<<
>>

the generalised triune model of communicative event of the sermon

As is known, the understanding represents difficult process of synthesis of that (reconstruction) «configurations of communications and relations between different elements of a situation of activity and communications which is created or restored by the person understanding the text of the message» [Schedrovitsky 1974: 93-94].

Within the limits of our research we start with that methodological assumption, that the sense place is necessary in communications (alias in communications and activity, ability to live and communications). Synthesis of senses in space of the orthodox sermon represents derivative of character of interaction and quality of such variables, as (1) genre and the sermon maintenance; (2) rhetorical program of the speaking; (3) character and advantage of the recipient («a spiritual maturity») and its features retseptivnoj / interpretive activity. (The state-of-the-art review of the actual literature devoted to the general analysis of a modern "postmodern" audience, is presented by us in the separate publication [Petrouchko, Bogatyrev 2017]). In the presented three-dimensional polyparametrical model the marked sources of communications are comprehended not only as in itself existing, and as co-operating. All three types of variables possess the internal variety reflecting dynamic aspects of their working out in communications. Therefore the estimation of their quality should promote the exact
To the description of ways smysloobrazovanija in event of the sermon and to definition of their contribution to understanding of senses of the told.

The language person of the preacher as subject of speech activity can be opened in the light of demonstration of professional readiness to operate understanding of an audience in a corresponding communicative situation of the sermon and to staticize senses of the Scriptus and the Legend, giving, according to N.F.Koshansky, «to moral feeling an appropriate direction» [Koshansky 2013]. Pedagogical mission of the orthodox preacher is not reduced to verbal disclosing of senses of the spiritual message of the sermon, but also consists in the education of the listener providing its ascension to higher levels of comprehension of senses of the Word. Thus, perfection of the language person of the preacher reveals through interrelation with the language person of the recipient of the sermon to which the word of vicarial manual is addressed. To a step of an ascension of the addressee to fuller and deep understanding of a word of the sermon it is presented in theoretical model developed by us.

The generalised triune poly-parametrical model of communicative event of the sermon is schematically presented in the form of a trihedral parallelepiped in drawing 1.

Fig. 1. Abris triune poly-parametrical model of communicative event of the sermon

The triune model of communicative event of the sermon is based on connection in it of three key elements - diskursologicheskogo / genre ("text"), interaktsionalnogo (rhetorical, propovednicheskogo) and retseptivnogo (displaying perception and understanding of the addressee). On a rhetorical axis X (propovednicheskoj, lingvodidakticheskoj and interaktsionalnoj) tipologizirujutsja also are considered key characteristics of a mode of perception of the sermon and a manner of speaking (preacher) to organise interaction with listeners.

On retseptivnoj axes Y are analyzed features of the listener and its perception. On axis Z the variety of genre characteristics of the sermon is displayed.

On diskursologicheskoj axes of the description of communicative event of sermon Z the list of types and formats gomileticheskoj communications, propovednicheskih genres and settles down under-genres. (For example, on this axis "lecture", "word" can be noted allocated in such grants on gomiletike types of speech of the preacher, as "conversation"; genres of the calendar
Sermons, etc.). At the same time it is possible to distinguish and «internal genres» as a part of a genre or sermon type. For example, following distinktsii TSv. Todorova we can distinguish parities modusov images (mimezis) and narrations (diegesis) [Todorov 1975: 46].

St. apostle Paul in the chapter of fourteenth first the message to Korinfjanam asserts about the "prophesying" preacher, that «that speaks to people in edification, an admonition and a consolation» [1Кор.14:3]. Thus the triune nature of the sermon is set. It is necessary to specify, however, in variety existing in specially devoted poetics of the sermon to the literature of approaches to typology and classification gomileticheskih genres. The extensive review of typology of the orthodox sermon is resulted in V.V. Kukleva's article «the Sermon in gomiletike and linguistics» [2012: 302-307]. Thus the author comes to conclusion about distinction in priorities linguistic and actually gomileticheskogo researches of a genre of the sermon which in its interpretation is similar to distinction of the formal and substantial has begun. However the modern linguistics is not limited to studying of the form for the sake of the form, and exposes accent on the substantial form, that is such which acts as a source of formation and kommunitsirovanija maintenances and senses from one person to another within the limits of culture.

