problems of speech culture in the modern communicative space” (Nizhny Tagil, 2006), “Progressive technologies in training and production” (Kamyshin, 2006), “General theoretical and practical problems of linguistics and linguodidactics” (Ekaterinburg, 2006), “Current problems of linguistics of the 21st century” (Kirov, 2006), “Zhitni- Kovsky readings VIII. Information systems Humanitarian paradigm" (Chelyabinsk, 2007), "Current problems of linguistics and linguodidactics theoretical and methodological aspects" (Blagoveshchensk, 2007), "Language communications in the system of socio-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 pp

The first chapter, “Religious Discourse as a Type of Communication,” is devoted to 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 currently existing and functioning institutions in society - the institution of politics, schools, all existing institutions arose precisely from the religious. Religion is a certain worldview and attitude, as well as the corresponding behavior of an individual and certain religious 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, it is a set of certain actions oriented 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 boundaries of the church. Depending on the situation and the characteristics of the relationship between communicants, we identify the following types of religious communication: a) communication in the church as the main religious institution (it is highly clichéd, 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 between a person and God (cases when a believer does not need intermediaries to turn to God, for example, prayer)

Religious discourse is strictly ritualized, in relation to it we can talk about verbal and nonverbal ritual. By nonverbal (behavioral) ritual we understand certain actions performed in a strictly defined order and accompanying a verbal, speech utterance (outstretched arms, bowed head, swinging a censer while performing a ritual internal (spiritual) and external (physical) 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 as a sign of protecting the believer from possible danger, enemies, passions, etc.) By verbal ritual we have in In appearance, a set of speech patterns outlining the boundaries of ritual action - the beginning of the 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 is in heaven.” Hallowed be thy name, may the 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. Analysis of the referent structure of religious discourse made it possible to identify the components of this structure - subjects of religion, religious movements (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, Church of Christ, Buddhists, Jews, Christians, Jehovah's Witnesses, etc.), religious anthroponyms (Patriarch of Moscow and All Rus' Alexey, John Paul II, Metropolitan of St. Petersburg and Ladoga John, etc.), religious systems and movements (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 activities performed within the framework of the institution of religion (communion, prayer service, psalmody, baptism, ablution, incense, funeral service, unction, confirmation, etc. d)

The semiotic space of religious discourse is formed by both verbal and non-verbal signs. By 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 odor, elements of clothing of clergy), tactile or gustatory (aromatic balms and incense), tactile (ritual kissing of an icon, kissing of a clergyman’s armband). Based on 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 those indicated, 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 clergy apostle, mantle, miter, rust, 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) representative

a certain group, monk, bishop, archbishop, bishop, deacon, etc., b) an actor, performer of a certain role: preacher, confessor (role of teacher), novice, monk (role of student), etc., c) bearer of a certain function, performance prayers (monk, novice), giving a sermon (preacher, performing the sacrament of repentance (confessor), the feat of voluntarily staying 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 (a devotee of faith who lives 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 is 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 performing divine services, the addressee is a parishioner, a believer. Unlike any other type of communication, the addresser and the 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 dividing these categories, the author is the highest essence, the Divine principle; addressee - a minister of worship, a person who conveys the word of God to those listening

In the entire mass of recipients of religious discourse, we distinguish two groups - believers (who share the main provisions of a given religious teaching, who believe in a higher principle) and non-believers, or atheists (people who do not accept the fundamentals of religious teaching, reject the idea of the existence of a higher principle) In each of these groups We can indicate certain subtypes: we include both deeply religious and sympathizers in the category of believers; In the group of non-believers (atheists), we distinguish sympathetic atheists and militants. Between the class of believers and non-believers there is a certain layer, which we denote by the term “hesitant” or “doubting”.

In Russian society, there previously existed a negative attitude towards the image of a monk and monasticism in general, “The monk and the devil are siblings,” “The monk smells like wine.” In modern society, the institution of monasticism is being revived, in many ways forming anew; now it is associated with limitless, all-encompassing service to God. the analysis made it possible to identify the following features and characteristics characteristic of a monk and forming this stereotype: External characteristics, ascetic image, the presence of a special headdress, the absence of any accessories in clothing (except for the presence of a rosary in the hands - a symbol of humility of spirit and flesh), etc. This external appearance of a monk corresponds the inner essence of a person who voluntarily renounced the world and devoted his life to monasticism, internal asceticism, meekness and modesty, taciturnity with constant immersion in internal prayer (constant internal monologue with God), concentration and isolation (detachment from the outside world and immersion in the inner self " - the image of a hermit monk living in a cell), dedication to God, lack of open external manifestation of emotions, dressing in black clothes (belted with “sackcloth” - a rope), wisdom, peace

In contrast to the image of a monk, the image of a nun is perceived by the linguistic consciousness almost completely as positive, to some extent ideal - modest, God-fearing, leading a righteous lifestyle, never allowing deviations from the law and provisions of the religious canon. Among the external signs of this image, one can note a sad look, lowered eyes (“down”) eyes, often making the sign of the cross, dressing in black clothes (nothing should distract from serving God), a quiet voice, taciturnity. The internal image of a nun is characterized by the following qualities: fear of God, wariness (fear) in relation to 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 clergy were called priests, and the entire religious teaching as a whole was called priesthood. A negative attitude towards this image is reflected in the paremiological fund of the language. “The priest and the devil are siblings” In the image of the priest, greed is exposed - “God sews pockets of the same measure for the monk and the priest,” “The priest loves damn it, but not one.”

bribery “The priest and the clerk look in the hand”, “The priest tears from the living and the dead”, lust for power (the desire to set one’s own demands) “Every priest sings in his own way” A survey of informants made it possible to identify the following features of appearance that are inherent in the image of a priest and form this stereotype fat, loves to eat and drink well, with a large cross on his “belly”, has a loud voice (usually speaks in a bass voice), 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 linguistic consciousness, the stereotypical image of the priest, on the contrary, is considered as positive “Father”, “Heavenly Father” (English “Father”, “parson”) refers to the Almighty, who in the religious concept really acts in as a parent, the father of all people In the Russian language, in addition to the nominative unit “heavenly father”, there is another one - “father”, with a bright stylistic and emotive coloring, which is used when addressing a clergyman. Spiritual closeness creates a Situation in which a believer can turn to to his confessor “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, such a reduction in the communicative distance does not occur, the feeling of that spiritual kinship, which takes place in the functioning of the Russian-language lexical unit “father.” The analysis of this stereotypical image made it possible to highlight only its positive characteristics, a calm, peaceful appearance, absence of anxiety or uncertainty, 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, the ability to understand and forgive everything (like a parent ready to forgive everything to his child)

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

ries that are not characteristic of a given type of discourse, but are present in it at a certain moment of implementation. The combination of all these features forms religious discourse, determining its development. We divide all 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 The work considers representative, communicative, appellative, expressive (emotive), phatic and informative functions. The appellative function comes first in terms of relevance, since any genre sample of religious discourse presupposes 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 power 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 general discursive ones, a number of private (specific) functions are also implemented in religious discourse, either inherent only in a given type of communication or modified for a given sphere of communication. We combine all the particular 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 (the function of religious differentiation, religious orientation, religious solidarity); 3) regulating the internal worldview, worldview of a particular individual (invitational, prescriptive, prohibitive, voluntary, inspirational, prayerful, complimentary functions)

being questioned. However, the consequences of disobedience differ in these types of discourse (censure, removal from class *: excommunication). Religious and pedagogical types of discourse are not devoid of theatricality; the stage is either the lectern and other places of the temple, or the teacher’s classroom and lectern. However, if all the information transmitted in the course of religious discourse is taken on faith, in pedagogical discourse the 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 are polarly opposed to each other, since every religion is built on faith and therefore opposes scientificity as a tested and proven truth. The difference also lies in the conceptual 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 of faith, communication of the dogmas of teaching, the purpose of scientific discourse is the search for truth, the conclusion 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 in political discourse, 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 initiated,” but at the same time it must be accessible to the broad masses (“strangers”), who, if certain ideas are accepted, are ready to move into the class of “their own.” Language is characterized by esotericism (secret speech). Esotericism in religious discourse is based on the internal mysticism of linguistic signs, which create the effect of the unreal, divine, in which one wants to believe, like in some kind of fairy tale “The judge of all will come, to give to everyone according to his deeds, not to fall and become lazy, but to be awake and elevated to action.” those who find themselves ready, we will come to the joy and Divine palace of His glory, where those who celebrate the unceasing voice and the ineffable sweetness of those who behold Your face, the ineffable kindness.” The mythologization of consciousness is reinforced by the corresponding paraphernalia: an icon, banner, censer - in religion and portraits of leaders, sculptural works, political posters - in politics. The 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 human life at the center of attention with the difference that for medical discourse the physical component is more significant, and the mental, emotional component acts as an accompaniment to the first and influences it, while in religious discourse the emotional is important component, state of the human soul. The ritual (system of ritual signs) of religious and medical types of discourse is similar - a cassock, miter, censer, cross and a number of other objects (for clergy) and a white robe, medical cap, stethoscope (for medical workers) These two types communication is 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 be traced between religious and artistic types of discourse. Within both, the function of aesthetic influence 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. The topic of religious discourse is so diverse, that it is difficult to find at least a topic that would not be reflected in it. Just like artistic discourse, religious discourse is characterized by theatricality; one or another plot is played out in front of the addressee of religious discourse, and the addressee is involved in theatrical action. 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 conceptual sphere of this discourse and the types of its precedent.

