Учебное пособие 1434

–No– it just goes down a minute or two after starting.

–Not at all. Goodbye.

1 Viking-Systems. Can I help you?

–Someone will call you within an hour, Mr Dent.

–Thank you.

–Yes. I’m Arthur Dent, D-E-N-T, and my number’s 223 9898.

–Yes. I’ve just bought one of your programs and I’ve got a problem.

Extension. Practice the conversation with a partner [9, p. 29].

After completing the task, students read the dialogue aloud. The next stage should practice the same dialogue with the substitution of actual data (company name, phone number, name, problem etc.).

Further, you can proceed to more complex tasks related to the conduct of phone conversations, pre-reading and after phrases that may be useful in the course of a telephone conversation with a displeased client or a colleague.

–Checking reasons for a problem: Let me check. / I’ll get back to you.

–Giving reasons: There was an administrative error / a technical problem. / We’ve had a lot of problems with…

–Giving assurance: I’ll call you back. / We can organize a new delivery today. / We can solve this problem within the hour.

The business game of solving problems related to complaints can be as follows. Students in pairs practice telephone conversations, switching roles. Each student in the pair receives a card describing their role in the conversation.

Practice making complaints and handling complaints on the phone with your partner. Student A Take the call

Your name is Steve Adams and you work for JK Technology. A customer calls you with a complaint about an order. Apologize, take the order number, promise to call back.

Student B Make the call

Your name is Megan Forbs and you work in the purchasing department of KLM. Phone Steve Adams of JK Technology. You ordered twelve new computers last month but they haven’t arrived yet. It is now Wednesday and JK Technology promised to deliver them last Monday. The order number is KL/9721.

After completing the business game, it is necessary to analyze the mistakes of students, assess the level of mastery of professional and language competencies, the culture of behavior, the ability to create a favorable socio-psychological climate and the ability to work in a team. The traditional system of assessment of individual and group achievements is a point system. Points can be awarded for a correctly used professional term, for a wellconstructed question, for a correctly chosen label form, for a correctly used synonym, for the correct use of modal forms, for the use of a speech clichѐ, for a correctly chosen conversation tactics, etc. Accordingly, points are reduced or not awarded if there are language errors or violations of the rules of business etiquette.

Conclusion.

The formation of communicative and socio-cultural skills in the situation of business intercultural communication is one of the most important strategies of modern teaching of any foreign language. The business game, aimed at creating situations that reflect the modern realities of life, namely, to develop the skills of conducting business meetings, discussions, negotiations and solving specific problems, promotes motivated professionallyoriented language learning. The use of a business game in the process of mastering the English language helps to overcome the difficulties that specialists in various fields face in the course of their further professional activities.

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Independent development of tasks based on the proposed in this article will allow you to diversify and activate the process of learning English by students of any specialties of non-linguistic universities. Working through situations of business intercultural communication involves huge opportunities both in terms of mastering professional skills, and in terms of mastering a foreign language as a communication tool.

References

[1]Nekhaeva O.G., Borisova A.A. Delovye igry kak sposob razvitiya negotiating skills na anglijskom yazyke. Elektronnyj recenziruemyj zhurnal CITISE (Centr innovacionnyh tekhnologij i social'noj ekspertizy), № 2(19).

[2]Zarukina E.V. Loginova N.A., Novik M.M., Aktivnye metody obucheniya: rekomendacii po razrabotke i primeneniyu: ucheb.-metod. posobie. – SPb.: SPbGIEU, 2010. – 59 s.

[3]Safonova V.V. Kommunikativnaya kompetenciya: sovremennye podhody k mnogourovnevomu opisaniyu v metodicheskih celyah. – M.: Evroshkola, 2004. – 233 s.

[4]Solovova E.N. Novaya paradigma obrazovaniya i rol' uchitelya inostrannyh yazykov v processe nepreryvnogo razvitiya lichnosti. / ELT News & Views. The Russian magazine for English language teachers, № 2(27) August 2003. – C. 2-11.

[5]Ter-Minasova S.G. YAzyk i mezhkul'turnaya kommunikaciya: (Ucheb. posobie) – M.: Slovo/Slovo, 2000. – 624 s.

