Religious functional style. Extra-linguistic parameters and linguistic characteristics of the religious style Church-religious style of speech
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TwitterChurch-religious style serves the sphere of church-religious social activities and correlates with the religious form of social consciousness. At present, the sphere of church and religious social activity is expanding its boundaries and is used not only in church services (in the genres of sermon, confession, congregational prayer, etc.), but also in the media (in the speeches of priests on radio, television).
The purpose of the church-religious style - to promote the unity of the human soul with God.
Basic style functions:
1) an attitude towards the confirmation of faith;
2) religious and educational;
3) educational and didactic, etc.
Main style features:
· Archaic-lofty tonality of speech, corresponding to the lofty goal of religious activity and serving as a manifestation of the tradition of communication with God that has developed over the centuries;
· Symbolization of facts and events of the invisible world;
· Oriented to religious values \u200b\u200bthe evaluativeness of speech;
· Modality of certainty, reliability of what is reported.
In the structure of this style, the following are distinguished substyles:
1) confessional (catechetical), which consists of the genres of teachings, catechisms; treatises and interpretations;
2) homiletic,represented by the genre of the sermon delivered at the liturgy;
3) epistolary,representing the speech genres of correspondence of clergy with each other or with laity;
4) artistic and preaching, which are various texts correlated with genres of fiction (thought, crying, song, etc.);
5) prayer,which reflect the genres of prayers in Russian.
Linguistic features of the church-religious style:
1) linguistic means that have an archaic-sublime coloration - primarily Church Slavicism ( blessing, temple, oblivion, find, humble, hope; Old Church Slavonic prefixes and suffixes: redeem, patron, comforter, intercession, boldness, humility; morphological Old Slavic means: lord, father, Mother of God, holy and etc.);
2) means of speech expressiveness in the function of symbolizing the phenomena of the spiritual world ( metaphors, allegories, comparisons);
3) evaluative vocabulary ( most blessed, most pure, most holy, most glorious, greatest, most powerful and etc.);
4) conciliarity of religious communication is manifested in the active use of the personal pronoun of the 1st person plural, pronoun our and the corresponding forms of the verb;
5) extensive quotation from the Holy Scriptures: « what measure you measure, the same will be measured to you "[Matt. 7, 2];
6) introductory words with the meaning of confidence, nouns true, trueand derived words true, truly, truly, truly.
Test questions for self-test
1. What is functional style?
2. What functional styles stand out in the Russian literary language? Describe the book's functional styles (name the area of \u200b\u200bfunctioning, the main goal and objectives, the main style features, list the substyles and genre varieties).
3. What are the linguistic (lexical, morphological and syntactic) features of the official business style?
4. What are the linguistic (lexical, morphological and syntactic) features of the scientific style?
5. What are the linguistic (lexical, morphological and syntactic) features of the journalistic style?
Chapter 1. Religious and preaching style of the modern Russian literary language as a linguistic problem
§one. Language education in the sphere of religion
§2. Forms of existence of a religious-preaching style
§3. The problem of "hybridity" of the language of texts of a religious-preaching style
§4. On some linguistic features of the religious-preaching style
1. Phonetics and orthoepy
2. Vocabulary
3. Phraseology
4. Morphemics and word formation
5. Morphology
6. Syntax
Chapter Conclusions
Chapter 2. Moral concepts of the religious-preaching style and their analogues in secular discourse
§one. On the secular and religious ethical picture of the world
1. From the history of the emergence of secular and religious meaning of lexemes
2. Classification of the ethical vocabulary of the religious-preaching style
§2. Lexemes correlated with general ethical concepts and their analogs in secular discourse
§3. Lexemes associated with virtues and their analogs in secular discourse
§4. Lexemes associated with sins and their analogs in secular discourse
Chapter Conclusions
Dissertation introduction 2002, abstract on philology, Golberg, Inna Mikhailovna
The events of the last decades of the 20th century have radically changed the social and cultural situation in our country. This is especially true in the sphere of religion. The activities of clergymen, which have been on the periphery of public consciousness for a long time, are acquiring more and more social significance today. The word of the priest can now be heard not only in churches, but also on radio, television, in parliament, at rallies, at lectures.
One cannot fail to note the originality of the language used by the leaders of the Russian Orthodox Church: with all the diversity of the individual manner of each of the representatives of the clergy, their speech is united by some common patterns in the selection and use of special lexical, morphological and other linguistic means. Here are examples of such a speech:
Only the grace of the Lord, which heals the weak and replenishes the impoverished one, can help and strengthen me in the service ahead of me: preserving the unity of our Holy Orthodox Russian Church; the opening of many churches and holy monasteries, where it is necessary to place clergymen so that they can rightfully rule the word of Christ's truth "(from the Word of His Holiness Patriarch Alexy II, pronounced in the Pukhtitsky Assumption Monastery on July 6, 1990) 1;
Another year that we have lived has gone into eternity. What does the Holy Church call us to on the eve of the new year? She calls us to thank the Lord for all the blessings that he has bestowed upon us in the past year. We must turn to the Lord and pray that the Lord will forgive us all the sins we have committed in the past summer
1 Cit. Quoted from: Kravchenko, 1992, p. 20. new. We will ask the Lord to bless the coming summer with His goodness, to bless His people with peace. "(From the Word of Patriarch Alexy II of Moscow and All Russia at the New Year's prayer service in the Epiphany Cathedral on December 31, 1993 (Appendix 1, 30)).
This peculiar linguistic phenomenon - a special language style of the leaders of the Russian Orthodox Church and believers1 - attracted our attention and became the object of this research.
This work is devoted to the study of the religious-preaching style2 of the modern Russian literary language. By the religious-preaching style, we mean such a functional variety of the Russian literary language that serves the sphere of religion. This refers only to the sphere of activity of the Russian Orthodox Church (ROC), the issue of the specifics of linguistic formations of other confessions is not considered in the work. Special attention in this study is paid to the issue of the functioning of lexical units, correlated with moral concepts, within the framework of the religious-preaching style.