All concepts of religious discourse, according to the degree of belonging to the religious sphere, are divided into primary ones - initially belonging to the field of religion, and then moving to the non-religious sphere (“God”, “hell”, “heaven”, “sin”, “spirit”, “soul”, “ temple"), and secondary - covering both the religious and secular spheres, worldly, with a clear predominance 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 arose within the framework of religious discourse , but currently functioning equally both in religious discourse and in a sphere far from religion (“hell”, “heaven”, 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 “faith” in the Russian language is updated through 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 is closest in its general meaning to the Russian-language “faith”, has a common clarifying component “belief m truth without proof”. This component “taking something for granted, without evidence” is basic for the Russian language. English is characterized by a distinction between the concepts of “faith in something real”, “trust” and “belief 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 “unsubstantiated”, “blind faith” - it is precisely this kind of faith that is characteristic of the religious worldview and attitude. 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 it powerful content and conceptual potential The core of the concept “faith” in the Russian language is the meaning of “firm conviction in the existence of God,” while the peripheral components include “confidence, conviction in something.” In a broad sense, faith means everything 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 who rules 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 Lexical means of actualizing the concept “God” in Russian are richer and more diverse compared to the 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 my”, “Lord” “God”, “Lord”, “Father”, “Almighty” In addition, in the Russian language there are various substitutes that expand and specify the content of this concept - “Human-loving”, “Lord(o)”,

“Guardian”, “Savior” (“Savior”), “Creator”, “Giver of life”, “Saint Mighty”, “Our God of the King”, “Creator and Giver”, “Creator”, “Beginless and Everlasting Light”, “Lord Almighty”, “Immortal King”, “Comforter”, “Heavenly King”, “Holy Mighty”, “Almighty”, “Almighty”, “My Mentor”, “Lord”, “Most Mighty”, “Wonderful”, “ Glorious”, etc. The concept of “God” focuses on the following qualities of the subject - a) high status position; b) possession of power over people, c) boundless love for people; d) security, 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 complete and unlimited power is implied God, his omnipotence - “God will chain 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 beyond even his control “God is high, king far away" All statements about God range 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 it to you, but only promised us.” We divided all statements about God into four groups, rational-stating (“God sees the truth, but will not tell soon”), critical-evaluative (“ God is high, the king is far away”, “God did not level the forests”), invitational and prayerful (“God grant honor to the one who knows how to bear it”, “God grant once to marry, once to be baptized and once to die”), warning (“On Trust God, but don’t make a mistake yourself”).

Religious discourse is characterized by a special system of values. The values of religious discourse come down to the values of faith - recognition of God, the concept of sin, virtue, salvation of the soul, a sense of miracle, etc. The values of religious discourse fall into four basic classes: supermoral, moral, utilitarian, subutilitarian (see Karasik, 2002 ). However, religious discourse places an emphasis on super-moral and moral values. In relation 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

the actions of a person (“Trust in the Lord and do good, live on earth and keep the truth”), an honest, unblemished name of a person (“A good name is better than a good ointment, and the day of death is the day of birth”), the righteousness of a person (“Do not leave the wise and a good wife”), peace, peace (“There is no good for one who is constantly engaged in evil”), etc. Absolute good, ultimately, is the Lord himself. Good is opposed to evil. The concept of evil includes any bad act that contradicts religious morality, the divine world order (“Do not be a wise man in your own eyes, fear the Lord and turn away from evil”), something negative, ethically unacceptable (“Do not turn away to the right or to the left, remove your foot from evil”), negative qualities of a person (“Evil Eye envious even of 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 ("Whoever is evil for himself, for who will be good b>) The categories of good and evil divide the entire world of a believer into what is good - which means there is good, approved by God - and what is postulated as bad, 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 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, 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 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 uniting with Christ - this is the culmination of his whole life

The category of truth (truth) and lies 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, truth is considered as the highest qualities of the Divine - “Your righteousness is like the mountains of God, and Your destinies are like a great deep”” and the only way to human salvation” “He who walks blamelessly, and does righteousness, and speaks the truth in his heart. so it will never be shaken.” A lie is not simply denied and rejected (“My mouth will not speak untruth, and my tongue will not utter a lie.”), but entails punishment, which is perceived as a manifestation of power

God (“You will destroy those who tell lies; the Lord abhors the bloodthirsty and treacherous”) and the triumph of divine justice (“A false witness will not go unpunished, and whoever tells a lie will perish”). If the truth is associated with God and salvation, then a lie leads to death “There is no truth in their mouths, their hearts are destruction, their throat is an open grave”, 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 lips and the lofty tongue."

An important place in the system of values is occupied by the opposition “earthly - divine.” Everything coming from God and connected with him has eternal value, and, on the contrary, the world of people is imperfect and leads to destruction “When I look at Your heavens, the work of Your fingers, on the moon and the 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 was compared with those who go down to the grave, I became like a man without strength. You put me in the pit of the grave, in darkness, in the abyss”), and light, limitless power , on the other (“From the edge of heaven is His departure, and His procession 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 on man), the righteousness of the divine, the truth of God's judgment, the divine as the protection of man.

The contrast between wealth and poverty complements the value picture of religious discourse - everything material is short-lived and transitory, a person should not attach importance to it, should not strive for wealth (“He who rushes to wealth and does not think that poverty can befall him”) Oppression of the poor is seen as an act against the Lord himself (“Whoever oppresses the poor blasphemes his Creator; he who honors him does good to the needy”). Poverty in the eyes of the Almighty is not a vice or a shortcoming, 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 of the uselessness of material goods for a person of true faith and the need to take care of the soul is postulated. A 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 work examines some types of modality that are 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 greens, and with it love, than a fattened 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; on 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 understanding”), modality of warning and prohibition (“remove your foot from evil. Because the Lord watches the righteous, but the left are corrupt”, “Do not enter on the path of the wicked, and do not walk in the way of the wicked”), modality of threat (“How long, O ignorant people, love ignorance 7 when terror comes upon you like a storm, and trouble like a whirlwind comes upon you, when sorrow and distress befall you , then they will call me and I will not hear, they will look for me in the morning and will not find me")

The work examines the issues of precedence of religious discourse, highlighting internal and external precedent. Internal precedent is understood as the reproducibility of well-known primary samples of religious discourse - fragments of the Holy Scriptures in the process of constructing secondary genre samples of religious discourse - first of all, sermons - “We do not have the right to count on the fact that, having lived life somehow, unworthy of either ourselves or God, at the last moment we can say: “God, be merciful to me, a sinner!”

units denoting a title, the rank of a clergyman - “pope”, “archimandrite”, “metropolitan”, “bishop”, etc. “One of the Vatican cardinals is asked - Who will become the new pope? - I can’t say, but I know for sure who won’t - Who Well? - 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 situations, and be used as a symbol, a substitute for the entire religious teaching - “The great schemer did not like priests. He had an equally negative attitude towards rabbis, Dalai Lamas, priests, muezzins and other clergy." A feature of the precedent name is its ability to function as a complex sign

The precedent utterance is included in the cognitive base of native speakers; the precedent utterances in religious discourse include “hungry and thirsty”, “beat one’s chest”, “do your bit”, “go back to square one”, “drink/drink the cup to the dregs” "", "the voice of one crying in the wilderness", "sins of youth", "gift of God", "forbidden fruit", "dark place", "the evil of the day", "stumbling block", "leave no stone unturned", "for the family seals”, “root of evil”, “flesh of flesh”, “cornerstone”, “he who does not dream is against us”, “face to face”, “between heaven and earth”, “in 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 utterance, like a precedent name, is associated with a whole situation, and there is a precedent text behind it. Thus, a precedent utterance ceases to be a unit of language and becomes a unit of discourse. It focuses attention on the more significant remarks of the Holy Scripture “The authorities are setting up brothels under our noses. You, Muslims, should not allow this. Turn to Sharia, punish the infidels!” In a number of cases, 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... Aaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaathe third day of a wedding” In this case there is a certain effect a disappointed expectation, in which the end of the utterance does not at all correspond to the seriousness of its beginning. Reducing the seriousness of the meaning of a precedent statement can

