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concept of the sermon and speech activity of the preacher

In the most general approach the concept of the sermon is intuitively clear, answering to representation about the person, announcing divine true in manual to listeners, for example, to parishioners of a temple in a context of church dialogue in religious tradition of Christianity.

Here it is possible to accept for base prototypical definition of the sermon as «speeches of religious-instructive character from which the cleric addresses to believers during divine service» [prohvatilova 1999: 123]. At the same time it is necessary to note and narrowness of the given initial definition as the history of the Christian sermon goes back to times of the highest preacher Jesus Christ when the Christian church as social institute was in the beginning of process of formation, and the basic function of the great preacher could be named faster katehizatorskoj, than only divine service.

John Predtecha preached and prophesied. Apostles preached, bearing Word Bozhie to people who knew nothing about the Christ or went astray, trying to follow Divine Logosu. Sacred preached Words all life. Mission of the preacher was carried out by prophets, apostles and presvitery. In prophetical books the God speaks through prophets: «Omnium ecclesiarum iste consensus est, ut sub persona Hieremiae a Christo haec dici intellegant, quod Pater ei monstrauerit, quomodo eum oporteat loqui», - writes blzh. Ieronim Stridonsky about words in the book of prophet Ieremii. Apostle Paul addresses in the message to Timothy such words: « Preach a word, infusion during time and not during time, convict, forbid, admonish with any long-suffering and edification. For there will be time when the sensible doctrine will not accept, but on the whims will select to itself teachers who would flatter hearing »[2Тим. 4: 2,3]. On the basis of apostolic sermons the first Christian communities [cf-Антонини 1995: 7] were created. Synonymous terms for concept

"Preacher" in a Christian discourse words "blagovestnik" and "teacher" act. In days of persecutions on Christian church Christian preachers blagovestvovali not in magnificently decorated temple, and in severe conditions of catacombs. The Katehizatorsky sermon is turned to the people who are not entering into a category "true", votserkovlennyh of people. As well the sermon in an orthodox temple is is more often turned to meeting of repenting sinners, instead of an Areopagus of the made: «Church - not meeting sacred, and crowd of repenting sinners» (Saint Efrem Sirin).

However are allocated and there are various contrast research positions concerning the sermon as object of studying. For example, philological interest can represent the sermon as a special speech genre, or directly theological maintenance of the sermon, or a personal position of the preacher on this or that shined question, or rhetorical structure of the sermon as genre
Speech influence and the interaction characterised that or other composite, leksiko-style, rhythmic, semantikoyosintakticheskimi by features.

The sermon can be studied as unique creation (text) of the masterly author or as some kind of socially-communication technology. The sermon can be investigated under its written (printing) abstract, and can be studied in a mode of real time as the communicative event occurring here and now.

The sermon can be studied also as a source of knowledge of senses of interpreted bible texts (that takes place, for example, in tradition Bible germenevtiki - лат.Hermeneutica Sacra) or as rhetorical model of the organisation of communications and actualisation and translation of senses in an audience.

The known researcher of the orthodox sermon L.V.Levshun underlines a support of tradition orthodox propovednichestva on the Byzantian tradition of the charismatic sermon appealing to the beginning descending on assiduous preacher in spiritual self-improvement of divine energy, instead of on obshcheritoricheskie laws, principles, rules and schemes [Levshun 1992: 11]. The author allocates ten characteristic lines of the orthodox sermon (as genre of Old Russian literature), including a support for intuitive knowledge / revelation; harmonious unity of indescribable Divine True and receptions of its transfer in human language; internal dialogichnost which is understood «obligatory couples of how the audience reacts on told, and as active involving of listeners in with-experience, with-contemplation, about knowledge [Levshun 1992: 18-19]; availability to target audience;« Free dialogue of two vol », providing freedom of the recipient not limited to any pressure in acceptance of words of the pastor; sobornost, denying privatisation of completeness of true by the individual; ekzegeza;"dramatic character"; an urgency of not passing true; treatment and
Comprehension of a human life as moment of great process divine domostroitelstva [in the same place]. However the researcher warns, that any line separately does not define the orthodox sermon as a genre of the text and church dialogue. Hence, it is necessary to try to define nuclear signs of event of the sermon.

Sermon event is many-sided. The basic function of the Christian sermon in a socially-communicative context can be defined as manual of listeners by a just life. In a theological context it is understood as execution of Word Bozhija to people for the sake of rescue of their souls, and in a philological and educational context as actualisation of senses of the bible message, opredmechennyh in texts of the Scriptus, tradition of the Sacred Legend [cf-Антонини 1992]. The detailed review of typology of the orthodox sermon is resulted in V.V. Kukleva's article «the Sermon in gomiletike and linguistics» [Kuklev 2012: 302-307].

The sermon can be considered as a component, an element and a special genre or an inflorescence of genres of a religious discourse. However such definition can reduce essence of the sermon to the general elements of the Christian religious discourse assuming govorenie about the world taking into account a position of the God and poorly to open the essence of the sermon as communicative event. Meanwhile the sermon can be pomyslena as communicative interaction of the preacher with the flock, having the purpose a meeting of flock with a voice of the absolute (God) speaking through conscience of people. In the marked approach the sermon is considered not simply as a genre of church literature and as communicative event, success and which quality can be called into question. In the marked event it is possible to distinguish the plan of the text message (the text maintenance as the sums predikatsy [cf. Bogin 1993: 22]) and the plan of the text message including senses-perceptions, senses -
Values, senses-experiences and senses-to-experiences, and also ideas [Bogatyryov 1998, 2001 etc].