In modern domestic linguistic stylistics, the concept of a religious-preaching style has not yet gained widespread acceptance, but the issue of identifying a special kind of literary language functioning in the sphere of religion is not new for linguistic science.
1 The question of the bearers of the religious-preaching style, as well as the problem of the forms of existence of this language education, is specially considered by us in §2 of the First Chapter.
2 Term L.P. Rat (see, for example, Krysin, 1994, p. 70).
Linguistic formations serving other confessions also deserve detailed consideration, but the volume of this study does not allow analyzing this problem.
Thus, Czech linguists, following B. Havranek, single out the "philosophical and religious sphere of activity" in relation to the issue of the functional and stylistic stratification of the literary language (see about this Havranek, 1963, p. 13; Kraus, 1974, p. SO; Barnet, 1995, p. 175). The peculiarities of the “religious style” are considered in the works of the Slovak researcher J. Mistrik (Mistrik, 1992). "Religious language" is actively studied by Polish linguists (see about this in detail: Wojtak, 1998). American sociolinguistics also drew attention to this problem, more precisely, its direction, within which the theory of "language codes of small social groups" was developed (see, for example, Gumperz, 1970).
This question has also been raised in our linguistics1.
In 1973 V.M. Zhivov and B.A. Ouspensky in his article "Center and periphery in the light of linguistic universals" (Zhivov, Uspensky, 1973), among the linguistic phenomena ignored by linguists, is called "ritual speech." The authors believe that the reason for the lack of research on such topics is the non-standard, "peripheral" nature of such phenomena (op. Cit., P. 24).
In 1975 V.A. Avrorin in his monograph "Problems of Studying the Functional Side of Language" (Avrorin, 1975), highlighting "spheres of human activity with specific speech traditions", the emergence and existence of which is, in his opinion, "the cause and basis of stylistic differentiation of linguistic means", calls and " the sphere of religious worship "(op. cit., p. 75). In the same place V.A. Avrorin describes in sufficient detail the linguistic and cultural situation within this sphere. However, specific consideration in
1 The problem of the “Orthodox language” has also been discussed in some Russian works on literary criticism (see, for example, Arkhangelsky, 1994). the question of the religious-preaching style and its significance for the modern Russian literary language was not part of the author's tasks.
In 1976 L.B. Nikolsky in his book "Synchronous Sociolinguistics (Theory and Problems)" (Nikolsky, 1976) speaks of the need to revise the traditional theory of styles and offers his own classification, in which we find "ritual, or cult style" (op. Cit., P. 78) ... At the same time, a specific description of this style in relation to the Russian language in the tasks of L.B. Nikolsky is also not included.
The absence of any studies of this subsystem as a functional variety of the modern Russian language, perhaps, is explained not only by other tasks of the authors of the above works, but also by the political situation of those years in our country, which made itself felt until the end of the 80s. XX century. So, in the Linguistic Encyclopedic Dictionary, although it mentions "the sphere of cult, the social significance of which in many peoples brings to life the corresponding functional variety of language" (Murat, 1990: 567), nothing is said about the possibility of the existence of such a style in modern Russian literary language.
The study of modern religious discourse begins in the 90s of the XX century. A number of works appear in which, with varying degrees of completeness, the question of the special style of the modern Russian literary language serving the sphere of religion is raised.
In 1990, the journal "Russian Linguistics" published an article by M.I. Shapira "Language of everyday life / languages \u200b\u200bof spiritual culture" (Shapir, 1990). The work is devoted to the problem of languages, the norm of which is formed artificially. The author refers to such formations any literary language (including Russian literary), as well as the languages \u200b\u200bof spiritual culture. According to M.I. Shapira, the literary language (in the traditional sense of this term) serves the "sphere of official life" (op.cit., P. 136), and the linguistic formations of spiritual culture (the latter include the languages \u200b\u200bof science, fiction and religion) function in the corresponding sphere of spiritual culture. The author defines this phenomenon as sociocultural multilingualism. Moreover, each of the languages \u200b\u200bof spiritual culture "has its own substitute in everyday life (official - IG) - a certain functional style" (op. Cit., P. 141). Any of these styles (including religious-preaching) is a "translation" from the corresponding language of spiritual culture into a literary language.
In 1992 A.A. Kravchenko in his diploma work "Experience in describing the phonetic system of the Church Slavonic language and modern liturgical pronunciation" (Kravchenko, 1992) says that "liturgical activity has a certain distinction in the structure of the language" and suggests the existence of "one more, not distinguished by stylists, functional style of the Russian language (liturgical style. - IG) "(op. cit., p. 20). Here, the author gives a number of / vivid examples of this style. In addition, A.A. In this work, Kravchenko cites another interesting fact for us: commenting on the problem of translating Church Slavonic liturgical texts into modern languages, he speaks about the activities of the Belarusian Biblical Commission, which translated the Gospel into Belarusian. The Preface to this edition says: "The main goal of the translation undertaken by our Biblical Commission is the free development of the liturgical style of the Belarusian language." Sorry, detailed
1 Cit. Quoted from: Kravchenko, 1992, p. 13. Analysis of the question of the liturgical style was not included in the tasks of A.A. Kravchenko.
With respect to the modern Russian literary language, the problem of interest to us is relatively fully reflected in the article by L.P. Krysina "On one lacuna in the system of functional styles of the modern Russian language"; the article was published in the journal "Russian language at school" in 1994 (Krysin, 1994). The author notes that "in the existing classifications (functional styles. - IG) there is no functional variety that serves the sphere of religion" (op. Cit., P. 70). The reason for this was L.P. Krysin sees in the fact that “some time ago, the activity of priests and preachers was on the periphery of social life” (also f). Today the speeches of Church leaders can be heard more often, and religious literature is becoming widespread. "These types of speech activity," writes the author of the article, "are characterized by the originality in the selection and use of the verbal and syntactic means of the Russian language, which gives rise to the selection of a special religious-preaching style" (ibid.). L.P. Krysin also cites a number of linguistic features of this style, but it was impossible to give a comprehensive description of this linguistic phenomenon within the framework of the article. At the same time, the author is sure that "the religious-preaching style should take its rightful place in the functional-stylistic paradigm of the Russian literary language and receive a corresponding description in the literature on stylistics" (op. Cit., P.21) 1.