achieved through either a change in the general context of its functioning, or a change in the person from whom it comes. “A missionary in the desert met a lion. In horror, he prays - Oh, Great God.” I pray you, instill Christian feelings in this lion!.. Suddenly the lion sits on his hind legs, bows his head and says * - Lord bless the food that I am now I’ll accept!” The meaning of a precedent statement may undergo changes under the influence of context: “Grandma, is it true that in a Christian way you have to pay for every evil with good? - True, granddaughter> - Well, give me a hundred rubles - I broke your glasses." Precedent statements, functioning within the framework of religious discourse, we have divided them 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 kind of standard 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 precedent, acquiring the status of a name-symbol In the cognitive base a native speaker must have an idea of the precedent situation “Never be afraid to do what you don’t know how to do Remember, the ark was built by an amateur Professionals built the Titanic” A number of precedent situations have a specific name - “Babylon”, “Calvary”, etc. Precedent situations can be actualized with the help of a precedent name associated with a given situation - Judas - sin, betrayal, Magdalene - repentance, Christ - suffering, salvation, Adam and Eve - the first principle, original sin A precedent situation (like a precedent statement) can be subject to contamination - connection two precedent situations into one “- Here you are sitting here, eating my bread, drinking my wine. But one of you will betray me! An awkward silence reigned - And who is this Judas? - asked John - “Well, at least he is” - the accusing finger pointed to the end of the spyul - Pavel1 All faces turned towards the pale Pavel - Well, dad, - muttered Pavlik Morozov and swallowed - Well, you have jokes1. 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 a well-known situation - the betrayal of his father by Pavlik Morozov. A well-known precedent situation can be transformed so much that only the name and plot indicate it and some

other features that are recognizable by members of society - “- How did the world come into being? - The Lord oversalted the soup. Angry, he threw the soup (along with the spoon) onto a nearby dead stone. This is how the ocean was formed. In a hurry, trying to catch the spoon (an antique thing, a gift from Aunt Sarah), God scalded his hand. Thus appeared swearing 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 during the formation of black holes. The spoon, to everyone’s joy, was successfully removed and placed in its rightful place. The poured broth eventually dried out and gave life to protobacteria. Further - everything according to Darwin" There are cases of a "new" interpretation of a precedent situation and even some provisions of religious teachings "Archaeologists managed to completely decipher the inscription on the tablet of the Testament. It turned out that there was only one commandment" "Sonmoy1 Remember, NOT is written separately with verbs" For example, "not kill,” “do not steal,” “do not commit adultery.”

In relation to religious discourse, the work examines precedent phenomena, which can be both verbal and non-verbal. The identification 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 the sacred fire, fasting, b) gestures characteristic of religious discourse: making the sign of the cross, prostration, c) abstract concepts of apocalypse, sin, hell, temptation

All precedent units can be used to place a particular fact 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 conveyed thought, to focus attention on a vivid image (aesthetic task)

The third chapter, “The Genre Space of Religious Discourse,” is devoted to the issues of genre specificity of religious discourse. We define a genre as the verbal design of a typical situation of interaction between people, a set of text works united by a common goal, the same or similar themes, having similar compositional forms, realized in a typical communicative situation. Identification of genres. in religious discourse seems complex due to a) the complex nature of communication, within the framework of which the utterance outgrows its boundaries;

prostrate 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 distinguish primary and secondary speech genres. We consider the primary genres of parables, psalms and prayers. The secondary category includes genres that represent the interpretation of primary religious models - the texts of the Holy Scripture as a whole, based on them compositionally, situationally and axially - sermon, confession, etc.

Based on the type of internal intention, we distinguish groups of psalms with a didactic, interrogative and emotive orientation. Psalms with a didactic orientation 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 heaven above the earth, so great is the mercy of the Lord towards those who fear Him”), a representation of the general picture of the world order and life (“Heaven is the heaven of the Lord, 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 pay your vows to the Most High; I will deliver you, and you will glorify Me”), etc. Directive psalms are distinguished by their emotionality (“Sing to our God, sing to His name, exalt Him who walks in the heavens, His name is the Lord, and rejoice in His presence.”) A number of psalms in this group consist of short directive phrases that are perceived as a call to action “Stop and Know that I am God, I will be exalted among the nations, exalted in the earth.”

Psalms of an interrogative orientation are extremely effective in the degree of their impact. The interrogative form suggests a response, and even if such a response is not expressed explicitly, it certainly arises in the mind and soul of the believer “Why are the peoples in turmoil, and the nations plotting vain things? The kings of the earth rise up, and the princes take counsel together against the Lord and against His Anointed? So, beware, 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 man,

does not help him: “Why do the Lord stand afar off, hiding yourself during sorrow?” “How long shall I formulate counsels in my soul, sorrow in my heart day and night? How long will my enemy exalt himself over me? A rebuke 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 in reproach? How long will you love vanity and seek lies?

Emotive psalms can convey the inner state of a person, his emotions: “Look at me, Lord, for I am alone and oppressed,” “My lips rejoice when I sing to You,” praise to God: “Bless the Lord, all His angels, mighty in strength.” 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, Hosiod "", thanks to God for protecting the believer: "The Lord is the Shepherd my, I will not want for anything1 He makes me rest in green things and leads me beside still waters He strengthens my soul, He guides me on the paths of righteousness for His name’s sake Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me , Your rod and Your staff - they calm me. You have prepared a table before me in the presence of my enemies, you have anointed my head with oil, my cup overflows. So let Thy goodness and mercy follow me, and I will abide in the house of the Lord many days." , confidence that the Lord will not abandon the believer even in a moment of danger or death. “My refuge and my defense is my God, in whom I trust. For He will command His angels about you, to guard you in all your ways. They will carry you in their hands, lest you dash your foot against a stone. You will step on the asp and 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 long days, and I will show him My salvation,” a feeling of bliss from joining the faith “Blessed are those who live $ in Your house, they will continually praise You one day in Your courts better than a thousand. I wish it would be better to be at the threshold of the house of God than to live in the tents of wickedness, for the Lord God is the sun and the shield, the Lord gives grace and glory, Lord of hosts1 Blessed is the man who trusts in You." introspective orientation, as well as psalms that either do not have any specific temporal reference or relate to the present. Psalms of a retrospective nature may contain a description of a past event and at the same time be “linked” to the present situation, expressing the causes of events, the consequences of which are manifested in present time and in one way or another influence a person. “The Lord rewarded me according to my righteousness, according to my purity

rewarded me with my hands, for I kept the ways of the Lord and was not wicked before God, for all His commandments were before me, and I did not depart 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: “I trusted firmly in the Lord, and he bowed down to me and heard my cry. He pulled me out of a terrible ditch, out of a muddy swamp, and set my feet on a rock, and established my steps, and put into my mouth a new song of praise to our God.” The psalms may contain an indication of how terrible God’s punishment may be in the future , if a person departs 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 have gone beyond my head." Retrospective psalms may contain discussions about the past: "God1 You rejected us, You crushed us, You were angry, turn to us You shook the earth, broke it, You allowed Your people to experience cruel things,” turning into both 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 rapid current carries me away,” and into regret for deed, repentance - “They sat in darkness and the shadow of death, shackled with sorrow and iron, for they did not obey the words of God and were negligent in the will of the Most High.”

The work classifies psalms according to their internal character, highlighting psalms of a meditative, narrative, constative, appellative and emotive nature. In psalms of a meditative nature, the author, as a rule, reflects on the truth of faith (“He gives me rest, strengthens my soul, If I walk the length of the shadow of death, I will fear no evil, for You are with me, Your rod and Your staff”), the existing world order and the state of things (“Blessed is the man 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 greatness of God and his power ( “The voice of the Lord breaks the cedars. The voice of the Lord cuts out the flames of fire. The voice of the Lord shakes the wilderness. The Lord will sit as king forever”), the rightness and truth of God. (“For the word of the Lord is right and all His works are true. He loves righteousness and judgment”), the sinful nature of man (“There is no place in my flesh, no peace in my bones from my sins.”), the glorious deeds of God (“Praise the God of Gods.” The One who alone works great wonders, Who created the heavens in wisdom, Who created the great luminaries, Who gives food to all flesh, for His mercy endures forever”); a person’s feelings towards the Almighty (“I remember God, and I tremble, I ponder, and my spirit faints, You

you do not allow me to close my eyes, I am shocked and cannot speak"), the goodness of a person upon whom the mercy of God has descended (“Blessed is the man whom You admonish, O Lord, and instruct with Your law”), the insignificance of man in comparison with God (“ The days of a man are like grass; the wind passes over him, and he is not there; but the mercy of the Lord from everlasting to everlasting, the Lord is in heaven, and His kingdom rules over all."

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 came down. 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 firmament in the middle of the water and separated the water that was under the firmament from the water that was 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 (“But You, Lord, remain forever and the memory of You endures forever”) , repentance of a sinner, a plea for mercy (“Have mercy on me, Lord, for I am in distress, my eye is withered from grief, my soul and my womb are faint from my sins”), gratitude to God for “preserving” the believer (“ Save me from the mouth of the lion, and from the horns of the unicorns, having heard, deliver me. In You is my praise in the great meeting, I will pay my vows before those who fear Him"), trust in God in misfortune (“Have mercy on me, heal my soul, for I have sinned I am before You My enemies say evil about me All those who hate me whisper among themselves against me, plot evil against me”), the bliss of believers who visit the temple of the Lord (“Blessed are those who live in Your temple, they will unceasingly praise You”), confidence that the Lord will not abandon 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 befall you, and no plague will come near your dwelling; for He commanded His angels for you, to guard you in all your ways."

