Values in the protocol genre in the official business substyle of the religious functional style

Lo Di ORCID: 0009-0009-2970-4216 Postgraduate student; Department of Russian Language, General Linguistics and Speech Communication; Ural Federal University 620000, Russia, Sverdlovsk region, Yekaterinburg, Vostochnaya str., 40, sq. 35 luodi574@yandex.ru Other publications by this author

Religious communication and its functioning is an urgent subject of modern philological research. Scientists study the religious style in general ^{[2, 7, 21, 43]}, his genres ^{[4, 6, 10, 23, 36]}, the existence of texts in a crisis era ^{[28, 19]}, the language of different denominations of Christianity ^{[32, 47, 44, 26]}, problems of translation into vernacular languages ^{[38, 42, 31, 40, 41]}. Of particular interest are studies at the intersection of various forms of social consciousness ^{[29, 34, 39, 33, 28, 35, 37, 45]}. The genre of protocol ^[27] and the official business style in religious communication have not been sufficiently studied, while in secular communication the axiological potential of the genre of protocol in a religious functional style is actively explored ^{[3, 25]} The subject of our attention in this study is the axiological potential of the genre of protocol in a religious functional style ^{[1, 8, 13, 16, 46]}.

The concept of "value" was first proposed by the German philosopher and naturalist Hermann Lotze back in the 1860s. "At the turn of the XIX ‒ XX centuries, a special discipline, axiology, was already being formed within the framework of philosophy, the subject of which is values" ^[14]. Anthropologist K. Kluckhohn notes that "a value is a conscious or unconscious idea of the desired, characteristic of an individual or a group of individuals, which determines the choice of goals (individual or group) with taking into account possible means and methods of action" (value is a conscious or unconscious idea of what is desired, characteristic of an individual or a group of individuals, determining the choice of goals (individual or group), taking into account possible means and methods of action [author's translation – L. D.]) ^[30]. Values not only determine how we understand the expectations and characteristics of individuals or groups, but also guide us in choosing goals and adopting strategies and methods of action that correspond to these goals. As defined in the Concise Psychological Dictionary, "in a broad sense, values can be not only abstract attractive meanings or situational values, but also concrete material goods that are consistently important to an individual. In a narrower sense, it is customary to speak of values as spiritual ideas enclosed in concepts that have a high degree of generalization" ^[9].

In the process of in-depth study of the religious functional style, we note the significant role of the official business sub-style, in which protocol, as one of its representative genres, has not yet attracted the attention of scientists. The protocol is traditionally understood as "a genre of official business style, the purpose of which is to document the course of discussion of a certain issue and the official decision of this discussion" ^{[17, p. 259]}. The Church, as a public organization, is responsible for recording important information about major events and key decisions. To ensure the completeness and accuracy of this information, the church makes extensive use of protocols as its primary recording tool.

Due to the widespread use of the protocol genre in the religious sphere, it becomes important to study its value content ^[27].

The purpose of the study is to study the values in the genre of protocol in the official business framework of the religious functional style.

The object of the study is the genre of protocol in the official business framework of the religious functional style.

The subject of the analysis is the specificity of explication of values in the genre of protocol in the official business framework of the religious functional style.

The research material is the journals (protocols) of the Holy Synod published on the official website of the Russian Orthodox Church ^[22].

The work uses a categorical-textual method developed at the Ural scientific school of Linguoculturology and stylistics ^[15].

The scientific novelty lies in the fact that the study of the protocol genre in the religious sphere on a categorical-textual basis was carried out for the first time, which indicates the research potential and prospects.

The text categories of the theme and the composition are closely related. The composition of the text as a linear unfolding of its content is typified according to the general laws of genre formation ^[5]. In the texts of the protocol, the categories of topic and evaluation are related. Therefore, before studying the values of the genre of minutes of meetings, we need to clarify the compositional and thematic features of the genre.

The genre of protocol in traditional, secular use has a strict composition, "its substantive parts are strictly defined and arranged in a fixed sequence" ^{[17, p. 259]}. The following parts of the protocol are distinguished: the ascertaining, or substantive (listened to), in which the topic is stated, and the final, or certifying (decided), in which the category of the topic is further developed. Based on the analysis of the material, we found that the composition of the protocol genre in the religious functional style almost completely coincides with the traditional composition of the protocol, the only difference is the presence of a variable stating part of the judgment.

Let us turn to the result of the analysis of the explication of the category of evaluativeness (values) in the genre of protocol. Observations show that value judgments, axiologems, are concentrated in the compositional stating and final part, which is introduced by the cliche LISTENED TO (reference), HAD a JUDGMENT or DECIDED. N. A. Kupina believes that "it is advisable to interpret the axiologeme as a verbal nomination of a value that is basic for an individual; for a social group; for national linguistic culture as a whole. In speech, individual words and phrases that are axiological can acquire axiological labeling" ^[12].