HELL. Shmelev, in the article "Functional stylistics and moral concepts" (Shmelev, 1999), offers slightly different grounds for
1 See also Krysin, 1996. emphasis on the religious-preaching style. According to the point of view of A.D. Shmeleva, “the basis of the specificity of any functional style is a set of speech acts characteristic of it and the method of marking the illocutionary force of an utterance adopted in it” (op. Cit., P. 217). At the same time, the author believes that "certainly specific, from the point of view of the functional-stylistic means used, are only two religious genres: prayer and sermon", but "their attribution to the same functional style is opposed by the fact that their illocutionary potential is completely different" (op.cit., p. 223). However, according to A.D. Shmelev, there is still "something common for a wide variety of genres of religious discourse that distinguishes it from other types of discourse in Russian" - "a special use of words related to moral concepts" (op. Cit., Pp. 224-225). The article provides a number of specific examples proving the last statement. This thesis about the special use of ethical vocabulary in religious discourse is important for this study: part of our work is devoted specifically to the study of the peculiarities of the functioning of the ethical vocabulary of a religious-preaching style.
It is also important to note that recently there have been studies devoted to the analysis of specific genres of the religious-preaching style - the works of V.V. Rozanova, O.A. Krylova, S.A. Gosteyevoy, JI.M. Maidanova, O.A. Prokhvatilova, etc. (see, for example, Rozanova, 2000; Krylova, 2000; Gosteeva, 1997; Maidanova, 1999, Prografilova, 1999).
So, the relevance of this study is due to the urgent need to consider the issue of the legitimacy of identifying a special style serving the sphere of religion in relation to the modern Russian literary language, as well as to describe various aspects of this linguistic and cultural phenomenon.
The novelty of the work is determined by the fact that the religious-preaching style has not been sufficiently studied and has not been studied at all from the point of view of conceptual analysis. A systematic description of the linguistic expression of moral concepts and the reconstruction of the corresponding fragment of the linguistic picture of the world - the system of naive ethics - is also undertaken for the first time.
The theoretical significance of this topic lies in the fact that the various aspects of the study of the religious-preaching style will make it possible to more fully reflect the functional and stylistic system of the modern Russian literary language. The results of the work should also contribute to the general understanding of the linguistic conceptualization of the world. In particular, they confirm the position of the non-uniqueness of ethical concepts reconstructed on the basis of the analysis of data of a certain language: within the framework of one national language, different ethical systems can coexist, corresponding to different varieties of this language.
In practical terms, this material can be used in teaching lexicology, stylistics, history of the Russian literary language, as well as (subject to a certain degree of adaptation) in the lessons of the Russian language and rhetoric in secondary school. The research results can also be applied in lexicographic practice to clarify the interpretation of words related to moral concepts.
The purpose of the research is to identify the specificity of the religious-preaching style in the aspect of the functioning of lexical units correlated with moral concepts.
In the course of work, we intend to solve the following tasks:
Determine the grounds for identifying the religious-preaching style of the modern Russian literary language;
Describe the features of the functioning of this education;
Give a brief description of the language system of the religious-preaching style;
Explore the elements of the naive ethics of the religious-preaching style and compare them with the corresponding elements of secular discourse.
The material for the study of the peculiarities of the religious-preaching style is tape recordings of speeches of the leaders of the Orthodox Church and believers in official and unofficial settings, recordings of TV and radio broadcasts with the participation of the clergy, articles of the Journal of the Moscow Patriarchate, special literature addressed to believers, etc. one.
The main method of work is observation. Comparative and component analysis is used to process the obtained data.
The study is based on data from modern semantics, linguistic stylistics, sociolinguistics, semiotics, and the history of the Russian literary language.
The following basic provisions are put forward for defense.
1. In the system of functional styles of the modern Russian literary language, a religious-preaching style can be distinguished - a functional variety (subsystem) of the modern Russian literary language, which serves the sphere of religion (the sphere of
1 A list of published sources is contained in Appendix 1 to this work. of the ROC), and the features of which are due to the specifics of communication in this area.
2. The religious-preaching style is the only one of all the functional styles of the modern Russian literary language that has a materially expressed standard for constructing an utterance. The corpus of liturgical texts in Church Slavonic serves as such a model. The orientation towards exemplary texts is the reason for the linguistic "hybridity" of the religious-preaching style.
3. The religious-preaching style is characterized by a special naive-linguistic ethical picture of the world, which differs from the corresponding picture of the world of secular discourse. This is manifested in a special set and specificity of the functioning of lexical units, correlated with moral concepts, within a given style.
The work consists of an introduction, 2 chapters, brief conclusions to chapters, a conclusion, a bibliography and two appendices.
The first chapter examines general issues related to the problems of allocation, functioning and characteristics of the language system of the religious-preaching style.
The second chapter is devoted to the analysis of the ethical vocabulary of the religious-preaching style of the modern Russian literary language.
In the conclusion, the results of the study are summed up, the main conclusions are formulated and an overview of the prospects for further development of this topic is given.
The list of references contains both the works cited in the dissertation and some of the works studied by us as a necessary basis for this research.
Appendix 1 gives a list of sources that served as material for a linguistic analysis of the religious-preaching style of the modern Russian literary language.
Appendix 2 contains a list of moral concepts that are described with varying degrees of completeness in the second chapter.
Conclusion of scientific work dissertation on the topic "Religious and preaching style of the modern Russian literary language"
Conclusions on Gpave 2
In the second chapter, issues related to the naive-linguistic ethical picture of the world of the religious-preaching style of the modern Russian literary language were considered. We also analyzed the ethical vocabulary of the religious-preaching style in comparison with the corresponding analogues of secular discourse. The following conclusions were made.
The religious-preaching style is characterized by a special ethical picture of the world, which differs from the ethical picture of the world of secular discourse. The specificity of religious naive-linguistic ethics is expressed in the following.
Firstly, in the presence of units that exist only within the framework of religious discourse (for example, non-prayer, non-churchliness, etc.).