To the functional linguistic approach svojstven interest to immanent tipologijam communicative events. Archbishop Averky Taushev allocates following four types of the modern sermon: Omilija, or izjasnitelnaja conversation; b) a Word scooping the maintenance from ideas of church year;) Katihizichesky lecture; d) the Sermon on modern themes (publicistic) [Taushev 2001]. In the theory of the church sermon of a bishop Polotsk and Gluboksky Feodosiya following forms of construction of the sermon are allocated:) conversation (gomilija); lecture; a word; speech, and under the maintenance such kinds of the sermon, as ekzegeticheskaja, katehizicheskaja, dogmatic, moralizing differ

[Bilchenko 1999]. Are allocated as well other classifications (V.F.Pevnitskogo, G.I.Bulgakov, A.Jurevskogo) [Bilchenko 1999; Kuklev 2012]. On parametres of an orientation and the sermon purpose it is accepted to allocate uchitelno-educational, moral-instructive, ascetic [the Abstract on gomiletike 1970], reflecting requirement of listeners to join dogmatic trues of belief, to receive manual to conducting a moral Christian life, to receive instructions on ways of struggle against sinful passions and organisation of an internal spiritual life. By a principle dominating intentsii are allocated «moralizing, izjasnitelnaja, dogmatic, apologetic, nravooblichitelnaja [Bobyreva 2007: 31]. We will notice, that it is difficult enough to present,

For example, so-called "nravooblichitelnuju" function of the sermon without "moralizing", "apologetic" in a separation from "dogmatic". Obviously, is admissible to confirm about distribution and re-distribution in the text of communicative focuses, dominants and subdominants, instead of about actualisation of pure classes gomileticheskih products.

In «the Management on gomiletike» archbishop Averkija (Tausheva) [Taushev 2001] the classification of sermons which is based on circles of church year, divided on celebratory and simple parts is offered. The first of parts is divided into three stages: (1) from the Christmas post to the Epiphany; (2 three weeks before the Great post, the Great post; (3) from Easter to pjatidesjatnitsy. Besides, according to the author, calendar division of sermons leans against apostolic reading, historical events which are remembered in days dvunadesjatyh Domonical and Bogorodichnyh holidays; and also on lives sacred [cf. Kuklev 2012].

Allocation gomileticheskih genres in turn assumes existence of language markers of a genre accessory, for example, such, as zhanrovo the caused lexicon including Church Slavonic [cf. Litvintseva 2016], ellinizmy, gebraizmy, a historicism, elements of the special
Divine service, theological and philosophical terminology, allocation of the case of pertinently quoted texts and authors, and also possibility of revealing and other obvious or latent verbal and nonverbal markers religious and konfessionalnoj identity of the preacher. Thus genre and style features of the sermon in various pragmatical conditions (to pagans, novoobrashchennym, true) will be connected with allocation of corresponding types of addressees on axis Y and working out of special rhetorical strategy of influence and interaction of the preacher with an audience, sootnosimyh with typology of the interactions noted on an axis X.

Characteristics of the remedial party of the sermon are presented on rhetorical (also lingodidakticheskoj and interaktsionalnoj) to axis H devoted to allocation of modes of rhetorical interaction of the preacher with an audience and vice versa (the individual listener with the preacher). The sermon is understood here as such format of dialogue in which frameworks of the purpose of subjects of communications (bogoobshchenie) coincide, and their achievement is optimum possible on the basis of constructive balance of efforts and productive interaction of the competent orator and an audience of its listeners. As is known, dialogical interaction is based on system standard ekspektatsy the social and communicative plan [cf Romanov 1988: 29]. Mobility of an image of the preacher in the sermon text is caused by distinction stated by it diskursivnyh positions. They can correspond to following types of images: (1) Misters speaking at will provozvestnika Words Bozhija, and also (2) true representatives of official Church, (3) authoritative seminary student and the pastor, (4 one of many believers which unity in standing in belief forms church as «a body Christ's»; (5) persons, aspiring to be cleared of sins, to be rescued and rescue others. Noted diskursivnye positions carry out a constructive role in the organisation of the interpersonal
Contact and working out of strategy of interaction of the preacher with an audience.