Psalms of a constative nature are combined with psalms of a narrative nature. They postulate truths, axioms that are the basis of life and the entire universe; the structure of the world by God (“He turned the sea into dry land and founded everything”); the law established by the Most High (“He established a statute in Jacob and laid down a law in Israel, which He commanded our fathers to tell their children, so that the coming generation might know”), the power, strength of the Most High (“Your day and Your night, You have prepared the sun and the shining established all the boundaries of the earth, You established summer and winter")", the power of God over the world of people ("Your heavens and Your earth, You created the universe, and what fills it You are the basis -

shaft") The psalms of this group divide the entire world around us into the “world of God” and the “world of man,” contrasting them. The world of the Lord and the Lord himself appear as just and unshakable. “Thy throne, O God, is forever, the rod of righteousness is the rod of Thy kingdoms,” the world of man is depicted as something sinful, capable of collapsing at any second “Man is like a dream, like grass, which grows in the morning, blooms and turns green in the morning; In the evening it is cut and dries up. For we are destroyed by Thy wrath, and by Thy wrath we are dismayed...”

Psalms of an appellative nature are distinguished, firstly, by their directiveness, communicative orientation, and secondly, by their emotiveness. Among the psalms of an appellative nature, we distinguish examples aimed at simply establishing contact, largely distinguished by the phatic “I call to You, for You 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 from the Lord with a request for a person to listen to 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 considered by us to be among the primary genre examples of religious discourse. All parables represent a hidden dialogue between the author and the addressee, and although there is no immediate response, the consciousness of the addressee itself generates the answer. The didactic nature of many parables, the desire to give instructions to a person, are realized in direct phrases-addresses: “Listen, my son, the instructions of your father and not reject the covenant of your mother "The parable is based on the technique of allegory - behind the literal meaning there is a deep meaning hidden, which, however, is easily predictable and deducible "I passed by the field of a lazy man and past the vineyard of a weak-minded man, and behold, all this was overgrown with thorns, its surface was covered nettles, and its stone fence collapsed. And I looked, and turned my heart, and looked, and received a lesson - “get some sleep,

You will doze a little, lie down a little with your hands folded, and your poverty and your need will come like a man armed."

Many episodes of parables, and often entire parables, are built on contrast, demonstrating the positive and negative sides of the universe: “A lazy hand makes you poor, but the hand of the diligent makes you rich. He who gathers during the summer is a wise son, but he who sleeps during the harvest is a dissolute son. The mouth of the righteous is the source of life. , but violence will stop the lips of the wicked.” Despite the possibility of multiple interpretations, genre examples of parables are interpreted by different addressees more or less equally, and exactly the same conclusions are drawn that, one 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 distinguishes parable-instruction, parable-statement and parable-reasoning. If we talk about the percentage, then most of the parables are built and developed as parables of instruction - “My son! “Do not forget my instructions, and let your heart keep my commandments.” The ending of such a parable, summing up everything that has been said, is quite fixed: “Whoever finds me finds life, whoever sins against me harms his soul, all those who hate me love death.”

A parable-statement is constructed 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, for in these givens is the basis of life. Such a parable often uses the technique of contrast: “A gentle tongue is a tree of life, but unbridled - contrition of spirit”, “The heart of the wise seeks knowledge, but the lips of fools feed on foolishness”, “The wise will inherit glory, the foolish - disgrace”, “The wise in heart receives the commandments, but the fool stumbles with his lips”, “The labors of the righteous lead to life, the success of the wicked - to sin”, “Wealth will not help in the day of wrath, but 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 home of the righteous will prosper” This parable ends with a phrase that sums 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; mental effort is required in order to connect together the meaningful plan of the parable and its ending - “On the path of truth there is life, and on the path there is no of death"

The parable-reasoning is close to the parable-statement. The difference is that in a parable-reasoning the author, comparing various

points of view and concepts, tries to justify his judgments by 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 man who acts violently, and do not choose any of his ways, for the depraved is an abomination to the Lord, but He has fellowship with the righteous.” Most of the parables are structured as parables of instruction. The initial and final replicas of the parable create a certain modal frame in which it is concluded content plan of the parable In the entire mass of the final remarks, we have highlighted the conclusion-inference (“The wise will inherit glory, and the foolish inherit dishonor”), the conclusion-appeal (“Stop, my son, listening to suggestions about evading the sayings of reason”), the conclusion-order ( “Therefore, children, listen to me and pay attention to the words of my mouth.”), conclusion-explanation (“The Lord watches the righteous ways, but the left ones are corrupt”), conclusion-advice (“Trust in the Lord with all your heart, and do not rely on on Your understanding"), a prediction conclusion (“And your poverty will come like a passerby, and your need like a man armed”) and a threat conclusion “.. when horror comes upon you like a storm, and trouble like a whirlwind , will be brought upon you, when sorrow and distress befall you, then they will call me and 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 presupposes an appeal, request, supplication to God. At the same time, there is no immediate feedback reaction from the addressee - the Almighty - it does not have a verbal expression, but “crystallizes” in the consciousness of the addressee. Prayer most often develops according to a certain scenario: an oath of allegiance to God, a request, a person’s plea, an expression of gratitude for everything that the Almighty sent down and continues to send to him. In form, the prayer is a monologue, but at the same time, it has signs of dialogism, since the believer is in constant internal dialogue with God. The sender (addressee) of the prayer, although he addresses it to a very specific addressee - God, himself acts in the role of quasi-addressee, author, sender of response. Religious consciousness presupposes a mental response from the addressee to himself, as if on behalf of God? When 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 plans - explicit (the meaningful core of the 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, although hidden from perception, turns out to be more meaningful

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

According to the type of addressee, we have identified prayers to the Lord “Our Father, Who is in Heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as in Heaven and on earth give us our daily bread this day,” to Jesus Christ “ My all-merciful God, Jesus Christ, for the sake of love, many came down and became incarnate ecu, as if you were the savior of all, I pray to You, since you will save me from works”, to the Mother of God - “My Most Holy Lady Theotokos, with Your saints and all-powerful prayers, drive me away from me, Thy humble and accursed servant, despondency, oblivion, foolishness, negligence, and all the nasty, evil and blasphemous thoughts from my accursed heart and from my darkened mind,” to the Guardian Angel “Holy Angela, who stands before my most repentant soul and is more passionate than my life, is not about flock of me, a sinner,” to a certain saint or the 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 eyes in thought, open my lips to learn from Thy word »

According to the intentional orientation, we divide prayers into the following types: 1) invocatory and supplicant “Mistress, I pray to Thee, my mind of grace, step on the right path, instruct me, along the path of Christ’s commandments, strengthen children to songs, discourage despondency, keep me in the night and in the days, deliver those who fight the enemy in the name of the Life-Giver of God, who gave birth to me, I was killed by passions, revive Vrana, who gave birth, heal the soul of my many-year-old passions,” 2) narrative-thanksgiving “Rising from sleep, I thank Thee, Holy Trinity, for many, for the sake of Thy goodness and long-suffering, were not angry in the name of the lazy and a sinner, below he destroyed me ecu with my iniquities, but he usually loved mankind and raised me up in hopelessness,” 3) laudatory and grateful “We thank You, for ecu did not destroy us with our iniquities, but he usually loved mankind ecu, enlighten us raise our thoughts, thoughts, and our minds from the heavy sleep of laziness, open our lips, and fulfill Your praise Amen.”

The intention of request is fundamental in any prayer. In all the variety of analyzed samples, it is possible to identify 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 if for another person, for some third party) in one way or another relate to the person praying, he “includes”, “ranks” himself among fellow believers, to the community of people, he recognizes himself as part of the community of believers “ Open the doors of mercy for us, blessed Mother of God, so that those who trust in You may not perish, but may we be delivered from troubles by You, for You are the salvation of the Christian race.”