Secondly, in belonging to the ethical vocabulary of the religious-preaching style of words that, within the framework of everyday language, do not belong to units correlated with moral concepts (for example, sadness, boredom, etc.).
Thirdly, in the peculiarities of the meaning and use of lexemes that name ethical concepts and function both in religious discourse and in everyday language (for example, patience, pride, etc.).
Fourth, in the very organization of the naive-linguistic ethical system of the religious-preaching style, where the “positive” and “negative” are strictly opposed (within the framework of secular discourse, such an opposition is much more blurred).
The specificity of the ethical picture of the world of the religious-preaching style is another argument in favor of the independence of this subsystem.
123 themes among other functional and stylistic varieties of the modern Russian literary language.
Conclusion
In this work, some issues related to such a linguistic phenomenon as the religious-preaching style of the modern Russian literary language were considered.
Our goal was to identify the specifics of the religious-preaching style in the aspect of the functioning of lexical units correlated with moral concepts.
In the course of work, the following tasks were solved:
The basis for identifying such a functional-style variety of the modern Russian literary language as a religious-preaching style has been determined;
The features of the functioning of this language education are described;
A brief description of the linguistic system of the religious-preaching style at all levels of structure is given;
The elements of naive ethics of the religious-preaching style are investigated in comparison with the corresponding elements of secular discourse.
The following conclusions were made.
1. The sphere of religion (sphere of activity of the Russian Orthodox Church) in Russia is served by the modern Church Slavonic language, which is a cult, strictly monofunctional linguistic education, and the modern Russian literary language, represented here by one of its parts.
2. The part of the Russian literary language serving the religious sphere, we call the religious-preaching style and define it as a functional-style variety (subsystem) of the modern Russian literary language, which serves the sphere of religion (the sphere of activity of the Russian Orthodox Church) and the features of which are due to the specifics of communication in this sphere.
3. Religious-preaching style and modern Church Slavonic are in a relationship of additional distribution. Church Slavonic functions only as the language of Orthodox worship, the rest of the sphere of religion is served by the religious-preaching style.
4. The religious-preaching style is realized both orally and in writing, it can be represented by various types of speech and functional-communicative varieties. This style can be represented by different genres.
5. Modern Church Slavonic, the traditional language of the Russian Orthodox Church, which most accurately expresses the totality of the meanings of the religious sphere, has a multifaceted influence on the religious-preaching style.
6. The influence of the Church Slavonic language can be traced in the linguistic "hybridity" of the religious-preaching style. Within the framework of this subsystem, we observe the presence of two linguistic layers: linguistic features characteristic of the modern Russian language, and linguistic features characteristic of Church Slavonic (the latter serve as signaling devices of the sacredness of the work).
7. The religious-preaching style is the only one of all the functional styles of the modern Russian literary language that has a materially expressed standard for constructing an utterance - a corpus of liturgical texts in Church Slavonic.
8. The studied style is also characterized by a special naive-linguistic ethical picture of the world, which differs from the corresponding picture of the world of secular discourse. This is manifested in a special set and specificity of the functioning of lexical units correlated with moral concepts, namely:
There are lexemes that exist only within the framework of religious discourse;
In belonging to the ethical vocabulary of the religious-preaching style, words that, within the framework of everyday language, do not belong to units correlated with moral concepts;
In the peculiarities of the meaning and use of lexemes that name ethical concepts and function both in religious discourse and in everyday language;
In the very organization of the naive-linguistic ethical system of the religious-preaching style, where “positive” and “negative” are strictly opposed (within the framework of secular discourse, such opposition is much more blurred).
So, there are real grounds for identifying the religious-preaching style of the modern Russian literary language.
It should be noted that the sphere of religion has acquired enormous significance today, has become in modern consciousness a full-fledged area of \u200b\u200bsocial interaction. A comprehensive study of the problem of the religious-preaching style will reveal the associated changes in the structure of the modern Russian literary language as a whole.
Theoretical comprehension of the problem of the religious-preaching style allows not only to clarify the issue of the functional and stylistic stratification of the modern Russian literary language, but also reveals some new directions for studying issues related to its history. The results of the work can also contribute to a general understanding of the naive-linguistic conceptualization of the world. In practical terms, this material can be used in teaching stylistics, lexicology and history of the Russian literary language in higher educational institutions, and also applied in lexicographic practice to clarify the interpretation of words.
In secondary school, the results of the study of the religious-preaching style can be used to teach the Russian language and rhetoric. So, for example, we consider it expedient to carry out, together with students, an analysis of texts belonging to the religious-preaching style, in order to identify various lexical and grammatical layers. This work, in our opinion, will enrich the vocabulary of students and allow them to understand with a greater degree of accuracy the texts often heard in churches, on radio and television, pronounced by the leaders of the Russian Orthodox Church.
In connection with all of the above, we would like to outline some perspectives for studying this topic.
The linguistic features of the religious-preaching style at different levels of the language system deserve a detailed analysis. It is also necessary, in our opinion, a detailed study of each of the forms of existence of a given style variety. It seems interesting to continue comparing other fragments of the naive-linguistic picture of the world of religious and secular discourse. A comparative analysis of subsystems serving the sphere of worship in different modern languages \u200b\u200bwill also be productive.
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Introduction.
Chapter 1. Sermon as a modern genre of church-religious style.
Chapter 2. Philological analysis of the sermon of Archpriest Alexei Uminsky - On the wedding feast. 2
2.1. Structural and Content Analysis of the Sermon. 2
2.2. Linguistic analysis of the sermon. 2
2 Morphological level. 2
3 Syntactic level. 2
2.3. Analysis of the expressive means of the language of preaching. 2
Conclusion. 2
List of used literature .. 2
Introduction
The church - religious style is a functional variety of the modern Russian literary language, serving the sphere of the church - religious social form of social consciousness. At present, the sphere of church and religious social activity is expanding its boundaries. Communication in this area includes, on the one hand, the recitation of various canonical liturgical texts, the reproduction of prayers and chants, where the Church Slavonic language is really represented, and on the other hand, speeches of clergymen in front of a mass audience on radio, at meetings, on television, in the State Duma, during the rite of consecration of schools, hospitals, offices, etc., carried out not in Church Slavonic but in the modern Russian literary language, which appears in this case in the form of a special functional style - church - religious (in other terminology - religious, religious - preaching or religious - cult.