Quality of the sermon as text (event and result of interpersonal dialogue and bogoobshchenija) can be estimated in terms oaptimalnosti its rhetorical organisation with reference to an actual audience of listeners. V.V. Prozorov with a support on the psychological concept of perception of the text allocates following three levels of perception of the text, caused by level of readiness of the recipient: (1) level of the attention based on a principle of time or situational interest; (2) level of partnership based on a principle of a close connection of the text with personal experience; (3) level of "opening", or an independent finding of the gained true of experience in [Prozorov 1978:12]. Such scheme reflektivna also is reasonable, however is insufficient - from the point of view of working out of model of the decision stavimyh rhetorical problems. Marked intuitivistskaja the concept of levels tekstovosprijatija or, more likely, depths of an involvement into process tekstovosprijatija has too superficial character to present a set of productive schemes of management of them.

The ritoriko-Germenevtichesky program of the sermon should promote maintenance of optimum conditions bogoobshchenija in meeting of believers. Deficiency of effective communication of the preacher with listeners can interfere high-grade retseptsii words of the pastor. Quality of the rhetorical organisation of the sermon can be measured and be estimated at a support on typology (and a characterology) retseptsii by an audience of key senses of the ethical message of the text which includes semantic, kognitivnyj, emotivnyj, aksiologichesky components.

We consider, that the standard syntagmatic structure of the sermon as can be presented the organisation of speech of the preacher in a following kind: (1) motivirovannoe the reference to listeners and the introduction to a theme; (2) reading and a statement of interpreted words of the Bible and (3) disclosing of the key

Senses of a fragment of "the case text» or a situation; (4) discussion of the moral appendix of understanding of the sermon for gathered and (5) spiritual parting word. However the description retseptivnoj and the semantic parties of the sermon not simmmetrichno to the scheme govorenija the preacher. The substantial beginning of the sermon as text and communicative event is caused: () semantics of its language; (b) genre laws; (c)

The maintenance of stated situations and events; (d) the senses which are the centre of it "logosicheskoj" of energy, the moral message to listeners; (e) Word influence on the listener. The dynamic characteristics presented on axis H retseptsii Words are caused by distinction of following steps of involving of an audience in development of pithiness of the text of the sermon: () valid (but still passive) attention to words; (b) understanding of the maintenance and senses of speech of the preacher; (c) active comprehension of an essence of the spiritual message. Originally active development of senses of the spiritual message of the sermon is carried out in dialogue with prepotent personal senses of its recipient.

Axis H also can be called by right as an axis interaktsionalnoj and as dialogical. Rhetorical axis Xописывает modes of rhetorical interaction of the preacher with an audience. As an ascension from ceremonial interaktsii and a verbal exchange to level interaktsii senses. On the marked axis it is necessary to distinguish as an ascension to a perfect word of the preacher such phenomena of the communicative plan, as (1) solilokvy; (2) monologue; (3) directed dialogue; (4) majevtika moral conversation; (5) excitation in the listener of internal dialogue good luck. Deficiency of effective communication of the preacher with listeners can interfere high-grade retseptsii words of the pastor and to maintenance (to creation, observance) optimum conditions bogoobshchenija in meeting (community) of believers.

The first stage tekstoporozhdenija on a vector X corresponds solilokviju - to the word of the preacher sounding in an empty temple. Word Bozhie sounds before ikonopisnymi the crucifixion, in the images, an iconostasis, not mentioning attention of listeners, not getting in the field their interpretations. However thus the maintenance and senses of the sermon do not lose absolute value of the word turned to the God. Speaking itself acts as the recipient of a word.

The following stage of the organisation of speech of the preacher can be designated as a monologue assuming the message, structured definitely for the report of senses told to an audience of listeners. The perception of monologic speech at interpretation and understanding level is not completely passive process. However as a rhetorical dominant of a monologue for the recipient of speech as more as possible true following of thought of the speaking acts. Senses (intentsii) the speaking make the basic focus of attention of an audience at the monologic (authoritative) organisation of performance of the preacher. Thus the sermon is perceived as «a monologue containing lectures, manuals, explanations of bases of belief, etc.» Aimed at actualisation of values of a religious discourse and disclosing and the report to the listener «positions and the basic trues of Christian belief», assistance to deeper penetration into sense of the Writing, prompting of listeners «soobrazovyvat the life with the Christian doctrine» [Bobyreva 2007: 29]. The understanding of the sermon as monologic form of a religious discourse allows researcher E.V.Bobyrevoj to confirm about promotion of appellative function of a word of the preacher, connected with the reference to will and feelings of the person. With the researcher are allocated such the general sort of strategy of a religious discourse, as communicative, organizujushchaja, and also caused by rhetorical installation for the addressee explaining, estimating, supervising, promoting, calling and
Confirming [Bobyreva 2007: 36-37]. Thus attracts attention the subject-objective character of the marked rhetorical strategy in monologic structure of the sermon.