Analysis of the themes of the requests contained in the prayers made it possible to identify 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) , please do not turn away from the sinner In contrast to the primary genres of parable, psalm and prayer, a sermon is one of the secondary genre examples of religious discourse. From a linguistic point of view, a sermon is a monologue pronounced by a clergyman both within the framework of a service and during a time not limited by time church service, a monologue containing teachings, instructions, explanations of the fundamentals of faith, etc. for the purpose of a specific religiously motivated influence on the addressee. The task of the preacher is to reveal and convey to the believer the provisions and fundamental truths of the Christian faith, to help 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, the sermon is moralizing (explaining the main points of ethics, norms and rules of human behavior in accordance with the canons of religious teaching and moral standards), 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 errors of the human mind), moral accusatory (explaining the rules and norms of behavior that should be inherent in a true believer, by exposing behavior and moral norms that are displeasing to God) From the position of fixing the presented material, a sermon can be received as oral and written form of recording As a rule, the oral form of preaching prevails, since direct contact with a communication partner allows you to greatly enhance the

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

It seems possible to distinguish between free preaching and preaching with a “rigid” link to the source text. The latter is distinguished by the frequent use of quotations from the Holy Scriptures. You can also distinguish a thematic sermon devoted to some important problem or issue, both raised in Scripture and one that has arisen with particular relevance in our days (the latter type is the most frequent)

Structurally, a sermon can be divided into three components - the introduction, the main part of the sermon and the conclusion. The introduction can contain an epigraph, a greeting, the introductory part itself. The main part of the sermon contains segments related to the subject, the theme of the sermon. The conclusion has a particularly important role, it is distinguished by simplicity of presentation (and therefore of perception), serious character, unconditional connection with the main part of the sermon, logic. The initial fragments of the sermon are almost always standard, clichéd “Let’s remember today,” “Let’s talk about,” “We know/heard the parable about,” “I want draw your attention to”, “How often do we hear”, etc. To a lesser extent, the ways of completing a sermon are clichéd; the completion is built on two main models - discursive and appellative. Among the main functions of a sermon one can distinguish influencing, didactic, persuasive, edifying, and prophetic. The influence on the addressee of the sermon is a special kind of influence, which can be defined as an involving influence. 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 hungry and dying, do we always remember that turned away from God, from the living God? What do we believe in the living Bread of Heaven? That we created false relationships with the people around us, giving away what was not ours, what was taken the moment it was given7.” Such questions stimulate the mental activity of listeners and force them to look for answers to questions that are relevant to humans

It seems possible to identify a number of compositional schemes for constructing a sermon: 1 a) appeal to the biblical plot, b) interpretation of the biblical motif, 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 a biblical story, d) conclusion; 3. a) reference to a biblical story, b) example or

examples from a person’s life and their interpretation, c) a general 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 presented in the following form: premise (God does not act as man expects), thesis (God always acts in his own way, knowing what and how is best for man); logical outcome (God, knowing what is good for a person, still reserves the latter the right to make a final decision and perform a certain act); final call (trust God in everything and you will achieve the highest good)

Confession is “one of the seven sacraments of the church, in which a repentant Christian is forgiven for the sins he has committed and is given grace-filled help to correct 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 the religious consciousness, in the consciousness of believers and simply sympathizers, there is a concept of moral standards of behavior, which 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 “beatitudes”, called “permissive” and dictating to a person what he can do and what he is ordered to do by moral and ethical norms and religious rules: a) “blessed are the poor in spirit, as the kingdom of heaven is for them,” b) “blessed are those who mourn, 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, 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 peacemakers, for these shall be called sons of God,” h) “blessed are those who are driven out of righteousness for the sake of them, for the kingdom of heaven is theirs” -, i) “blessed

wives by nature, when they revile you, and despise you, and say evil, you are a liar, for my sake, rejoice and be glad, for your reward is many in Heaven.

Confession involves a person assessing 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 completely objective. The person is sure that there is some higher power that controls him, so he simply cannot be disingenuous. The genesis of confession can be represented in the following chain - 1) the existence in the mind of the believer of established norms and rules of behavior, 2) sin (committing an unethical action prohibited by faith and universal morality); 3) the existence in the minds of believers of the concept of possible punishment for a sin committed, 4) punishment (real or potential); 5) the possibility of gaining eternal life and unity with God through repentance. It can be noted that this chain is completely built on cause-and-effect 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, and 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, “with the power given to him by God,” absolves the person of his sins. The role of the “priest-medium” in this case is to listen carefully what the person said, agree with the correctness of his assessment, also classifying what the person committed as a sin, approve of his desire and willingness to repent and take 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 out before the 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, son my, your sins are forgiven." 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 possible sins of a person and calling on the Lord for forgiveness and remission of sins. The believer, mentally re-

chanting the words of a prayer of repentance, he turns to the Lord with a request for forgiveness of sins and forgiveness. In this case, the medium somewhat “falls out” of the functioning chain, creating only a kind of background. Based on the number of participants, we distinguish between private (personal) and general (collective) confession. In a private confession, the person himself and the medium who receives the person’s confessional statements participate. In a collective confession, paradoxical as it may sound, at the center of it is the repentant person himself, left alone with his sin, the feeling of shame and repentance for committing it. Reading the confessional prayer in church creates an emotional background that helps the believer tune in to internal repentance. According to the form of organization, we distinguish between free confession (spontaneously developing) and fixed confession (prayerful). Free confession, as a rule, is a personal confession - a conversation and confession of a person to a clergyman. Fixed prayerful confession consists of reading a repentant, confessional prayer, which is structured as a listing of all possible sins of a person ; a believer, listening to a prayer of repentance, confesses in his soul to God. In this case, confession turns out to be devoid of individuality. Based on the presentation material (content), we distinguish between selective (concrete) and abstract (all-encompassing) confession. Selective confession has a rather narrow character. It represents “repentance for the topic of the day,” a prayer for forgiveness of any specific sin committed by a believer with a clear awareness of the person’s sinfulness and anticipation of possible future punishment

In the structure of confession, it seems possible to distinguish three main stages - a) the preparation stage, b) the substantive, or symbolic, stage of confession, c) the final, or final, stage. The preparation stage (the initial stage of confession) consists of the clergyman reading the “permissive prayer” and explaining the importance of confession The purpose of this stage is to encourage the believer to “open up”, point out the need to talk about the sins he has committed and repent. At this stage, the clergyman quotes passages from the Holy Scriptures containing an indication of how merciful God is, how strong his love for man and forgiveness are. This part is designed to prepare a person for such a state when he is ready to “reveal his soul.” The content stage forms 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 “resolution” in religious practice, consists of comments related to

minister about what he heard. This stage is short, it consists of a verbal 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 - placing an “epistrachelion” (the vestment of a clergyman, which is a wide two-part ribbon worn around the neck and freely falling in front) on the head of the confessor.

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

We include communicative and organizing strategies as organizing strategies of religious discourse. The communicative strategy is leading in the genre of preaching and acts as an auxiliary one in prayer (in particular, collective prayer). It can be realized through contact-building questions, replicas-calls that clearly define the line of action and human behavior - “Listen to my wise speech, and incline your ear to me, you prudent ones!”, “Shout to the Lord, all the earth.” Serve the Lord with joy.” Presented in the genre of prayer the reverse vector of implementation, in which the call comes from a person and is addressed to the Almighty (with the goal of establishing spiritual contact with God) - “Lord, Lord Jesus Christ, our God, as you are good and Lover of mankind, hear me and despise all my sins”; “ “Oh, Most Holy Virgin Mother of the Lord, Queen of Heaven and Earth,” Hear the much-painful sighing of our souls, look down from Thy holy height upon us, who worship Thy most pure image with faith and love.”

The organizing strategy consists in the joint actions of communication participants to organize the communication process. In religious discourse, a large burden in organizing the communication process falls on the clergyman as a more active participant in the discourse, setting the tone for communication. This strategy acts as a leading strategy in the genre of preaching; as an auxiliary strategy, it can be implemented in prayer and confession - calls for collective prayer: “Peace be with the Lord.” let us pray”, repentance, co-

the performance 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 mother”, “Do not steal”, “Do not commit adultery”, etc.

The highlighting strategies include prayer, confession and ritual. The prayer strategy is implemented in the form of an appeal to God. “To You, Lord, Lover of Mankind, I resort” and is closely connected with the expression of gratitude “Give thanks to the unworthy things of Your servants, Lord, for Your great blessings that have been upon us, glorifying You, we praise, bless, thank, sing and magnify Your compassion, and slavishly We cry out in love to Thee, our Benefactor, our Savior, glory to Thee” and praising God: “We praise God to Thee, We confess to Thee the Lord, To Thee we magnify the eternal Father of all the earth, To Thee are all the Angels, To Thee are the Heavens and all the Powers, To Thee are the Cherubim and Seraphim incessantly crying out their voices.” strategy acts as the driving mechanism for the development of not only prayer, but also confession “Accept, Lord, my repentance, cleanse me from sin.”, as well as psalms. “Arise, Lord,” Save me, my God.” For You strike all my enemies on the cheek, you crush teeth of the wicked"" and parables: "Two things, Lord, I ask of You, do not refuse me, before I die vanity and lies are taken away from me, do not give me poverty and wealth, feed me with my daily bread"

The confessional strategy is close and closely related to the prayer strategy, but has the opposite direction. If the prayer strategy is characteristic of those genre examples 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 an 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 prayers and sermons

The ritual strategy permeates the entire religious discourse and is implemented in all, without exception, of its genre samples. Church ritual is valuable for its traditionalism and emotionality. All important events in the life of human society are not just accompanied by ritual, but are also experienced through the performance of a ritual, birth (baptism), transition of a teenager to the world of adults (initiation), marriage and creation of a family (wedding), death (funeral) The entire religious discourse is ultimately built on the ritual strategy

Among the unifying strategies we include explanatory, evaluative, controlling, facilitating, encouraging and

affirming An explanatory strategy is a sequence of intentions aimed at informing a person, imparting knowledge about the world, religious teachings, faith, etc. This strategy is leading in the genres of parables and sermons; 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 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, acquire wisdom, and with all your name gain understanding” -, “He who walks blamelessly and He does what is right, and speaks the truth in his heart; he who does not slander with his tongue, and does not do evil to his sincere ones; The explanatory strategy in a reduced form is also implemented in the genre of prayer, when the prayer interprets the reasons and motives of his appeal to the Almighty: “Have mercy on me, Lord, for you are good and a lover of mankind,” “My Most Holy Lady Theotokos, deliver me from many and cruel memories and enterprises , and free me from all evil actions. For blessed art thou from all generations, and glorified is thy most honorable name forever and ever, Amen.”