[6]Verbickij A.A. Aktivnoe obuchenie v vysshej shkole: kontekstnyj podhod: Metod. posobie. - M.: Vyssh. shk., 1991. – 204 s.

[7]Samohina T.S. Mind the Gap. Ot kul'tury k kul'ture: Uchebnoe posobie po mezhkul'turnoj kommunikacii / T.S. Samohina. – Moskva: MPGU, 2016. – 112 s.

[8]Check your Vocabulary for Marketing: a workbook for users. Peter Collin Publishing Ltd, UK, Second edition. – 2000. – 56 p.

[9]Check your Vocabulary for Computing: a workbook for users. Peter Collin Publishing Ltd, UK, Second edition. – 1999. – 56 p.

Dictionaries used

[1**] Psihologiya. Slovar' / Pod obshch. red. A.V. Petrovskogo, M.G. YAroshevskogo. – M.: Politizdat, 1990. – 494 s.

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INTERCULTURAL COMMUNICATION

DOI 10.36622/MLMDR.2021.32.1.007

UDC 81-119

LANGUAGE ASSESSMENT AS A MEANS OF INFLUENCING

THE ADDRESSEE PREACHING

D.V. Denisov

____________________________________________________________________________

Moscow Theological Academy

Post-graduate student of the Chair of Philology Denis Victorovich Denisov

e-mail: idionisiyd@gmail.com

____________________________________________________________________________

Statement of the Problem. The paper focuses on evaluative aspects of bishop Vissarion (Nechaev’s) preachings.

The author of the paper aims at revealing the methods and ways of influencing the recipient of the preachings by bishop Vassarion. The evaluative functions of Bishop Vissarion’s preaching have never been analyzed in detail in linguistic literature

Results. Bishop Vissarion (Nechaev) uses a variety of evaluative language means (evaluative nouns, adverbs, verbs, collocations, adjectives) to influence the reader in terms of forming his or her moral and ethical worldview. The author of the preachings uses common evaluative means (good, bad etc.) as well as specific evaluative language means (ethical (moral, kind), aesthectical (beautiful), psychological etc. All these evaluative meanings enable the preacher to reflect his opinion on various aspects of human life. Moreover, the preacher aims at attracting his listeners’ and readers’ attention towards various crucial phenomena of human mental and physical activities and constructing Christian attitude towards them. The preacher uses appraisal and negative evaluation to highlight his views. The extent to which he uses specific and common evaluative means depends on the topics of his preaching. It is worth mentioning that bishop Vissarion uses various epigraphs (fragments from New Testament, epistles of the apostles etc.) which contain evaluative meanings. The latter serve as a starting point for the preacher when he is developing his ruminations and judgements.

Conclusion. Bishop Vissarion’s preachings are focusing on crucial aspects of life of a Orthodox Church Christians. It is the evaluative means that provide the preacher with all the instruments for developing and forming Christian worldview in his listeners and readers. He warns them against various harmful mental and physical activities with the help of negative evaluative language means as well as encourages them to opt for goodness with the help of appraisal.

The preacher has developed a unique metalanguage that combines philological explanations of the most important words in his preachings with their theological meanings. This approach enables the preacher to express himself to the full extent and to reveal for the reader all the implicit meanings that the evaluative words in his preaching contain.

Key words: preaching, positive evaluation, negative evaluation, contrast, addressee of the preaching, addresser of the preaching.

For citation: Denisov D.V. Language assessment as a means of influencing the addressee preaching / D.V. Denisov // Scientific Journal “Modern Linguistic and Methodical-and-didactic Researches”. – 2021. - № 1 (32). – P. 66-73.

Introduction.

In the last several decades, the sermon has enjoyed increased interest from linguists. Some examine genre features of a church sermon [1]; others explore structural aspects of written sermons [2] or uncover linguistic means of persuasion used in Orthodox sermons [3]. Researchers focus on cognitive discursive peculiarities of modern English sermons [4] and various characteristics of sermons in both Russian [5; 6] and English [7]. It is worth mentioning that the

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© Denisov D.V., 2021

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language and the style of a sermon varies from preacher to preacher the same way authors’ writing styles do. Since the sermons by Vissarion (Nechaev) of Kostroma and Galich have never been the focus of linguistic scrutiny, they present a relevant topic for a researcher in the area.