As the major variable in the formula of success of speech its concrete listener, the recipient acts. In the marked communication not adapted for perception an audience of recipients introvertnyj the monologue should be typologically carried to a genre solilokvija. At the same time introvertnyj a monologue as the special form of the rhetorical organisation of influence on the listener which image in speech of the speaking is developed implitsitno, by right belongs to elements of involving of the listener in space retseptsii monologic intentsii the speaking.

The third stage and the form of development of interaction of the preacher with an audience can be characterised as dialogical, based on principles the subject-subject of interaction and a feedback speaking with its audience. The preacher searches and finds the emotional and rational response of an audience which are not by all means acting as a direct and perfect resonance of its own words. It is not necessary to understand as dialogue however dialogue imitations, when the dialogical beginning is represented pro forma (a monologue or solilokvy in dialogue), but not as a matter of fact [cf.Богатырёв, Tikhomirov, Bogatyryov 2017]. We will underline, that the Christian sermon stimulates, instead of simulates dialogical relations between the preacher and its listeners, raises internal conscientious dialogue in a shower of the recipient of the Word.

The researcher of functions of an image of the addressee in texts of mass-media of N.B.Ruzhentseva writes about so-called to "adaptable strategy» tekstopostroenija, causing «the text adaptation to understanding level the differentiated addressee» [Ruzhentseva 2012: 56].

The marked strategy is comprehended as developed for "compulsion" of the addressee to fulfilment of a certain sort of actions,
Based on acceptance by the addressee of the point of view of a producer of the text [in the same place: 56]. N.B.Ruzhentsevoj presented in researches the communications scheme cannot initially satisfy to a problem of the description of event of the sermon as does not include concepts of a super-producer and over-addressee event of the sermon in the name of the God. In the marked communication also we will underline, that the Christian sermon is turned to freedom of the person.

On the fourth (majevticheskoj) stages of development of interaction with an audience the preacher skilfully operates understanding and exchange processes ponimanijami and achieves that the audience of listeners developed in the active image concepts and the senses necessary for harmonisation of dialogue of the pastor and flock, deeper understanding of an essence of the divine message. As marks F.H.Kessidi, «in sokratovskom dialogue there are two persons for whom true and knowledge is not given in a ready kind, and represent a problem and assume search» [Kessidi 2001:142-143]. The fourth stage includes reconsideration of images told (for example, «Blissful the poor in spirit...») and raspredmechivanie (proto-) situations smysloobrazovanija. Comprehension of senses in majevticheskom a mode leans against individual and collective search by an audience of recipients of answers to questions brought up in the sermon.

At the fifth stage (spiritual work) dialectic process of understanding of Word Bozhija proceeds and develops in the light of a reflexion and a self-reflexion of the recipient, connected with revaluation and reorganisation of system of personal senses and priorities of the recipient of the sermon. To this stage there can correspond such problems Christian bogoobshchenija, as a repentance, a consolation, the statement in belief. Spiritual work of the addressee of the sermon assumes consolidation of belief and self-creation of the person of the updated person in light interaktsii the senses which are available in all previous experience and in the bible ethical message of the sermon.

Stages (2-5) on an axis X characterise various levels of an involvement of the recipient of the sermon in understanding of the bible message. Stages (3-5) on an axis X are characterised by enrichment and reorganisation kognitivnoj bases of the recipient and its reorganisation interpretatsionnyh installations (dialectics illokutivnogo and perlokutivnogo the beginnings). Stages of rhetorical interaction (4-5) are caused by generation and synthesis of new senses.

In considered model of dialogue it is supposed, that the recipient is ready to perceive the preacher yours faithfully to distribution of statuses accepted by default and roles and to co-operate with observance of the code of mutual trust [Romanov 2006]. As the inequality of perceptions and ponimany Words is marked already in the Scriptus («a lot of invited, a little selected», «Firm food for devoted» [Лук.14:24], [Евр.5:12-14], in frameworks urovnevoj the model of the language person of the recipient of the sermon should distinguish steps of readiness of recipients to understanding of words of the sermon.