The facilitating strategy consists of supporting and instructing the believer (it has much in common with the evaluative one) and is implemented in those examples 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

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 in such phrases. “The Lord gives wisdom, from His mouth knowledge and understanding”, “The path of the righteous is like a radiant light that brightens more and more until the full day”, “I love those who love me, and those who seek me will find me”, psalms “The heavens preach glory God, and the firmament speaks of the works of His hands,” “God is our refuge and strength, quick to help us in troubles,” 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 of the Trinity Holy glory to You"

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

liturgy, when the clergyman proclaims “Let us pray to the Lord in peace1” (after which a collective prayer begins) The invoking strategy is also realized in the texts of the sermon “Listen, brothers and sisters, and listen to the word of God,” as well as in the parables: “Listen, my son, to the instructions ", "My son, honor the Lord, and you will be strong, and fear no one besides Him."

The controlling 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 use questions that require feedback to control the degree of his understanding of what was said “Christ embraces everyone with one love And we are all called, being Christ's, treat everyone in the same way 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 this how you treat people? Don’t you divide people into “us” and “strangers”, into friends and enemies? Signs of attracting and maintaining the attention of the addressee, raising and lowering the voice, and comments contribute to the implementation of the control 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 foundations of faith, but also a certain system of assessments and values. The evaluation strategy is implemented in the parables - “Better is open reproof than hidden love”, “Better is a little with righteousness than many gains with untruth” and the 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 offering prayer, the believer evaluates some phenomena and events as positive and therefore asks the Lord to send him prosperity, 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, if not heaven and earth give us this day our daily bread; and forgive us our debts, just as we forgive our debtors, and lead us not into temptation, but deliver us from evil.” The appraising 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 discussed in the work transform this type of communication into a specific example of communication. The study of religious discourse allows us to significantly expand and supplement the general theory of discourse and include in the scope of consideration both general issues of conceptual planning, genre and value differentiation, and more specific issues of precedent

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 material of Orthodox dogma) monograph / E V Bobyreva - Volgograd Peremena, 2007 - 375 p. (23.5 p l)

Articles in journals included in the Higher Attestation Commission list

2 Bobyreva, E.V. Semiotics of religious discourse / E.V. Bobyreva // Izv. Volgogr. State Pedagogical University 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) -P 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, E.V. Religious discourse, values and genres / E.V. 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 dialogue replicas / E. V. Bobyreva // Linguistic personality of the problem of semantics and pragmatics, collection. scientific tr -Volgograd College, 1997. -S 87-97 (0.7 pl.)

8 Bobyreva, E.V. Correlation of initial and final remarks in dialogues of various types / E.V. Bobyreva // Linguistic mosaic of observations, 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 of interuniversity SB scientific tr -Saratov Scientific book, 2003 - Issue. 9 - C 218-223 (0.4p l)

10 Bobyreva, E. V. Functional specificity of religious discourse / E. V. Bobyreva // Units of language and their functioning interuniversity SB 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 sample of religious discourse /E.V. Bobyreva // Language educational space Personality, Communication, Culture materials region scientific method conference on problems of teaching foreign languages (Volgograd, May 14, 2004) -Volgograd, 2005 -P 11 -13 (0.2 p l)

12 Bobyreva, E.V. Informativeness of religious discourse / E.V. Bobyreva // Current issues of modern linguodidactics Sat scientific st - Volgograd, 2006 -P 11-14 (0.3 p l)

13 Bobyreva, E.V. Akathist as a genre example of religious discourse/E.V. Bobyreva//Linguistic educational space profile, communication, culture materials International scientific method conference - Volgograd Paradigm, 2006 - P 69-72 (0.3 p l)

14 Bobyreva, E. V. Linguistic features of religious discourse I E. V. Bobyreva // Axiological linguistics of problems of cognition and communication, collection of scientific papers - Volgograd. College, 2006 -С 81-88 (0.5 p.l)

15 Bobyreva, EV Institute of Religion Significant 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. Stereotype of a clergyman in the Russian linguistic culture / E. V. Bobyreva // Homo Loquens Questions of linguistics and translationology Sat st. - Volgograd, 2006 - Issue 3 - C 6-13 (0.5pl)

17 Bobyreva, EV Genre space of religious discourse psalms / EV Bobyreva // Current problems of philology and pedagogical linguistics, scientific journal - Vladikavkaz, 2006 - Issue VIII - C 163-169 (0.5 pl)

18 Bobyreva, E.V. Internal plan, dynamics of development and dialogical nature of the parable/E.V. Bobyreva//Ethnocultural conceptology of interuniversity SB 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. Minyar-Beloruchev Sat scientific st. - Volgograd, 2006 - P 295-303 (0.5 p l)

20 Bobyreva, E.V. The binary nature of the values of religious discourse “truth-false” / E.V. Bobyreva // Language Culture Communication materials International scientific conference - Volgograd, 2006 - P 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 - P 178- 181 (0.3 p l)

22 Bobyreva, E.V. System-forming and systemically acquired features of religious discourse /E.V. Bobyreva // Linguistics and literary studies in synchrony and diachrony of interuniversity SB scientific st. - Tambov, 2006 - Issue. 1 - C 53-55 (0.2 p l)

23 Bobyreva, E. V. Communicative component of the sermon / 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 - M, 2006 - P 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 a given sample of religious discourse /E.V. Bobyreva // Genres and types of text in scientific and media discourse between universities. Sat scientific tr - Orel, 2006 - Howl 3 - S 32-38 (0.4 shl)

25 Bobyreva, E.V. The value picture of religious discourse, the formation of values /E.V. Bobyreva //Epic text of the problem and prospects for studying materials of the 1st International Conference - Pyatigorsk, 2006 - Part. 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 - Part 1 - 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 Conference - St. Petersburg, 2006 - P 25-30 (0.3 p l)

28 Bobyreva, E.V. Precedent name Questions precedent™ of religious discourse /E.V. Bobyreva // Onomastic space and national culture materials International scientific-practical. conf - Ulan-Ude, 2006 - C 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 article - Volgograd, 2006 - P 31-37 (0.4p l)

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

31 Bobyreva, E.V. Key concepts of religious discourse / E.V. Bobyreva//New in cognitive linguistics materials of the 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 strategy of construction and development / EV Bobyreva // Man in communication concept, genre, discourse, scientific collection. tr - Volgograd, 2006 - C 190-200 (0.6 p l)

33 Bobyreva, E.V. Conceptosphere of religious discourse concept “fear” / E.V. Bobyreva // Language and national consciousness Problems of comparative linguoconceptology materials of the interregional school-seminar of young scientists - Armavir, 2006 - From 14-17 (0.3 p l)

34 Bobyreva, E.V. Correlation of the initial and final replica of a prayer /E.V. Bobyreva // Problems of speech culture 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 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, scientific method st. - Ivanovo, 2006 - C 6-16 (0.7pl)

36 Bobyreva, E.V. Content and structural plan of prayer, initial and final remarks / E.V. Bobyreva // Current problems of linguistics of the 21st century, Sat article based on scientific conference materials - Kirov, 2006 - P 54-59 (0.4pl)

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

38 Bobyreva, E V Features of the syntactic organization of religious discourse / EV Bobyreva // General theoretical and practical problems of linguistics and linguodidactics materials of the International Scientific and Practical Conference - Yekaterinburg, 2006 - P 43-49 (0.5 p l)

39 Bobyreva, E.V. Content plan and ritual of religious discourse /E.V. Bobyreva // Tenth Efremov Readings of Sat. Scientific St. - St. Petersburg,

2007 - S 80-84 (0.3 p l)

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

41 Bobyreva, EV Content plan and concepts of religious discourse/EV Bobyreva//Scientific Vestn. Voronezh state architectural and construction unta Ser Modern linguistic and methodological-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 // Current problems of linguistics and linguodidactics theoretical and methodological aspects materials of the International Scientific and Practical Conference, April 16, 2007 - Blagoveshchensk, 2007 - P 79-86 (0.4 p l)