A bibliometric analysis of modern research in evaluative language has shown that scholars attribute considerable significance to the way evaluation is fitted within the unique style of each author. Thus, O.V. Novikova attempted to “identify the system of evaluation means in the prose of V.N. Nekrasov” [8, p. 2].

E. A. Tchernyavskaya examines the role of evaluation and evaluation means in the Russian language using the works by A.S. Pushkin and describing “categories of evaluation and evaluativity as well as peculiarities of evaluative semantics representation in the author’s texts” [9, p. 8]. The researcher concludes that evaluativity presenting itself as the realization of a specific evaluation “interacts with other linguistic phenomena like expressivity and connotation yet does not identical to them” [9, p. 11].

T.I. Dolotova poses the question of how deeply spiritual values are engrained in Russian citizens. The question, in the researcher’s view, is related to the issue of evaluative judgments shaped by mass media. She wants to find out “whether decreased evaluativity in describing events leads to the destruction of conventional linguistic norms of mass communication, forming false stereotypes of asocial behavior and transforming sociocultural aspects of the Russian society” [10; p. 4].

When expressed with the help of language means, evaluation transforms into evaluativity that the author interprets as “a semantic feature reflecting the speaker’s positive or negative stance on the subject and charactering a substantive feature of an object as per understanding of a social group and each of its members” [10, p. 5].

The object of the present study is strategies the preacher employs to influence the recipient of his sermons, while the subject of the study are evaluative utterances with the help of which these strategies are implemented.

The purpose of the study is to identify the most frequently used strategies of evaluation that Bishop Vissarion utilizes to influence the potential recipient of his sermons.

Methodology of the research.

Nowadays, scholars are increasingly often focusing on evaluation, since evaluativity allows one to answer many questions that the anthropocentric approach to language makes one ask. In the fair assessment of N.N. Mironova [11], evaluativity is directly related to the impact of an utterance. It seems reasonable to examine evaluative statements in Bishop Vissarion’s sermons, since the sermon is by nature a genre designed to influence its listener or reader.

For the purpose of the present study, evaluation is interpreted as “information related to the axiological attitude of the speech subject towards a certain quality of the speech object” [12, p. 54].

The present study examines a collection of sermons by Bishop Vissarion titled “About the schism and regarding the schism. Seventeen sermons.” Since peculiarities of linguistic impact uncovered in the present study can be found in his other sermons as well, one may assume that they are typical of Bishop Vissarion’s style and possibly represent a considerable component of his unique style. Therefore, it seems reasonable for this study to concentrate on analyzing the sermons from the given collection.

The primary research methods of the present study are contextual analysis of fragments of the sermons that contain evaluative utterances as well as comparative analysis of a number of sermons to examine the primary evaluative tactics and uncover predominant evaluative strategies. Additionally, the study applies definitional analysis that allows for deeper understanding of the semantic peculiarities of individual evaluative words.

Results of the research.

In the analyzed sermons by Bishop Vissarion the subject of the evaluation is the author himself that presents his axiological judgments about various facts and events to influence his

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listeners, either to call upon them for some action or to warns against some other action; to bring their attention to certain events and shape their opinion to such events; to shed light on certain aspects of the life of believers and to either praise or condemn them. Thus, the object of the evaluation in the sermon are mental and/or physical actions performed by the assumed addressee – or certain generalized actions. By utilizing evaluations, the preacher shows his attitude towards various facts and elicits listeners’ or readers’ response, since evaluation is one of the “pragmatic signals of an utterance” [11].

The examination of the sermons has shown that the author uses a variety of linguistic evaluative means to make an impact on his audience, and such means can be divided into two broad categories of general and specific evaluations. The former allow for ascribing a general positive or negative connotation to an object without going into details (praiseworthy or bad), while the latter “give evaluation of a certain aspect of the object from a particular point of view” [13, p. 75]. Going further, we classify specific evaluation according to the system suggested by N.D. Arutyunova [13, p. 75-76]. This classification focuses on the relationship between the subject and the object of evaluation. All specific evaluative meanings are divided into seven categories that belong to three groups (sensory; rationalistic; and sublimated evaluations).