In Christianity there was a centuries-old tradition of distinction of the basic types of an audience of Word Bozhija which and does not lose today an urgency and acts as a point of issue. Modern researcher O.E.Nesterov pays attention on presented in germenevticheskom heritage Origena Alexandria distinction and opposition (katehumenov) of "orphans" and "widows", "korinfjan" and "efesjan". According to the author "korinfjane" (named also «simple believers») differ from "efesjan", understanding the Writing "dushoju" [Nesterov 2015: 49]. Here sharply and actually the theme of distinction of categories of addressees of Word Bozhija, apprehended apostle Paul from Jesus Christ [Матф.13:3 sounds earlier; Мар.4:3-14; Лук.8:5; Кор.3:2; Евр.5:13].

Origen marks human "infirmity" in comprehension spiritual and hidden «light of doctrines» in Writing sayings [Leonardov 2005: 454]. «All Church equally learns that all law is spiritual; but spiritual
The sense of the law is known not for everything, but only that to whom the good fortune of the Holy Spirit in a knowledge and knowledge word »[Origen 1899: 10] moves. Origen pays attention to harmony of understanding of the Word to advantage of the understanding:« the simple believer should nazidatsja as though the Writing flesh (so we name the most accessible sense); however-nibud the perfect should nazidatsja dushoju it. And even more perfect... Should nazidatsja the spiritual law comprising a shade of the future blessings. For as the person consists of a body, soul and spirit, is exact as well the Writing given by the God for rescue of people »[Origen 1899: 327]. Three levels of understanding of the Writing define three types of the addressee.

The theme of depth and accuracy of understanding of senses of the Bible message is closely connected with the central theological theme of rescue of soul of the person. We will note here only the personal position Origena, rescue supposing basic possibility for the person who is on one of three distinguished steps bogopoznanija [Nesterov 2015: 55]. At the same time in the literature the raised vulnerability for errors of spiritual growth mastering the lowest step and understanding of the Word of "the simple believer» person is marked, whose spiritual growth restrains the limited possibilities or also «a reprehensible lack of eagerness» [Nesterov 2015]. It is no wonder, that ascending urovnevaja the model of an audience of the sermon defines to the "corporal", "simple" believer a place novonachalnogo at steps bogopoznanija. The special attention and care is stated by prelate John Zlatoust about people whom names "novoprosveshchennymi". The concept novoprosveshchennogo leans against an image of the person just accepted a christening and not had time to lose pleasure of updating and to soil itself recreancy. Such person is updated, as carefully keeps the gift of absolution received at a christening: «If we render great care about the soul it is possible to be novoprosveshchennymi and after the lapse of ten years if we
Let's keep the updating delivered to us by a christening because not time does new-educated, and a pure life »[the Silver-tongued orator 1897: 60, 83]. Here it is possible to notice an inequality of concepts novonachalnogo ("simple"in terminology Origena) and novoprosveshchennogo the Christian as the belief of the first is unstable also its gift is in danger of a temptation, and the belief of the second is steady and plodonosna. At the same time it is necessary to note a synergy personal predispozitsy and communicative gotovnostej two opposed types of Christians.

In polemic with the representative of pagan ethical philosophy TSelsom Origen notices, that simplicity of a syllable in Word Bozhiem does not contradict bogoduhnovennosti the Scriptus. At it there is a fatherlike care of the blessing, rescue, condescension and the mildness peculiar to the reference to children. Not everything, but most capable of people reach level of spiritual sight and understanding of the Word. All Scriptus is filled «by forms and images of the latent and sacred things» [Origen 1899: 324]. Origen confirms about interrelation of a spiritual maturity and philological gotovnostej the listener. And in simple words for the person spiritual spiritual thoughts contain, so far as he «knows how to find them» [Leonardov 2005: 455]. Hence, advantage spiritual vospriemnika Words is defined not only complexity of verbal expression used in the sermon or an image, but first of all by level of understanding of this.