Relevance turning to the study of the language of Orthodox preaching is due to the need for: a comprehensive understanding of the content of the form of this traditional church type of language, taking into account linguistic criteria; clarification of the place of Orthodox preaching in the typology of genres within the framework of the church-religious functional style of the Russian literary language; identification of linguistic resources and determination of individual types of speech preaching culture at the beginning of the XXI century.
Research objectin this work is the language of modern Orthodox preaching.
Subject of study- genre and stylistic specificity of the sermon in its structural, content, linguistic and artistic aspects.
Objective -to reveal the linguistic features characteristic of the Orthodox preaching of the indicated period in their relation to the stylistics and normativity of the Russian literary language.
Achieving this goal involves solving the following tasks:
1) to compare the definitions of sermon existing in linguistic and confessional literature and to formulate a working definition of sermon as a genre of the church-religious style of the modern Russian literary language; to summarize data on the typology of Orthodox preaching;
2) characterize the content-compositional specifics of the genre (text structure);
3) consider the features of the functioning of a number of text stylistic categories in preaching;
4) identify the specific genre features of Orthodox preaching at the lexical, syntactic linguistic levels.
Research material is the text of the modern Orthodox sermon "On the marriage feast" - the work of Archpriest Alexei Uminsky.
Chapter 1. Preaching as a modern genre of church-religious style
Church-religious style serves the sphere of church-religious social activities and correlates with the religious form of social consciousness. At present, the sphere of church and religious social activity is expanding its boundaries and is used not only in church services (in the genres of sermon, confession, congregational prayer, etc.), but also in the media (in the speeches of priests on radio, television).
The purpose of the church-religious style is to promote the union of the human soul with God.
The main functions of the style:
1) an attitude towards the confirmation of faith;
2) religious and educational;
3) educational and didactic, etc.
Main style features:
· Archaic-lofty tonality of speech, corresponding to the lofty goal of religious activity and serving as a manifestation of the tradition of communication with God that has developed over the centuries;
· Symbolization of facts and events of the invisible world;
· Oriented to religious values \u200b\u200bthe evaluativeness of speech;
· Modality of certainty, reliability of what is reported.
The following substyles are distinguished in the structure of this style:
1) confessional (catechism), which consists of the genres of teachings, catechisms; treatises and interpretations;
2) homiletic, represented by the genre of the sermon delivered at the liturgy;
3) epistolary, representing the speech genres of correspondence of clergy with each other or with laity;
4) artistic and preaching, which consists of various texts correlated with the genres of fiction (thought, crying, song, etc.);
5) prayer, which reflect the genres of prayers in Russian.
Linguistic features of the church-religious style:
1) linguistic means that have an archaic-sublime coloration - first of all Church Slavicisms (good, temple, oblivion, find, humble, hope; Old Church Slavonic prefixes and suffixes: redeem, patron, comforter, intercession, boldness, humility; morphological Old Church Slavonic means: lord, father, Mother of God, holy, etc.);
2) means of speech expressiveness in the function of symbolizing the phenomena of the spiritual world (metaphors, allegories, comparisons);
3) evaluative vocabulary (most blessed, most pure, most holy, the most glorious, the greatest, the most powerful, etc.);
4) collegiality of religious communication is manifested in the active use of the personal pronoun of the 1st person plural, the pronoun "our" and the corresponding forms of the verb;
5) extensive quotation from the Holy Scriptures: « with what measure you measure, the same will be measured to you ”[Matt. 7, 2];
6) introductory words with the meaning of confidence, nouns truth, truth and derived words true, truly, truly, truly.
Scientists
When describing this style, a variant terminology is used: religious, religious - preaching, religious - cult, church - liturgical style, confessional style (in Ukrainian studies). However, the term church-religious style seems to be preferable, since "it simultaneously indicates the sphere of social activity in which it functions, and the religious form of public consciousness, and church figures as authors of the corresponding texts, but limits its implementation only to the genre."
There are also genres of church-religious stylesuch as: scripture, life, father's letter, public speaking, sermon, prayer, confession, eulogy, parting word and message.
Preaching as a genre
To date, there are studies of the genres of church-religious messages and sermons. As studies have shown (L.P. Krysiy, N.N. Rozanova, M. Voitak, S.A. Gosteeva, O.A.Krylova, A.D.Shmelev, etc.), the style of these genres is quite close, although There are also differences, determined to the greatest extent by the differences in the form of speech in these two cases: the messages are written texts (however, intended for reading in churches), and sermons are always delivered orally (although later they can be published, then their topic is determined in title: “Sermon on the memory of the Bethlehem infants”, “Sermon on the parable of the rich man.” (See: Rozanova 2000: 238.).
Preaching -tserkovnyyoratorskiyzhanr, imeyuschi(homiletics) privlekaemyykistoriko-literaturnomuizucheniyulishvtoymere,entysvoegoistoricheskogorazvitiyapokazatelnymdlyaharakteristikiliteraturnogostilyadannoyepohiivtoyiliinoystepeniegoopredelyayuschim.Kpropovediblizkiranne(adresovannyeshirokoyauditoriiposlaniyaap.Pavla) .PropovediOttsov Church in the 4th century. associated with the ancient oratory tradition. Preaching reached its peak in the works of John Chrysostom (4th – 5th centuries). The Western European tradition was created by Ambrose of Mediolansky (4th century) and Augustine the Blessed (4th–5th centuries). Preaching acquired a special status in the era of the Reformation (for Luther, preaching surpasses worship in its significance). In ancient Russian literature, the most famous are the sermons of Hilarion (The Word about Law and Grace, 11th century) and Cyril Turovsky (12th century). The flourishing of preaching in Russian literature falls on the middle. - second floor. 17th century The revival of personal preaching is associated with the name of "God-lover" Ivan Neronov, in the 1680s. collections of sermons by Simeon of Polotsk were published ("Soul dinner", 1682, and "Soul supper", 1683). Famous Russian preachers of the 18th century. were Feofan Prokopovich and Stefan Yavorsky.