Bishop Vissarion’s sermons contain both general and specific evaluations that are represented by a wide variety of linguistic means. Their exact ratio within a given text depends on the topic of the sermon. Preliminary analysis has shown, for instance, the preacher’s propensity to use sublimated evaluation.

Thus, “Corrupt Communication” sermon that Bishop Vissarion gave on the 8th anniversary of the Brotherhood of St. Peter of Moscow, is precluded by an epigraph taken from St.

Paul’s Epistle to Ephesians: Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers (Eph 4:29). The use of the quote – an allusion to another text – widens the interpretive space of the text with the thought expressed in the quotation. Evaluative adjective corrupt is defined by the Longman Dictionary of Contemporary English (LD further on) as “something that not pure or has been damaged or partly ruined; immoral or dishonest” [1**]. These two possible definitions of the communication addressed to the listener are juxtaposed against its goal. Edifying and ministering grace to the hearers are presented as good goals of communication. LD gives several definitions of the word grace; for the present study, the following two are relevant:

-God’s kindness that is shown to people.

-The state of someone’s soul when it’s free from evil, according to Christian belief.

These definitions of words used in the epigraph strongly imply thatcommunication is

supposed to bring the listener to the state of peace and goodness. By utilizing this epigraph, Bishop Vissarion shows the reader how to properly interpret the sermon. Further analysis of the text of the sermon suggests correlation between its contents and the meaning of the epigraph.

From the very beginning, the author uses metalinguistic means to give his interpretation of what it means for communication to be corrupt, drawing a parallel to a rotten tree that can be

“beautiful to behold… however, inside it is damaged; touched by rot; sick; sapless.” The last two definitions are of utmost importance, since they qualify the meaning of corruption: corrupt communication by default brings about sickness and rob the listener of the juice of life.

Further examination of the sermon shows that its content is at its core an enumeration of various conspicuous and furtive ways in which the gift of speech can be used to harm others. The author names idle words as the first way to use speech for harm. To condemn idle speech, he references the Holy Gospel: But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment (Matthew 12:36). This type of corrupt communication, in the preacher’s opinion, is the most difficult to detect, since it has “nothing of use to either the speaker or the listener; however, it has nothing obviously bad in it as well;

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nothing criminal in either ethical or religious sense” [1*, с. 96]. One can only classify speech as idle post factum, when there is nothing left after communication but “a dim and restless feeling; a yawn; a hollowness” [ibid.]. Here we see ethical evaluation combined with psychological evaluation. LD gives a following connotation of dim: “to take a dim view of something is to disapprove of it” [1**]. Thus, by calling upon his readers and listeners to denounce idle communication, the preacher warns them that otherwise the recipient may feel restless and lose his or her calmness. Let us point out that Bishop Vissarion methodically uses various definitions of words to explain the consequences of using corrupt communication (in this case, rotten).

With the use of diverse descriptors, Bishop Vissarion attracts the attention of his audience to the range of corrupt communication people employ when they are unhappy with their lives.

The author points out that they at times “belch forth exclamations against God” [1*, p. 97]. Those who repine against God are similar to people spitting at the sky. The pit falls down right on their faces” [ibidem]. LD attributes to the word belch the meaning of coming out in large amounts; letting out loud noises [1**]. The image of someone spitting at the sky uncovers a whole array of negative connotations:

-Aesthetical evaluation (the person with spit on their face looks disgusting) [1**];

-Psychological evaluation (it is only stupid people who would do that) [1**];

-Ethical evaluation (it is immoral to spit at the sky and blame it for your own misery)

[1**];

-Pragmatic evaluation (it is harmful to spit at the sky, since the spit will fall down on your own face) [1**].

By using such harsh imagery, the preacher conveys the feelings of profound disgust and aversion to this response to everyday troubles. The author completes the description of a malcontent with a warning that the rot is easy to pass to the listener. One may contract propensity to repine as one contracts a dangerous disease. This warning is most likely supposed to prevent any communication of the listeners with a complaining person, since the extralinguistic context the audience is presented with would probably cause some anxiety.