Process of understanding inseparably linked with a dialogue situation. Researcher N.I.Formanovsky defines a communicative situation as «a difficult complex of external conditions of dialogue and inwardnesses communicating, presented in speech behaviour - the statement, a discourse» [Formanovsky, 2002; with. 42]. We will notice here thought that elements of a communicative situation is indispensable anyhow perevyrazhajutsja and are reconstructed in speech. The researcher underlines, that
Producer of speech and its addressee it is expedient to consider as the language persons uniting typical patrimonial lines of culture of the people and social structure both individual experience and an orientation of the person, system of the purposes and installations. Thus the sender of the message, caring of achievement of the purpose of dialogue, by all means predicts an image of the addressee as a support source on certain fund of knowledge, subjects, a style code of dialogue [in the same place].

The conceptual support on G.I.Bogina offered earlier in works lingvodidakticheskuju model of the language person allows to consider rhetorical and germenevticheskie sources language gotovnostej the recipient to perception and interpretation of the text of the sermon. Three levels of development traditionally allocated within the limits of marked model language gotovnostej the individual make methodological base of the description of levels of readiness of listeners to development of pithiness of speech of the preacher. Distinction in advantage of recipients is considered according to level of solved problems - semantizatsii words of the preacher, understanding of the maintenance of the message, adequate synthesis of sense of the message [Bogin 1986: 33-60; 1989], and also - acceptance on itself of responsibility. We will notice also, that sometimes the attention and understanding can act as a communicative act.

On retseptivnoj axes Yпредставлена urovnevaja typology of features of the listener and its perception. Types allocated for axes Y retseptivnyh, namely language, psychological and germenevticheskih gotovnostej listeners consist in dialectic communication with resultants lingvodidakticheskim level of readiness and with completeness of involving of an audience in process joint with the preacher smyslopostroenija (disclosing of divine senses of "the bible message»), described on axis H of the presented three-dimensional model. In lingvodidakticheskoj and pedagogical prospect of judgement of the presented model
Described types retseptsii form the levels corresponding to steps of growth of the language person of the recipient from And to With.

Classification of types of addressees of the sermon, based on the account of a spectrum communicative gotovnostej, corresponding in lingvodidakticheskoj is offered urovnevaja to a projection of the description of the language person of the listener of a personal position and character reche-dejatelnostnogo, retseptivnogo / germenevticheskogo the communicative contribution to a situation gomileticheskogo the dialogue based on synthesis language / speech, psychological and germenevticheskih gotovnostej.

Recipient A is ready to listen respectfully to speech of the preacher, but for whatever reasons and to the bases is not ready to hear an essence told (low level of preparation, low level of motivation or installation on thoughtless perception of all told). The recipient shows the attention and respect to told without the realised attempt of its understanding. The recipient understands only separate words of the sermon or understands all words, but does not catch their interrelation in aspect of continuity of the maintenance and senses of verbal images. He is not quite ready to explain expediency of made actions and sermon words. Its perception is fragmentary, absent-minded, is inexact. Also low level of possession kognitivnym a context of plots (for example, the recipient of the sermon does not distinguish Pharisees from pagans or not absolutely watched closely a word meaning explanation "mytar") Here affects, does not put before itself a problem of active comprehension opredmechennogo in a parable of spiritual sense told. He quite often listens to the sermon as a session govorenija in unknown languages that does not promote understanding: «if I come to you, brotherhood, and I will begin to speak in [unfamiliar] languages what I will be of use for you» [1 Barks. 14:6]. Conclusions of the recipient stated by the preacher And as a whole understands and divides (at rational level). It also willingly remembers separate bright phrases and speech turns, but its understanding
The sum of the told it is almost deprived the remedial party. Emotional responsiveness of the recipient And on sermon words has sporadic character as experiences of senses and meta-senses of speech blur on several substantial subdominants, not having time to crystallise round the uniform semantic centre told. Recipient A appreciates external beauty and solemnity. It quite often gives bolshee value to direct contact, benevolent tone and a sight, kind and indulgent intonation of the pastor, instead of words and the maintenance of its speech. All beginning words "During time it..." Passes as govorenie in unknown languages.

Recipient B is quite ready to accept formal participation in ceremonial divine service actions, to read prays on memory, to make pertinent symbolical actions (for example to cross, bow, competently to put candles before sacred images). He is able to allocate correctly the basic semantic blocks told, to retell the basic maintenance of the sermon (its plot), to answer vpopad set questions. It well remembers characters and the situations of bible history corresponding to known (instructive) statements. It also catches an emotionality of speech of the preacher, but thus is sometimes confused in concepts (for example, it is not ready to define accurately difference of the person sincere from the person spiritual); not always accurately distinguishes, the priest says what words on behalf of the God, what on behalf of all Church and what speaks personally from itself.