For discussion in a context of specification of concept of a religious discourse the question on a parity "institutsionalnogo" and "free" representation about a religious discourse but as in the present research it is a question of the sermon as a word of the preacher acting as the carrier of absolutely certain statusno-role characteristic in communications can make a separate theme, the given opposition can be recognised by insignificant.

When the sermon is considered as a speech genre, as a rule, attracts attention a dissimilarity of language of the sermon with ordinary language of daily dialogue. Attempts of the description of features of language of the sermon usually considered as something standard and fallen asleep are thus undertaken. Very soon arises both a conclusion about svoeobychnosti and an originality of language of Orthodox Church as a whole. However in that case that circumstance is quite often lost sight, that sermon language not is only (fallen asleep) means of actualisation of a church picture of the world, expression of thoughts and feelings, supervision and experiences, but also means of change of "optics", transformation in the maintenance, hierarchies, allocation of priorities in system ordinary interpretatsionnyh installations of the person concerning all life.

Quality of the sermon as event and result of interpersonal dialogue and bogoobshchenija, and also preparations of the preacher can be estimated in terms of an optimality of its rhetorical organisation with reference to an actual audience of listeners. Quality of the rhetorical organisation of the sermon can be measured and be estimated at a support on typology (and a characterology) retseptsii by listeners of key senses of the ethical message of the text which includes semantic, kognitivnyj, emotivnyj, aksiologichesky components. We will underline here,

That interests of philological research of the sermon are diverse. For example, JU.V.Kagarlitsky shows the approach to judgement of the sermon as the text based on «to manipulation authoritative topikoj» [Kagarlitsky 1999: 7]. However known in the European West

The Protestant seminary student and the preacher P.Tillih fairly notices, that it is impossible «to comprehend true of belief by means of substantiations and authorities» [Tillih 1995: 157-158]. Stronger statement it is found in G.A.Savin's work: «the major sign of a discourse tserkovnoyoreligioznoj communications is unconditional, noncritical acceptance and mastering of the text by the addressee» [2009: 5]. The marked points of view on the orthodox sermon are represented to us unacceptable. A support on Christian understanding of the sermon, on the Gospel, on works of fathers of church and other ancient authors of early Christian Church categorically do not allow us to divide similar model gomileticheskoj communications.

Developed by us integrativnaja the model of communicative event leans against a dialogical principle «two vol», L.V.Levshun opened in dissertational research [1992]. The present research does not put before itself the sermon research problem as demonstration of a discourse of the power. The similar problem, in our opinion, far falls outside the limits gomiletiki. The sermon is investigated by us as the form of the report to listeners of Word Bozhija. In it there is no place for artful manipulations, as there, where «Spirit gospoden, there freedom» (2Кор.3:17). As Martin Heidegger marks, the Christianity is humanism in the sense that «the Christian sees humanity of the person, it humanitasв light of its relation to a deity, deitas.В the plan of history of rescue he is a person as« child Bozhie », hearing and perceiving call Divine in the Christ» [Heidegger 2018]. Basic distinction between manipuljativnoj and germenevticheskoj installation in communicative event of the sermon speak the formula resulted by the representative of the humanistic
V.Franklom's psychology: «Promptings and instincts push, and the bases and senses draw» [Frankl 1990: 82].

1.1.1.1.

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A source: PETRUSHKO Ivan Alekseevich. INTEGRATIVNAJA MODEL of COMMUNICATIVE EVENT of the ORTHODOX SERMON. The dissertation on competition of a scientific degree of a Cand.Phil.Sci. Tver - 2018. 2018

More on topic concept of the sermon and speech activity of the preacher:

  1. a problem of an estimation of quality of the sermon as communicative event of interaction of the preacher with an audience of listeners
  2. typology of rhetorical dominants of the sermon (or rhetorical installations of the preacher)
  3. a problem of speech interaction of the preacher with an audience
  4. communicative function of language and a problem of speech influence of the sermon
  5. concept of the language person of the preacher
  6. the concept of crisis of the sermon and necessity of modernisation for the western Christian tradition
  7. Concept of speech strategy and speech tactics
  8. concept of speech influence
  9. 4.1. Concept «a speech genre» in modern linguistics
  10. actual requirements to lingvo-rhetorical preparation of the orthodox Christian preacher
  11. 1.3. Stages of formation of speech activity in ontogeneze
  12. concept definition «a speech genre»
  13. dialogue in a foreshortening of the theory of speech activity. Communications: the general questions
  14. the text of the sermon and the sermon as the text
  15. sermon macrostrategy: media, argumentativnaja, emotivnaja and dialogical.
  16. 3.4.2. The secondary text in speech activity of pupils
  17. the Appendix 4. The analysis dejkticheskogo a component in a context of rhetorical strategy of the orthodox preacher.
  18. the Appendix 5. The analysis of syntagmatic structure of the sermon.