Bishop Vissarion goes on to talk about flattery as another example of corrupt communication. Comparing its harm to that of libel, he writes that “flattery, or servility, is no less

shameful when you praise someone not worthy of praise”

[1*, с. 99]. In this case, the author claims, that flattery is akin to servility. It is without doubt immoral in its influence on the addressee, since it fogs the mind with pride and vanity. The person overtaken by these feelings is prone to unreasonable behaviors that may cause harm to themselves. At the same time, the author acknowledges the shamefulness of flattery for the flatterer. Shameful is defined by the dictionary as “behaviour or actions are so bad that someone should feel ashamed” [1**]. It carries both psychological (the feeling of shame) and ethical

(immorality) evaluation.

Bishop Vissarion argues for the harmfulness of flattery by evoking quotes from the Psalms: The Lord will abhor the bloody and deceitful man (Psalms 5:6) and Isaiah: Woe unto them that call evil good, and good evil (Isaiah 5:20). It is of note that the first citation, where the author compares a bloodthirsty, murder-prone person to a flatterer, conniving and cunning. A premeditated murder of an unsuspecting person is unacceptable regardless of the reasons the perpetrator might have. Similarly, all qualities of a murderer are attributed to a flatterer, implying that flattery needs to be viewed in the same light. With a second quotation from Isaiah, Bishop Vissarion paints an image of someone who is cunning, shifty, and experienced in lies. The author attempts to evoke in his reader the feelings of disgust and vigilance. This characterization of a liar can be categorized as teleological (harmful and purposeless relationship that leads nowhere) and aesthecial (discusting) evaluation.

Then, the preacher warns the audience of the dangers of gossip. “Gossip is also corrupt communication. Gossipers harm themselves, since no one can violate the commandment given by Christ, Judge not, that ye be not judged. They also harm the people they criticize by treating

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them without a drop of kindness or compassion as well as by killing compassion in others” [1*, p. 98]. Thus, the abstract presents both teleological (harm to oneself and others) and ethical reasoning (with gossip, people destroy love for the neighbours in others). Let us note that by using a metaphor of killing, the author shows his attitude towards the actions of people who engage in gossip. The verb carries a strong negative connotation and emphasizes how gossip destroys every ethically good attitude that the listener may have towards others.

Bishop Vissarion points out that “using the Lord’s name in vain and similar corrupt communication signifies the lack of fear of God in one’s heart. Where there is no fear of God – and this absence is evidently present in loud irreverent speech – there is no solid foundation for morality; for leading a virtuous public and private life. Every other foundation, which is not fear of god, is rotten by nature. Woe be to the society where irreverent lips belch out corrupt words without any resistance from the listeners: By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked (Proverbs 11:11) [1*, p. 98].

The analysis of the present fragment has indicated that the preacher once again presents his argumentation by using contrasting speech created with the use of evaluative means: corrupt speech and irreverent words are put in contrast with the concepts of solid foundations for morality and virtuous life. Here, the Bishop touches upon yet another trait of corruption: unreliability. It is brought into discourse by yet another juxtaposition; this time the preacher compares it to the solid foundation for morality. This contrast is built with the use of teleological evaluation (rotten versus solid); yet, due to the nature of the object being evaluated (i.e., morality), an additional meaning is brought into view. It is of note that the quote from the Book of

Proverbs contains an evaluative judgment (“wicked”) that has a negative ethical connotation: a wicked person is someone who insults something holy; someone sinful and vicious. In this case, one can see a metonymical transfer from a part to a whole [14]. De facto, “wicked” as a descriptor is applied to a person who utilizes corrupt words; however, Proverbs transfers the connotation to the mouth of the person that utters such words. It seems that Bishop Vissarion purposefully uses evaluation-ridden quotes from the Holy Scripture: applying to the authority of the text, he conveys the message of the sermon more easily.

Analyzing the structure of the sermon, we found out that it presents an attempt to systematize relevant types of harmful speech usage accompanied by an examination of specific reasons why each type is harmful. The sermon contains a large number of evaluative judgments, primarily of ethical and psychological nature. It can be hypothesized that the author avoids positive evaluations to achieve a stronger moral impact.