Recipient B - the most disciplined listener, but thus to it still can seem, that in the sermon meets a lot of good and thus such, that it personally in no way does not concern. He as a whole is ready to explain expediency of made actions and sermon words, and partly their senses. At this level retseptsii it is possible to confirm about interiorizatsii the recipient of the maintenance of bible plots, which that
It is ready to retell adequately. He listens to the sermon as lecture (on historical and moral themes); it is quite often ready to set set of the interesting questions, concerning the maintenance and the senses of the sermon confirming or developing in it "learning". Type B it is reliable, executive, basic, thinks strategically, quite often considers itself as a support of the priest. It can understand not so deeply distinctions between Amalikitjanami and Idumejami, Pharisees and saddukejami, but is ready to master any knowledge if they are required for position hardening. The problem of radical transformation own "I" in communicative event of the sermon is in many respects removed on the second plan.

The recipient (C) perceives the sermon as conversation about secret in the person. He (1) is ready to hear speech of the preacher as significant personally for it; (2) considers itself as the possible participant of stated events, states them an ethical estimation, distinguishes some semantic prospects of history, and also its contrast interpretations with a support on the various bases; he also distinguishes and traces some nonidentical points of empathy in a bible plot and finds itself in various positions (naive and spiritually educated; the participant of events afflicted with passions and passionless sudiju; the sinner and the righteous person; the person aesthetic, ethical and truly believing); (3) distinguishes human sharpness and divine knowledge; unmistakably distinguishes the veiled irony or sarcasm of the speaking; connects emotion shown by the preacher with a moral position occupied with it on a discussed question; notices and appreciates tactfulness of the preacher; (4) correctly establishes or reconstructs (restores) hierarchy of senses-values in the story, an image, the bible statement; it is capable to watch thought development at discussion of difficult themes and comprehension of paradoxical metaphorical constructions (for example, «a monkhood in the world»); (5) does conclusions from
Told, connects valuable senses told with the prepotent personal senses and installations; corrects own thoughts and actions in the consent with images and senses of the Scriptus and it is necessary on will of the God. At this level retseptsii sermon words can be confirmed about interiorizatsii the recipient of senses of bible plots. However to judge completeness and accuracy of understanding and about quality of spiritual work it is admissible already in a context of wider personal experience of a life and activity.

Presented adresatotsentricheskaja the linguistic model of communicative event of the orthodox sermon (along with the variety account gomileticheskih genres) includes urovnevuju typology retseptivnyh gotovnostej addressees (kategorizovannyh groups of recipients) and phase typology of communicative interaction of the listener and a sermon Word. It also can be considered as describing a number of sides of model of the language person of the preacher preparing both saying the sermon and its managing director retseptsiej. The active role of the preacher, organizujushchego communicative event of the sermon, deserves separate more detailed consideration at a support on the analysed aspects of possible influence of its speech on addressees.

<< | >>
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 the generalised triune model of communicative event of the sermon:

  1. the Chapter the second INTEGRATIVNAJA MODEL of COMMUNICATIVE PROCESS And EVENT of the ORTHODOX CHRISTIAN SERMON
  2. Adresato-tsentrichnyj the approach in modelling of communicative event of the orthodox sermon
  3. 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
  4. PETRUSHKO Ivan Alekseevich. INTEGRATIVNAJA MODEL of COMMUNICATIVE EVENT of the ORTHODOX SERMON. The dissertation AUTHOR'S ABSTRACT on competition of a scientific degree of a Cand.Phil.Sci. Tver - 2018, 2018
  5. a problem of an estimation of quality of the sermon as communicative event of interaction of the preacher with an audience of listeners
  6. Lingvoritorichesky maintenance of the sermon as communicative event of church dialogue (lingvoritorichesky balance)
  7. communicative function of language and a problem of speech influence of the sermon
  8. the generalised correlation field, the generalised factor of linear correlation and an average line of regression. Check generalised uravyonenija
  9. a problem of common language and the basic contradictions of the sermon as communicative system
  10. 2.6. Dynamics of polycode communicative event