The history of preaching in Russia
The beginning of Christian preaching in Russia dates back to the middle of the 9th century A.D. In 867 a Greek bishop, who knew the Slavic language, and, probably, sent from Bulgaria, already successfully preached Christianity in Kiev. Patriarch Photius (820-891) testified about his sermon in the following way: “The Russians have changed their unclean pagan faith to pure Christianity and, having accepted a bishop, behave like obedient children”. This event took place under the princes Askold and Dir. The reign of Oleg (882-912) already existed in Russia a special diocese, subordinate to the Patriarch of Constantinople. Under Prince Igor (912-942) a church was built in Kiev in honor of the holy prophet Elijah. The Christian faith became especially widespread after the death of Igor, during the reign of his wife, the wise princess Olga (879-969), who was confirmed in the faith and baptized in Constantinople by Patriarch Polyeukt. Under her, the Christian faith was spread by the preaching of bishops and priests who knew the Slavic language and who arrived mainly from Bulgaria. But all these attempts to spread the Christian faith in Russia were, so to speak, of a preliminary, private nature.
They prepared, "loosened the soil" for the upcoming mass "sowing". The official conversion (baptism) of Russia to the Orthodox faith took place under Prince Vladimir in 988. He experienced different religions for a long time, until finally he settled on Orthodoxy. At his command, the priests (who had arrived from Constantinople to Kiev) walked the streets of Kiev and from house to house, instructing the inhabitants in the faith, and thus prepared many for baptism. The first metropolitan in Russia, Mikhail (+992), with six bishops planted Christianity in the Novgorod region, and then with four bishops - in Rostov. By order of Prince Vladimir, his sons, together with the clergy, went to different places (destinies) of the country to preach the Christian faith. Thanks to such measures, during the 27 years of the reign of Saint Vladimir, almost the entire Russian Land was converted to Christianity, as the Russian chronicles testify. The population of Russia adopted the Christian faith through the oral missionary preaching of their pre-enlighteners. In order to consolidate their charitable work, it was necessary to intensively develop writing, it was necessary to create a certain education system, literate people and those schools were needed that could prepare these literate people from among the newly converted population. The oldest Russian chronicle "The Tale of Bygone Years" informs under 1037 that Prince Yaroslav the Wise "is diligent in books, and is often more respected in the night and in the day." By his order, in the 30s of the XI century. in Kiev, there are “many scribes” who not only rewrite books, but also translate them from Greek into “Slovenian writing”. He also built churches in cities and villages and ordered the pastors to teach the people. Naturally, among the rewritten and translated texts, the books of Holy Scripture and liturgical books predominated, however, almost simultaneously with them, the works of the holy fathers began to be translated, including homiletic works, of which the collections of “Words” of St. John Chrysostom were especially widespread: “ Goldblast ”, compiled under the leadership of the Bulgarian Tsar Simeon; - "Chrysostom" - a selection of sermons for the weekly Gospel conception; The "Words" of St. John are included in the "Triumphant", and at a later time in the collections of "Margaret"; separate extracts from his "Words" contained a collection of the already mentioned Tsar Simeon, which in the 11th century was rewritten in Russia and received the name Izbornik Svyatoslav 1073. From the works of St. Basil the Great in Russia, the "Six Days" (a cycle of sermons on the creation of the world) was known in translated by John Exarch of Bulgaria. The collection "Parenesis" ("Exhortation" - a set of instructions for the catechumens and newly-baptized), which, among other things, included the "Words" of St. Ephraim the Syrian “on evil wives”, “on the Last Judgment and the Antichrist Coming”, etc. The works of St. Gregory the Theologian, St. Athanasius of Alexandria, The Ladder of St. John of Sinai, The Word of Right Faith (i.e. "An Exact Exposition of the Orthodox Faith") of St. John of Damascus. The works of the holy fathers played an important role in the formation of the ethical principles of the newly converted population of Russia and in the mastery of the foundations of Christian dogma by their consciousness. At the same time, these creations and works of Byzantine theologians contributed to the improvement of the oratory of Russian church writers and, in particular, preachers.
For their part, the shepherds of the X-XII centuries. vividly realized the need for education and preaching. According to the order of the chronicler, the first Metropolitan of Kiev, Michael, was "very wise and wise"; Metropolitan John II (+1089) was "a man skilled in books, a very learned philosopher, sweet-tongued and often instructed the people"; St. Leonty Rostovsky (XI century) "taught in the Church to depart from idolatrous flattery and believe in the Holy Trinity." The same is said in the chronicles about St. Isaiah of Rostov. At first, after the adoption of Christianity, the Greek (partly Bulgarian) clergy prevailed in Russia. Russian clergy were to receive training from him, especially for rural areas remote from cities and monasteries.
Naturally, the Russian church preaching had to be in direct dependence on the preaching of the Bulgarians and Greeks, and such on the Greek-Byzantine and Bulgarian writing.
This influence weakened only in the 13th century, when the greatest disaster struck Russia - the Mongol yoke, which delayed the development of education and preaching for several centuries. However, already in this early period, Russian preaching produced such significant in content and completely original in terms of national flavor, such as "The Lay of Law and Grace" by Metropolitan Hilarion, as the didactic "words" of St. Theodosius of the Caves and Novgorod Bishop Luke Zhidyaty. In the twelfth century, Old Russian literature is enriched with such masterpieces of solemn eloquence as the sermons of St. Cyril of Turov.
Similar information.
Divine services are carried out mainly in Church Slavonic, but Russian is also used - in the genres of sermon, confession, free prayer, and some others. Priests' speeches on radio, television; religious literature is published in Russian.
The Russian language is widely used for religious purposes. Since the use of the language reveals stable stylistic features, there is every reason to single out the church-religious functional style, determined by the verbal realization of religion as one of the forms of social consciousness.