43 Bobyreva, E.V. Content and structural plan of prayer, initial and final remarks / E.V. Bobyreva // Current problems of linguistics of the 21st century, Sat article based on materials of the International Scientific Conference / VyatGU - Kirov, 2006 - P 54-59 (0.4 p l)

44 Bobyreva, E.V. The place of religious discourse among other types of communication is political and religious discourse /E.V. Bobyreva // Personality, speech and legal practice of interuniversity Sat scientific tr - Rostov N/D, 2007 - Issue 10, part 1 -S 44-49 ( 0.3 p l)

45 Bobyreva, E.V. Main value guidelines of religious discourse /E.V. Bobyreva // Language communications in the system of socio-cultural activities - Samara, 2007 - P 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 materials of the III International scientific method conference - Chelyabinsk, 2007 - P 8-13 (0.4 p l)

47 Bobyreva, E.V. Value guidelines of religious discourse / E.V. Bobyreva//Knowledge Language Culture materials International scientific conference “Slavic languages and culture” - Tula, 2007 - P 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, collection. tr International scientific conference - Taganrog, 2007 - C 221-225 (0.3 p l)

Bobyreva Ekaterina Valerievna

RELIGIOUS DISCOURSE VALUES, GENRES, STRATEGIES (based on the material of Orthodox doctrine)

Signed for publication on July 17, 2007 Format 60x84/16 Office printing Boom Typeface Times Uel print l 2.3 Educational l 2.5 Circulation 120 copies Order

In the GPU Publishing House "Peremena" Printing house of the publishing house "Peremena" 400131, Volgograd, V. I. Lenin Ave., 27

Chapter 1. Religious discourse as a type of communication

1.2. Institute of Religion. Significant 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 types of communication.

Conclusions for chapter 1.

Chapter 2. Basic concepts and values of religious discourse

2.1. Conceptosphere of religious discourse.

2.2. Value guidelines of religious discourse.

2.2.1. Formation of values of religious discourse.

2.2.2. The functioning of the values of religious discourse.

2.3. Precedent 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. Proverbs.

3.2.3. Prayer.

3.3. Secondary genre samples 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. Highlighting strategies.

4.4. Unifying Strategies

Conclusions on chapter 4.

Introduction of the dissertation 2007, abstract on philology, Bobyreva, Ekaterina Valerievna

Religion is a phenomenon that a person, if not encountered every day, is well known to everyone - both believers, 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, school, etc. In a sense, we can say that all institutions arose precisely from the religious, and although at present such The connections have been lost; the fundamental and primary cause of the institutions of school, medicine, and even, to some extent, the institution of politics was precisely the institution of religion. Religion and religious beliefs have for thousands of years determined and continue to determine public ideology, influencing all spheres of social life - economics, politics, education, culture.

After many years of oblivion in our country, issues of religion again came into 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 controlling social consciousness and human behavior. No other form of worldview can compare with religion in the power and depth of influence on the minds and feelings of people. In the last decade, many works have appeared and continue to appear devoted to the analysis of linguistic units of religious discourse and issues of theoretical modeling of the latter. The focus is on the mechanisms of generation and functioning of genre samples of religious discourse, issues of modeling the structure of religious discourse, analysis of its genre samples (psalms, parables, etc.) as an understanding of the world of religion, 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 unstudied or not fully considered.

This work was 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 maintaining faith or introducing a person to faith. The subject of study is the values, genres and basic strategies of religious discourse.

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

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 expanding the potential of linguistic theory by attracting achievements obtained in related fields of knowledge.

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 linguistic 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 is expressed through certain linguistic 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,

Determine the basic values of religious discourse,

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 for the study was text fragments of religious discourse in the form of prayers, sermons, akathists, parables, psalms of pastoral addresses, prayers of praise, 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 lies in identifying the constitutive features of religious discourse, identifying and explaining its main functions and basic values, establishing and describing the system-forming concepts of religious discourse, characterizing its genres and precedent texts, and 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 in linguistics, stylistics of the Russian and English languages, intercultural communication, in special courses on text linguistics, discourse theory, sociolinguistics and psycholinguistics.

The research carried out is based on the provisions proven in works on philosophy (A.K. Adamov, S.F. Anisimov, N.H. Berdyaev, Yu.A. Kimlev, A.F. Losev, V.A. Remizov, E. Fromm), cultural studies (A.K. Bayburin, I. Goffman, A.I. Kravchenko, A.N. Bahm), discourse theory (N.D. Arutyunova, R. Vodak, E.V. Grudeva, L.P. Krysin, N.B. Mechkovskaya, A.B. Olyanich, O.A. Prokhvatilova, N.H. 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 submitted for defense:

1. Religious discourse is 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 clergy and parishioners, 3) its typical chronotope is temple worship.

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

7. The main communicative strategies used within the framework of religious discourse are proposed to be divided into general discursive and specific (the work examines organizing, highlighting and unifying strategies).

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: problems and prospects for studying" (Pyatigorsk, 2006), "Culture of the 19th 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 linguoconceptology” (Armavir, 2006), “Problems of speech culture in the modern communicative space” (Nizhny Tagil, 2006), “Progressive technologies in training and production” (Kamyshin, 2006), “General theoretical and practical problems of linguistics and linguodidactics" (Ekaterinburg, 2006), "Current problems of linguistics of the XXI century" (Kirov, 2006), "Zhitnikov readings VIII. Information systems: Humanitarian paradigm" (Chelyabinsk, 2007), "Current problems of linguistics and linguodidactics: theoretical and methodological aspects" (Blagoveshchensk, 2007), "Language communications in the system of socio-cultural activities" (Samara, 2007), at annual scientific conferences Volgograd State Pedagogical University (1997-2007), at 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 pp.

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 conceptual 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 nature of religious discourse and identifies the most characteristic types of precedent units.

The third chapter of the work is devoted to the genre specifics of religious discourse; The features of genre structuring 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.

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. Systematization and description of 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, therefore 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 dissertation on the topic "Religious discourse: values, genres, strategies"

Conclusions on Chapter 4

The main strategies of religious discourse, falling into three large classes (organizing, isolating and uniting), determine the development and functioning of many genre samples of this type of institutional communication, distinguishing religious discourse from 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 combinatorics of strategies that the addressee adheres to: parables - explaining, evaluating, affirming strategies; prayer - prayerful, communicative and confessional strategies; preaching - explanatory, organizing and communicative strategies; confession - confessional, prayer, ritual, etc. - which, in turn, help the addressee to perceive and correctly interpret what was said.

All of the indicated features of the construction, development and functioning of religious discourse transform this type of communication into a specific example of communication.

CONCLUSION

The results of the study showed that religious discourse is a rather interesting formation, unlike any other type of communication. A certain (and in some cases quite significant) dominance 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 recipient’s consciousness, on the one hand, as well as informativeness and manipulativeness, on the other, 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, coming 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 (information content, didactic in nature). The ritualization that takes place in pedagogical and medical discourses is elevated to an absolute in religious discourse. Religious discourse is so rigidly ritualized that, drawing the general picture of this type of communication, the interaction of participants within a given institution, they can ultimately be presented as a certain set of ritual (verbal and nonverbal) moves. Any religion can be presented 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 method of storing and transmitting information specific to a given discourse. The importance of ritual in religious discourse is so great because ritual, as such, was the main way of storing and transmitting information even in an unliterate society. Literally every verbal and non-verbal action in religious discourse is strictly ritualized. The very meaning of ritual lies in the construction and reproduction by a certain society (in this case, the religious community) of its formed picture of the world, as well as in the development and consolidation of ideas about proper behavior in certain circumstances. The ritual, to a certain extent, aligns with the system of norms and values existing in a given religious community.

In addition to such integral characteristics as rigid ritualization, the presence of its own special semiotic system, religious discourse, as a flexible and moving 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 specific ones inherent only in religious discourse . Among the general functions, we have identified the functions of prospection and introspection, interpretation of reality, dissemination of information, and the magical function. As research has shown, in addition to the general ones, a number of private (specific) functions are also implemented in religious discourse, which are either inherent exclusively in this type of communication, or are somehow modified in this area of communication, for example, prayer, prohibition, inspirational functions, etc. Everything is so. We have united the so-called private functions of religious discourse 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 internal worldview, the worldview of a particular individual (invitational/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 specified as the basic functions of discourse (including religious), forming the basis and preparing fertile ground for building the process of communication within a certain social institution. While the other two groups of functions - functions that regulate relations between members of a given society and functions that reflect a person’s inner worldview and worldview - 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 private 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 conceptual sphere of any specific 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, forming the semantic space of discourse. Religious discourse is formed largely by specific concepts, which distinguish it into a special sphere of communication that is not similar to any other. Its central concepts are “faith” and “God”. The central concepts underlying 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”, “heaven”, “fear”, “law”, “sin”, “punishment”, “spirit”, “soul”, “love”, “temple” also function in religious discourse. " As the studies have shown, a number of concepts are most closely related to the religious context: “God”, “spirit”, “soul”, “hell”, “heaven” - and act as central ones, 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 their belonging to the religious sphere, it seems possible to divide all concepts functioning within the framework of a given discourse into primary ones, i.e. those that, having initially originated in the religious sphere, then moved into the non-religious sphere (“God”, “hell”, “ heaven”, “sin”, “spirit”, “soul”, “temple”), and secondary ones, covering both the religious and secular spheres, worldly, with a clear predominance of functioning in the secular sphere (“fear”, “law”, "punishment", "love"). It also seems possible to talk about a unique division of the entire set of these concepts into groups or classes depending on their relationship to religious discourse; Thus, concepts of a) the religious sphere are highlighted - 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 equally in religious discourse and in a sphere far from religion (“hell”, “heaven”, temple); c) concepts transferred into 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 identity and help to better understand the content and value content of the latter.