Let's analyze the stating part of the protocol. During the pandemic, the ministry of mercy intensified in the Church. Since the beginning of the pandemic, additional food and clothing assistance has been organized in most dioceses for those in need [http://www.patriarchia.ru/db/text/5797265.html During the Great War, Priest Nicholas wrote a lot about Russian heroes who died at the front, served prayer services, preached sermons in which he called for mercy, for help to the injured, wounded, and crippled soldiers [http://www.patriarchia.ru/db/text/5605040.html ]; In Due to the difficult social situation and food problems in the Southeastern regions of Ukraine, it was decided to send humanitarian aid to civilians and people in need in Donetsk and Luhansk regions[http://www.patriarchia.ru/db/text/4538212.html]. The compositional stating part (reference) contains the axiologeme mercy. The clergy define charity as "the highest virtue: active compassion and specifically expressed kindness towards the needy, burdened and suffering" ^[24]. "Mercy is a spiritual compassion that causes a desire to help, protect, save" ^[11]. It is noted that mercy has an active character, "causes effective participation in the fate of suffering people" ^{[11, ibid.]}.

The Church attaches importance to compassion for the suffering, inspires people to actively help souls in need, this demonstrates the humanistic care and moral responsibility of the church.

Awareness of human salvation, the spirit of self-sacrifice, willingness to endure pain and death are also among the values of religion: During World War II, he organized the rescue of thousands of Serbian children from a concentration camp in Hungary and stood up for the flock, protecting it from punitive actions. After the war, Bishop Irenaeus was falsely accused of being an enemy of the people and placed under house arrest for 17 months, and upon returning to church service in 1946, he was repeatedly physically attacked by militant atheists and severely beaten, from the consequences of which he died on April 6, 1955. Memorial Day ‒ March 24 / April 6 [http://www.patriarchia.ru/db/text/6051881.html ]. Self–sacrifice is "the action of a person sacrificing himself, his benefits, and material goods for the benefit of others who need it. It is a voluntary and joyful sacrifice that underlies the growth and development of mankind" ^[20]. Self-sacrifice, as an act that transcends animal instincts, deeply embodies the believer's unwavering desire for a higher spiritual sphere, which is quite consistent with the altruistic values promoted by religion.

Anti-discrimination ideas emphasizing human equality and mutual respect are also an important value of religion. A special session of the forum was devoted to the fight against racism, xenophobia and discrimination, as well as the problem of intolerance and discrimination against Christians and believers of other religions [http://www.patriarchia.ru/db/text/1230534.html ]; criminals also have the right to freedom of religious belief: Federal Penitentiary Service of Russia It was recommended to continue work on strengthening cooperation with representatives of religious organizations in order to realize the rights of convicts to freedom of conscience and freedom of religion, to actively use the potential of religious organizations in the prevention of recidivism among persons who have served criminal sentences, as well as to continue work on expanding the network of rehabilitation centers for persons released from prison[http://www.patriarchia.ru/db/text/2367549.html].

Every life is equal and unique from the moment of conception, and its value and dignity should not be denied or diminished: THEY HAD a JUDGMENT about the developed inInter - councilIn the document "On the inviolability of human life from the moment of conception" [http://www.patriarchia.ru/db/text/6087932.html ].

Forgiveness is considered one of the important values of religion. It encourages people to free themselves from personal grievances and strive for social peace and reconciliation in a broader perspective: the call to the believers of Russia and Poland to "ask forgiveness for the insults, injustice and all evil inflicted on each other" does not mean oblivion, the document says. "Memory is an important part of our identity. We also have a duty of remembrance to the victims of the past, who were tortured and gave their lives for loyalty to God and the earthly fatherland. To forgive means to renounce revenge and hatred, to participate in the creation of harmony and brotherhood between people, our peoples and countries, which is the basis for a peaceful future." [http://www.patriarchia.ru/db/text/2507811.html ].

So, the compositional part of the REFERENCE contains axiologems: respect for life, care for vulnerable groups of the population, the spirit of self-sacrifice, mercy, forgiveness, anti-discrimination ideas.

The examples in the final part (resolved) show that axiological judgments are often associated with the intention of gratitude, which is itself a value for Orthodoxy ^[6]. For example: to thank the Primate of the Russian Orthodox Church for the labors and the joy of prayerful communion brought to the archpastors, pastors, monastics and laity of the Kolomna Diocese and the St. Petersburg Metropolia [http://www.patriarchia.ru/db/text/6087932.html ].The intention of thanksgiving is expressed using the infinitive to thank in the first meaning: "1. Being internally obliged to someone, to feel and express a sense of gratitude, appreciation" ^[18]. In the speech genre of gratitude, from an axiological point of view, the component of the direct addressee is important (who should I thank?) and an indirect object (what should I thank you for?). Values are concentrated in it. The order of the thank-you recipient object corresponds to the hierarchical structure and status: thank (whom?) The primate of the Russian Orthodox Church, the archpastor, the pastor, the monks and the laity of the diocese. To thank (for what?) for the hard work and the joy of prayer communication – these axiologems are key to religious communication.

The intention of thanksgiving is also expressed with the help of essences. gratitude in the meaning: "A feeling of gratitude to someone" ^{[18, ibid.]}. To express deep gratitude to all those who donate large and small contributions to support refugees and injured civilians remaining in the conflict zone, as well as to all the numerous workers who put their efforts to support these people, including those at risk to life and health [http://www.patriarchia.ru/db/text/6087932.html ] To express deep gratitude (to whom?) to all those who donate and to all the many workers. The order of subjects of gratitude is determined by the importance of their role from the point of view of the church.

Thus, the protocol genre reflects in a religious style axiological religious attitudes (gratitude, respect for life, care for vulnerable groups of the population, the spirit of self-sacrifice, anti-discrimination ideas, mercy, forgiveness, etc.), which are concentrated in the compositional stating and final parts of the text.