Faith is the union between God and man, faith is the presence and action of God in the human soul. A person's faith becomes truly deep when the word of God becomes his inner property, his word. Faith appears as a communion in which the human soul is extremely close to God, and God is extremely close to the human soul.
Religion is based on faith. The main component of a religious worldview is a system of dogmas correlated with typical states of the spiritual life of a believer. Religious truths as value-semantic structures do not need any external, formal-logical evidence.
Religious activity embodying faith, including speech, is strictly normalized with respect to both its content and the emotional tone of its acts. The norms of this activity largely determine the nature of spiritual intentions, speech and practical behavior of a believer. Church-religious speech serves as a good illustration of the position of discourse theory about what people say within the discourse rules.
Prayer speech implements a complex of characteristic emotional and psychological states - love, trust, hope, humility, surrendering oneself to the will of God, etc.
These extralinguistic foundations of the church-religious style of speech determine its constructive principle - a special content-semantic and proper speech organization of texts, the purpose of which is to promote the unity of the human soul with God. This principle is implemented by a complex of specific style features, the most important of which are:
· Archaic-sublime tonality of speech, corresponding to the lofty goal of religious activity and serving as a manifestation of the tradition of communication with God that has developed over the centuries;
· Symbolization of facts and events of the invisible world, as well as possible variants of a person's moral and religious choice;
· Oriented to religious values \u200b\u200bthe value of speech;
· The modality of certainty, the reliability of what is reported.
1. Determined by the elevation of religious thoughts, feelings, value attitudes, which presuppose the use of linguistic means corresponding to them with their stylistic coloring - first of all, Church Slavisms. The stylistic coloring of the linguistic units traditionally used in worship performs a special function - to maintain in every believer the feeling of his inseparability from the spiritual community of people connected by faith in a series of generations. This tonality is a manifestation of the conciliarity of the Christian community.
Examples:a loving Father, will cleanse from sins, descend from heaven, became a Sacrifice for us.
2. It is based on the fact that spiritual facts, absolute in their meaning, cannot be represented in human communication except with the help of symbols that help to comprehend the content of religious truths. Therefore, church-religious speech is necessarily symbolic. The most important means of expressing this stylistic trait are those tropes and figures of speech that reflect the similarity of phenomena - mainly metaphors, allegories and comparisons.
Examples of metaphoric symbols: What invisible? Invisible - here, next to us, in our soul ...; Where to ascended Lord? Where is he abides?
Expanded metaphors: And Mary stood at the coffin and cried. A soul that has lost God experiences suffering and sorrow. She seeks shelter and does not find it. Nothing can replace her communication with the Heavenly Father. And when she was crying, she leaned into the coffin.
An important feature of faith is that the assimilation of religious truth means not only and not so much rational, as intuitive-emotional comprehension of it, "acceptance by the heart." Therefore, in religious speech, when symbolizing the phenomena of the spiritual world, comparisons are widely used that refer a person to his moral, religious and everyday experience.
Symbolization reveals the specificity of the church-religious style of speech not just as a formal way of indirectly expressing meanings, but as a necessary structural feature of religious activity, consisting in the sign-symbolic expression of Divine truths for their assimilation by people. Metaphors, allegories, comparisons create the originality of the church-religious style precisely by their semantic relevance to the spiritual world, by their involvement in activities aimed at bringing the human soul closer to God.
3. It is determined by the very motivation of religious activity - to transform the sinful earthly order of life, all everyday relationships in the image of heavenly ones - saints, perfect. At the same time, a believer should strive to cleanse his soul from sin and develop virtues in it. Hence the negative self-esteem in the confessional speech, imbued with a sense of repentance, and on the other - the positive evaluativeness of the speech glorifying God and the saints.
4. Faith presupposes the conviction of a person in the existence of a Higher Principle and in the truth of his revelation. The marker of conviction that divine teaching is absolutely true is "amen." Linguistic means of expression - factual verbs (know, remember, believe, believe), introductory words with the meaning of confidence, nouns: true, true.
Language tools.Preservation of the qualitative and quantitative characteristics of fully formed vowels in unstressed positions, the stressed e is occasionally pronounced after soft consonants, hissing and q before hard consonants, the voicedness of paired consonants in the position of the end of the word.
Lexical Church Slavicisms: blessing, temple, oblivion, to find.
In the field of morphemics - Old Church Slavonic prefixes and suffixes: most holy, most pure, gracious, experience, redeem, creator, patron, comforter, sower.
Syntactic Biblicals: inversions in phrases with agreement: the Holy Spirit, the word of God, the sea of \u200b\u200blife.
30. Figures of speech formed by lexical means.
Figures of speech associated with the word:
- Epithet
- Pun
-Gradation - arrangement of synonyms in ascending or descending order of a feature, a semantic component. ("... and these, after all, strive to inherit, do not give a damn, stain, spoil, so you rub, scrape, lick, you see, yesterday you broke your nail" (M. Shishkin "Taking Ishmael"). A series of stylistic synonyms that are located along the ascending line of one semantic component. Other terms: Climax (increase in significance) - anticlimax (loss of significance).
- Paronomasia - the use of a word next to another, close to him in sound ( And there is no creator in the creation; Love love).
- Antithesis - syntagmatically, 2 words are juxtaposed with opposite meanings:
You and wretched
You are abundant
You and mighty
You and powerless
Mother Russia. (N.A. Nekrasov)
- Pleonasm - excess - a doubling of the meaning, which is created by putting into a separate word a semantic component already contained in a neighboring word. This means is expressive if there is an intention to update some semantic component, otherwise it is an error.
Church-religious style is a functional variety of the modern. Russian lit. language, serving the sphere of church-religious social activity and correlating with the religious form of social consciousness.
At present, the sphere of church and religious public activity is pushing its boundaries. Communication in this area includes, on the one hand, the recitation of various canonical liturgical texts, the reproduction of prayers and chants, where the Church Slavonic language is presented, and on the other hand, the speeches of the clergy in front of a mass audience, carried out not in Church Slavonic, but in modern. Russian lit. language, which appears in this case as a special function. style - church and religious. Thus, the sphere of church and religious social activity turns out to be a sphere of bilingualism.