The distribution of value priorities within religious discourse also turns out to be interesting. First of all, religious discourse is an endless tome of norms and regulations: what is good and what is bad, what should and should not be done. All genre samples of religious discourse are a source of value guidelines that have been and are used by more than one generation, and 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, which are very specific substances, are also realized here; any fragment of the world can become value-laden - air, water, fire, earth. In the course of the study, we identified the mechanism of formation of values, on the one hand, and the mechanism of their functioning, on the other. The formation of values in religious discourse begins at the level of a value ideal or value concept, which represent the main guidelines for personal development. The value ideal is the essence of the divine, the state of peace to which man strives. Value motives (the driving force that forces a person to strive for a certain ideal), being an intermediate link, further set in motion the entire value chain.

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

The value system is based on a special system of assessments, and any assessment necessarily presupposes 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: modality of assessment; modality of motivation and obligation; modality of desire and request; modality of preference and advice; modality of warning and prohibition; modality of threat.

Any religious system is certainly connected with the culture of the people and their language, enriching the latter with both ideas and concepts and a mass of new units of language. The influence of the Bible on language is difficult to overestimate; its text has been and continues to be the source of many textual reminiscences. When talking about the precedence of religious discourse, we distinguish between internal and external precedent. By internal precedent 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 precedent, reminiscences are largely quotative in nature. At the level of external precedent, 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 precedent, it is possible to distinguish a class called precedent phenomena. The precedent nature 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.

During the study, it was possible to establish that religious discourse is a formation with a complex and interesting genre structure. The identification of genres within the framework of religious discourse turned out to be somewhat difficult due to the multifaceted nature 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 personally oriented nature of religious discourse (some privacy) is manifested in the content and functional plans of various genre samples. All genres of religious discourse, therefore, can be graded according to the degree of institutionalization, where personal (private) communication is represented at one pole, and institutional (public) communication at the other.

Genre patterns of religious discourse can also be graded according to the type of subject-addressee relations. If we consider religious discourse in a narrow sense, of course, it represents one of the varieties of institutional communication, but when viewed more broadly, genres and types of communication that go beyond the boundaries of the institution can also be included in religious communication.

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

Differentiation of genre patterns 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; in contrast to simple ones, these are events marked as phenomena of a social 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 ritual, with the exception of some types of sermons, television appeals to the general public - pastoral readings, in which there is a component of spontaneity. Most religious events of a ritual nature take place regularly, at a certain time, according to a strictly regulated scenario - morning and evening services, the sacrament of baptism, funeral services for the deceased, etc.

From a slightly different point of view, within the framework of religious discourse, it seems possible to identify ritual genres in which the phatics of integration dominates (liturgy, sermon, confession); orientational genres (television sermons, pastoral conversations) and agonistic 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 there are genres that are prototypical for a given type of communication, and on the periphery there are genres that have a dual nature, located at the junction of different types of discourse. Prototypical genres of religious discourse can be recognized as psalms, parables (communication within an institution), public speech of the subject of a religious institution (pastor's sermons), as well as prayers and confessions. In peripheral genres, the main function—initiation of faith—is intertwined with functions characteristic of a number of other types of communication. In addition, many marginal genres are secondary texts.

Based on the peculiarities of the generation and functioning of religious discourse, we consider it appropriate to distinguish 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 function outside the religious context (for example, parables). The category of secondary genres includes speech genres that represent a unique interpretation and modification of primary religious samples - the texts of the Holy Scriptures - and generally rely on them compositionally, situationally and axiologically (sermon, confession, etc.). The presence of numerous secondary formations in primary samples of religious discourse is due to the fact that all primary samples, without exception, are subject to multiple interpretations, as well as the fact that many of them represent 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 seem to be the most striking examples of religious discourse and fully reflect its specificity.

Religious discourse also has its own special strategies of construction and development. Strategies actualized and functioning in religious discourse are subordinated to a single goal - initiation into faith, a call to religious obedience and repentance, expression of a person’s urgent aspirations and hopes for a future happy existence. There is a peculiar hierarchy of strategies, among which we can distinguish the main one, as well as those that play a supporting role. In relation to religious discourse, we have identified three groups of strategies: organizing, highlighting and uniting. Organizing strategies are strategies inherent in any discourse, discourse as a phenomenon of communication, regardless of the type and tone of communication, the nature of the relationship between communicants. Among the organizing strategies of religious discourse, communicative and actual organizing strategies stand out, which find a unique 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 sphere of communication, they pursue the main goal - they create the basis for successful communication within the framework of this discourse. Distinguishing strategies - strategies that are characteristic of a certain type of discourse (in this case, religious), creating its specificity and, as follows from the definition, distinguishing it from other types of communication - include prayer, confession and ritual. The leading strategy of religious discourse is the prayer strategy, which is ultimately determined 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 strategy, has a radically opposite vector of orientation. If the prayer strategy is the driving mechanism of those genre samples of religious discourse in which a person turns to the Almighty, asking for help and protection, then in genre samples with the prevalence of a confessional strategy of development, a person acts as an exposer of himself, his actions and decisions, thoughts that , from his point of view, are sinful. In this case, a person demonstrates the ability to think, analyze, evaluate his actions, actions, and often life in general. The ritual strategy is the only one that finds predominantly non-verbal embodiment in religious discourse. However, despite this specificity, it occupies a leading place in this type of communication. Any religious action (namely an action, not an action) is already a ritual. The highest degree of ritualization is a distinctive feature of religious discourse. The entire religion can be represented as a certain set of sacred texts in combination 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. The importance of ritual strategy in religious discourse is difficult to overestimate, because, ultimately, the entire edifice of religious communication and the institution of religion as a whole are built on it.

Unifying strategies, as opposed to highlighting ones, are common to all types of communication. These include explaining, evaluating, controlling, facilitating, calling and approving. An explanatory strategy, which is a sequence of intentions aimed at informing a person, conveying to him knowledge and opinions about the world, about religious teaching and faith, acts as a leader in such genre examples of religious discourse as sermon and prayer. It brings religious discourse closer to pedagogical and, paradoxical as it may sound, to scientific discourse. However, scientific discourse is initially focused on the search for objective truth, namely the search - through discussion, providing evidence, accepting or not accepting certain points of view. As for pedagogical discourse, in it, just like in religious discourse, the teacher relies on axiomatics, which should be taken on faith. The teacher's goal is to convey information, not to seek new truth.

The facilitating strategy consists of supporting and instructing the believer and has much in common with the appreciative strategy. However, 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 has shown, the facilitating strategy finds its direct implementation in those patterns of religious discourse that involve direct contact between the participants in the religious discourse - the clergyman and the believer. Such genre samples include sermon and confession. 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 and affirming the indisputable truths, axioms that make up a given religious teaching. The affirmative strategy is implemented to a greater extent in the texts of the Holy Scriptures, 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 confessional, prayer and ritual, also creates the specificity of religious discourse. The appealing strategy is implemented in those patterns of discourse that are directly addressed to the addressee and are aimed at calling for certain actions, for certain behavior, or for the formation of a certain outlook on life. It is, first of all, realized during various types of church services (and sermons); its implementation can also be traced in the construction of the speech genres of parables, psalms, etc.

The controlling strategy is a complex intention aimed at obtaining objective information about the recipient’s assimilation of knowledge, the development of his skills and abilities, his awareness and acceptance of a certain value system. This strategy finds implementation mainly in genre patterns, which are constructed 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 maintaining 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 of assessing certain phenomena, events, facts of reality, and 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 from God. Both positive and negative experiences of a person in this case are of great importance to him. The evaluative strategy is one of the driving mechanisms of development in the genre of confession. The mechanism of implementation in this case is similar - during confession (or earlier), the person himself evaluates his life and chooses what, from his point of view, does not correspond to the norm. All the identified strategies are combined in a unique way in each genre example of religious discourse.

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

Constitutive features of religious discourse, characteristics of its main functions. Determination of the basic values ​​of religious discourse, its basic concepts and features of the genre system. Communication strategies specific to religious discourse.

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