The fate of these terms in the Russian language is in many ways similar to the fate of many words - having emerged and existed for a short period, firmly established in the Soviet era in the category of lexical and stylistic "historicisms", they suddenly revived again. These words moved from the lexical language periphery to the center, becoming one of the frequent elements of journalism and playing with new semantic shades. What is the reason for such a revival, how these terms behave in the modern language space - these are the questions we will try to answer.

The origin of these terms dates back to the beginning of the XX century - the impetus for their appearance was both the pan-European crisis of philosophical and natural science thought at the end of the XIX-beginning of the XX century, and the actual Russian historical events: the defeat of Russia in the war with Japan (1904-1905) and the failure of the proletarian revolution (1905-1907). a fulcrum in the religious mysticism of V. S. Solovyov - this is how God-seeking emerged (N. A. Berdyaev, S. N. Bulgakov, D. S. Merezhkovsky, Z. N. Gippius, etc.). Another part of the intelligentsia, who had previously sympathized with the proletarian revolution, moved away from it or showed hesitation, trying to update Marxism with religious ideas (to give it a new meaning). "the human face") - this is how God-building came about (A.V. Lunacharsky, V. A. Bazarov, early Gorky).

Complex words with the component god(o) - are abundantly represented in the Old Russian language - their number is measured in dozens: they were both tracing papers from ancient Greek lexemes, and created on the Russian language soil. In the XVIII century, quite a lot of such words were also created - either cripples from European languages (mainly French), or stylized as Church Slavonic (God-fearing, God-gifted, God-loving, God-hating, etc.), but most of them did not gain a foothold in the language. In the 19th century, the productivity of this model is minimal - the secular style of the Russian language is already very popular.

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it did not require adding words with this composition. It is all the more interesting that at the beginning of the XX century this type of compound words was again in demand - the reasons lie in the non-linguistic (social and spiritual) plane.

The term God-seeking was born in an atmosphere of spiritual frustration, intense search, doubt and hope. At the same time, related words appear in the Russian language - both autonomous and as appendices: monks-God-seekers ("there were a myriad of vagabonds, fools, monks -"God-seekers"). Bunin. Sukhodol), the god-seeking people (Bonch-Bruevich. Materials for the study of the history of Russian sectarianism and schism. Vol. IV), God-seeking ("symbol of Hellenic God-seeking" - Vyach. Ivanov;" I feel in people not the holy anxiety of God - seeking, but only fear in the face of life " - Gorky. Confession). Against this background, the emergence of the term God-seeking itself is not surprising. The linguistic incentive for its appearance was the activation in the late XIX - early XX centuries of the suffix in the designation of abstract nouns in the field of socio-ideological terms (Lexicon of the Russian literary language of the XIX-XX centuries. Moscow, 1981. pp. 198-199).

The term god-building(stvo) appeared in the same social conditions and on the same linguistic grounds as the previous one: "[Gorky] was the guiding star of the homegrown 'Marxists' and the current 'god-builders '" (Novoe vremya. 1909. 27 Jan.). In the discourse of that time, there was obviously no clear semantic content of the terms; there were many nominations, since God-builders believed that any creativity (and they considered the revolution precisely as the creativity of the people), in general, the creative activity of a person is permeated and sanctified by a religious principle; cf. the abundance of synonyms at that time: "God-seeking differs from God-building or God-creating or God-making, etc., no more than the yellow devil differs from the blue devil" (Lenin. Two letters to Gorky). However, from this word-forming "fan" the term God-building was preserved and fixed, while others remained peripheral language possibilities.

In pre-revolutionary times, there was a sharp, often acrimonious discussion between God-seekers and God-builders in journalism: "In comparison with the catastrophic, convulsively epileptic search for God-Dostoevsky's god - building, Tolstoy's clear and transparent quest" (Vestnik Evropy. 1911. N 3); "aesthetic God-seekers" (Boborykin. The Confessors). In Soviet times, when Marxist journalism became the "only correct" and possible one, the value of these terms began to be "measured" only by Marxist standards: "From the point of view, not personal, but social, all God-building is precisely a loving introspection.-

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pogo philistinism, fragile philistinism, dreamy" self-spitting "of philistines and petty bourgeois" (Lenin. Two letters to Gorky).