The author ends his sermon by once again evoking the quote from the epigraph and pleading the audience to use the gift of speech to the benefit of their listeners, that is, to become vehicles of God’s grace. The sermon therefore has a frame structure, and inside this frame a discussion of what it means to have the gift of speech takes place.

“Fair speeches of false teachers” sermon [1*] also starts with an epigraph that is relevant for both the contents of the sermon and its title. The words come from St. Paul’s Epistle to Romans: Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:17-18) [1*, p. 76].

This epigraph also utilizes evaluative words, namely, divisions and offenses. While on the surface good words and fair speeches implies a positive connotation; yet in context one understands that such good words and fair speeches are used by false teachers to serve their own ends; thus, the teleological evaluation is negative. Speaking of the hearts of the simple, Paul emphasizes the self-serving nature of false teachers who abuse the credulity of others. Here, the positive ethical connotation of the hearts of the simple is accompanied by a negative one: to deceive is defined as to make someone believe something that is not true in order to get what

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you want [2**, p. 538]. Thus, the Epistle puts emphasis on the sinful ways of false teachers who lead good people astray.

In his sermon, Bishop Vissarion often refers to evaluative judgments to convey to the listener the meaning of the Epistle and his own views on false teachers. Let us note that these views are in line with the teachings of the Orthodox church. Right after the epigraph, the bishop explains why he chose these exact words of St. Paul:

In these words, St. Paul warns Roman Christians against false teachers who sowed discord and arguments among the faithful, distracting them from the teachings of true spiritual teachers. It was simple people who fell victims to false teachers: in their innocence, they got deceived by good, nice-sounding words and flowery speeches. In their simple minds and hearts, they did not see that beneath such fair-faced words and such eloquence lurks the teaching that will be harmful for their souls [1*, p. 76].

This explanation introduces the contrast between the positive and the negative evaluation: true teachers are counterposed against false teachers, creating a dichotomy of truth and lies. Together with that, the preacher adds another contrast between false teachers and gullible, simple listeners. He both condemns false teachers and reminds his audience that simplicity of heart (a trait that in a different context could have a positive connotation) and gullibility (an evaluation of intellectual capabilities) may lead to falling prey to someone else’s guile. Bishop Vissarion goes on to contrast nice-sounding words and flowery speeches (superficial aesthetics) and harm to the soul (ethics; a more profound level). In this case, the contrast is between the superficial aesthetics of communication presented by false teachers and their false ethical narrative.

In his sermons, Bishop Vissarion quite often transitions from describing the events of the past to the present:

Brethren, the Apostle’s warning against false teachers applies to our times as well; the time that is so rife with false teachers of all kinds that intrude into the Orthodox society with their unrequested services; deceiving the simple of heart with their nice-sounding words and sowing discord and arguments everywhere they go. Thus false teachings spread that are harmful for the society and for the Christian spirit [1*, p. 77].

In this transition to the contemporary state of events, Bishop Vissarion once again turns to evaluative language. The preacher talks of various categories of false teachers and increases the persuasive power of his opinions with evaluative utterances. There are several key contrasts running through the sermon: fair speeches and false teachings; fair speeches and harmful teachings; fair speeches and corrupt words.

The contrast is also built with the metaphor of God’s word used as a spiritual sword. The bishop advices his audience to learn to use this sword “to fight off spiritual enemies and devil’s plots; to use it to slash at hardships and confusion of the spiritual life. Yet, you need to learn to use it beforehand, so that later it becomes helpful and good for your soul” [1*, p. 78]. Let’s note that in this case, teleological evaluation (need for learning) is intertwined with ethics (to fight off spiritual enemies). Therefore, every advice the preacher is giving – even those that can fit one short paragraph – becomes an amalgam of evaluative connotations.

Conclusion.

Having analyzed the sermons presented above, we can conclude that Bishop Vissarion pays special attention to evaluative means that he uses to contrast good actions and bad ones; the same applies to thoughts, views, etc. The preacher utilizes both general and the full range of specific evaluative descriptors. Around ninety per cent of utterances in his sermons contain evaluative means. The author uses evaluative verbs (to belch out); nouns (discord; grace); ad-

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jectives (good; dim; corrupt); both implicit (fair speeches) and explicit (shameful; good) evaluations. Our analysis has shown that Bishop Vissarion purposefully uses evaluative means to create a greater impact on the audience by approving behaviors of value and condemn immoral actions.