But if the Church Slavonic language has been studied and described in detail, then the study of Ts. func. from. modern Russian lit. language is just beginning; there are descriptions of the genres of church-religious message and temple sermon; it is necessary to study the genres of parting words, funeral words, and other words, the speech of clergymen in an official setting - that is, all genres and forms of speech in which the Ts. func. from.
The content of the texts, sustained in Ts. -R. from. , allows us to single out two sides in it: the dictum (actually eventful) content, given by the theme, and the modal frame of the dictum content, formed by congratulations, calls, religious instructions, advice, praise of the Church's activities, etc.: "Addressing you with an Easter greeting , I urge you to successfully continue serving the Church and the Fatherland in boundless devotion to Christ, in faithfulness to His commandments and love for every person and all human race "(Paschal message of Alexy II, 1988).
The communicative purpose of the texts Ts. -R. from. always complex, multifaceted: while revealing the dictum content, the author simultaneously strives for emotional impact on the addressee, and this emotional impact is associated with a certain event from biblical history, from the life of the apostles, saints, Church leaders, etc., recalling which, the author seeks to religious education of the audience; noting the most important events in modern church and, more broadly, public life, the author achieves another goal - to promote the positive role of the Church in the life of modern society and, finally, calling for the observance of Christian commandments, the preservation of religious traditions, and the observance of church regulations, the author pursues the goal educating the audience in a religious spirit. Thus, the combination of emotionally influencing, religious-educational, religious-propaganda and educational-didactic goals realizes the multilateral communicative orientation of Ts. texts.
A complex communicative goal also forms the image of the author, who in Ts. from. It also turns out to be complex, two-dimensional: on the one hand, it is a spiritual shepherd, mentor of the laity, and on the other, one of the “children of the Mother Church,” experiencing feelings of joy, exultation, or, on the contrary, feelings of regret or sorrow together with the listeners; this variation of the author's image is reflected, in particular, in the variation of the linguistic form denoting the narrator (I am the author / we are the author / we are inclusive)
The image of the author as a mediator between the Church - "the governor of God on Earth" - and the believers, the people, and the mediator who understands the people and is close to them, determines the absence of an explicit author's will in the form of a categorical order: the obligatory-prescriptive nature of the presentation in the form of a categorical imperative C.
R. s. not typical: "We want our believers not to be limited only to acquaintance through the media about how the celebration will take place in the Holy Land or our capital city Moscow, but that they personally take part in the Great Jubilee in their church community, in his hometown, region or village "(Christmas message of Metropolitan Yuvenaly, 1998-1999).
Addressee of texts Ts. -R. from. - this is, on the one hand, Orthodox Christians, if the text sounds in the church and is addressed to believers, or a wider audience, if the text is addressed, for example. , to listeners of a radio program, TV viewers, etc., that is, a generalized and mass addressee (according to N. I. Formanovskaya). In the case of a clergyman addressing other church figures of various ranks, the addressee is predictable and concretized. But always the texts, sustained in Ts. -R. from. , are addressed to a mass audience, therefore, represent a public official speech, and therefore Ts. -p. from. is a book function. style codified lit. language.
The system of language means Ts. -R. from. includes lexical units of four layers: 1) neutral, interstyle vocabulary (help, speak, do, everyone, then, Moscow);
2) general book (perception, being, primordial role, tradition, however, quite adhere to other worldviews);
3) church-religious (Lord Almighty, monks and nuns, monastics, laity, patronal feast, worship, the kingdom of God, hierarchs, God-loving shepherds, Holy Land, consecration, myrrh-bearing wives);
4) vocabulary with newspaper-journalistic functional and stylistic coloring (sovereign states, militants, education, overcoming difficulties, economic and social situation, problems of refugees and regions).
The main lexical resource of the style is vocabulary emotionally expressively colored, in particular archaic-sublime and emotionally evaluative (unparalleled devotion, to exalt warriors, unearthly greatness, draw inspiration, glorious holiday), the use of which is associated with the implementation of those communicative goals that were discussed above: with an educational and didactic goal and the goal of a positive emotional impact, aimed at forming certain moral and ethical concepts in the addressee.
The grammatical resources of the style include morphological and syntactic means that provide:
1) the bookish nature of the style (in particular the genitive constitutive, participles and participial phrases, passive constructions);
2) archaic stylistic coloring of speech (archaic morphological forms, outdated management, inversion of the coordinated component in the phrase);
3) the creation of an expressive effect (rows of homogeneous members, superlatives.
From a negative point of view, the arsenal of grammatical means of the style is characterized by the absence of multicomponent complicated sentences with heterogeneous syntactic connections, a non-union way of expressing subordinate relations, which is associated with the desire for accessibility, clarity of Ts. texts to the mass addressee.
The purposes of enhancing expression and, in particular, creating an emotional-evaluative stylistic coloring of speech, serve, in addition to using evaluative and emotionally expressively colored vocabulary: a) extensive citation; b) the use of tropes and figures of speech (the most typical of which are metaphors, epithets, repetitions, gradation, antithesis, inversion, rhetorical question); c) techniques for complicating the composition of texts; ex. : "We are sinful and unclean // And She (Mother of God) / Most Pure" (antithesis); "And really / to whom and when did God refuse grace / enlightenment / Which of the Christians / cannot receive / himself wisdom from God?" (a rhetorical question); (examples of N. N. Rozanova).
In general, from the point of view of linguistic embodiment, the studied genres of Ts. from. are distinguished by a combination of general book elements with church-religious and newspaper-journalistic ones, as well as archaic-solemn and emotional-evaluative coloring, which distinguishes Ts. from. from all other book functions. styles, including the newspaper and journalistic, with which he approaches the complexity of the communicative function, the massive nature of the addressee and the emotional and expressive coloration of many linguistic means included in his system. However, the indicated signs, as well as the different direction of influence, the nature of the author's image, the lack of that openness to stylistically lowered, pejorative-evaluative and even non-literary elements, which is characteristic of the newspaper public. style, - all this does not allow to consider Ts. from. "variety" or "sub-style" of newspaper publishers. func. style modern. Russian lit. language.
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