The sermons have a distinct structure and are precluded by an epigraph that sets the tone for the narrative and relates to the sermon topic. The preacher picks the evaluative means present in the epigraph as the dominant element of his sermon and both starts and ends the sermon with them. However, he utilizes other general and specific evaluative descriptors as well, since they add to the full presentation of his views.

It needs mentioning that Bishop Vissarion often uses the Gospel to analyze human behavior. He commands the means of pastoral messaging, which allows him to create layered systems of meaning and apply philological analysis to evaluative words in the sermons themselves.

The analysis of sermons by Bishop Vissarion (Nechaev) has shown that with the help of evaluative descriptors the preacher impacts the sermon addressee in several particular ways. For instance,

1)He introduces an epigraph into the context of a sermon, and the epigraph is likely to make the audience more eager to familiarize themselves with the text of the sermon. It also embeds axiological meaning right from the beginning.

2)He utilizes quotes from the Holy Scripture that have evaluations related to the theme of a sermon.

3)He delves into the semantic nature of an evaluative word by explaining its meaning from the philological point of view as well as by applying theological understanding of the event described by the given word.

4)He does not shun from extensive use of means of negative evaluation in multiple contexts within a single sermon to both illustrate the unacceptability of some action and warn about the consequences of the said action.

5)He utilizes positive evaluations to describe actions and events that shape the Christian lifestyle that is founded on fear of God, following the commandments, doing good deeds, and avoiding sin.

All these methods are realized by extensive use of specific evaluative descriptors (psychological; teleological; pragmatic; ethical; and aesthetical), as well as general evaluative descriptors (positive and negative). Among all the types, sublimated evaluations represent the quantitative majority: they add up to over seventy per cent of all evaluative utterances. Among the remaining types, rationalistic evaluations are encountered the most often.

As for possible direction for further research, one can envision studying emotional evaluative component in Bishop Vissarion’s sermons with the use of various digital methods, including the SentiStrength platform that allows for estimating the dominant emotional mood of a text, or Vaal-mini, the software that analyzes its phono-semantic characteristics.

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kand. filol. nauk. Bryansk, 2001. 270 s.

[10]Dolotova T.N. Semanticheskoe pole emocional'nosti i ocenochnosti i ego realizaciya

vpublicistike V. M. SHukshina: dis. ... kand. filol. nauk. Stavropol', 2003. 251 s.

[11]Mironova N.N. Ocenka kak pragmaticheskij komponent vyskazyvaniya // Vestnik MGLU. 1994. Vyp.420. Grammatika i rechevaya deyatel'nost'. S. 74-80.

[12]Teliya V.N. Konnotativnyj aspekt semantiki nominativnyh edinic. M.: Nauka, 1986.

141 s.

[13]Arutyunova N.D. Tipy yazykovyh znachenij. Ocenka. Sobytie. Fakt. M.: Nauka, 1988.

338 s.

[14]Grammaticheskie aspekty perevoda: ucheb. posobie dlya stud. filol. i lingv. fak. vuzov / [O.A. Sulejmanova, N.N. Beklemesheva, K.S. Kardanova i dr.]. Izdanie vtoroe. M.:

Izdatel'skij centr «Akademiya», 2012. 240 s.

Analyzed Sources

[1*] Vissarion (Nechaev), ep. O raskole i po povodu raskola. Semnadcat' propovedej. S.- Peterburg, 1901. 178 s.

Dictionaries Used

[1**] Bol'shoj tolkovyj slovar' russkogo yazyka. / Sost. i gl. red. S.A. Kuznecov. SPB.:

«Norint», 2000. 1536 s.

[2**] Tolkovyj slovar' russkih glagolov: Ideograficheskoe opisanie. Anglijskie ekvivalenty. Sinonimy. Antonimy. / Pod red. Prof. L.G. Babenko. M.: AST-Press, 1999. 704 s.

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