After the revolution, the positive pragmatics of the word God-seeker (stvo) is clearly on the decline, in isolated cases occurring only among writers who once shared God-seeking ideas: "The Slavs represent a morally completely new and in some sense extremely dangerous type for European civilization - the God-seeker" (A. Tolstoy. Walking in torment). The negative evaluation of the term wins: "Intellectuals have left everything / And they messed up everything. / Locked up at home, / Got candles, / Incense smoke - / God Seekers "(Mayakovsky. Vladimir Ilyich Lenin); compare also a number of combinations with other lexemes with which both terms were encountered in Soviet journalism: God-seeking tendencies, the substantive participle God-seeking (in A. Fadeev's letter to A.M. Gorky), God-building vacillations, God-building propaganda, God-building teachings, God-building delusions, preaching of God-building, etc.D. N. Ushakov's dictionary qualifies both terms as historicisms - it was considered that these phenomena were finished once and for all. In Soviet times, these lexemes could be excusable in relation to "non-Soviet" or "non-socialist" writers of the past, but they are incorrect and reprehensible in relation to Soviet reality, since they are associated with religion ("opium for the people").

The "rehabilitation" of terms in the public consciousness began in the mid-70s-early 80s of the XX century. First of all, this is due to the names of Yu. Trifonova and Ch. Aitmatov (especially his novel "The Scaffold"). And although at the end of the 80s, similar statements still sound: "to single out [in the novel" The Block"] God-seeking, drug addicts ... it is absolutely impossible" (Studencheskiy Meridian, 1987, No. 10); "Recently... God-seeking motives began to manifest themselves "(Pravda. 1987. May 28), but the public tuning fork is already in a different mood. Activation of these terms occurs in the language plane, which has changed its pragmatic signs: now complex words with the element god(o)- are most often regarded as "positive" or - at least - neutral. They have returned to the common language and are widely used: Our Lady, the pilgrim. Theotokos, Theotokos, theologian, theology, theological, liturgical, divine service, God-man, God-manhood, Epiphany, Epiphany, etc.

In modern speech usage, the word God-seeking is used very widely, while God-building is used much less frequently and mostly with historical allusions. It seems that this is due to non-linguistic reasons: God-building, which was born and developed in the bowels of socialism (Bolshevism and communism), with the help of-

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The fact that there is a growing decline in interest in socialist ideas causes much less public sympathy than the ideas of banned religious thinkers (God seekers) at the beginning of the XX century, which again returned to the intellectual life of modern Russian society. Both terms are now used both in their original meaning, denoting the religious and ethical teachings of the beginning of the XX century (Vladimir Solovyov belongs to the Russian tradition of ardent God-seekers; Abbot Nikon went through a life path typical of a God-seeker at the beginning of our century), and in a displaced, blurred one. Next, we will be interested in the extended meaning and use of these notations.

On the one hand, words update their internal form and introduce new pragmatic components. At first glance, nothing new has happened - etymon has not changed: godseeker (stvo) < "search for god(god)", god-building(stvo) < "building life with the help of god (God)". However, the assessment of this etymon has changed in the public consciousness: the internal form of words is "read" by our contemporaries differently than at the time of the birth of these terms. In modern newspapers, these terms are very common: the great God-seeker Dostoevsky; Baratynsky's God-seeking; we are a nation of God-seekers; modern God-seekers; God-fighting and God-seeking, as well as God-building - truly Russian concepts; the author's God-seeking aspirations; god-seeking moods; the process of natural God-seeking and God-knowing is always inherent in man, etc.

On the other hand, this is the basis for expanding the meaning of the terms - they are now recognized as one of the foundations of Russian existence: the God-seeking institutions of Russian consciousness; the God-seeking detachment from the world of Fr. Sergius (Radonezh); Orthodox religious culture is more deeply involved in the search for God, the knowledge of God; eternal God-seeking and God-building of Russians; the eternal God-seeking of the Russian the beginning of space exploration (from newspapers) and many others.

The return to cultural usage of previously banned books (mainly religious and preaching ones) has further expanded the meaning of the terms: God-knowledge and God-building merge in God-knowledge; the God-seeking science of the ancient Aryan and Greek mystics (Blavatsky's theosophy); India became the land of God-seekers; gurus had long conversations with young God-seekers (A. Men. History of Religions, Vol. 3). Thus, God-seeking is recognized as a property of man as homo sapiens, without dividing into faiths and confessions; in every nation from time immemorial there were God-seekers and God-seeking.

The popularity of terms in the modern language space has become a kind of "key" to the reader's heart, so you can

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observe the penetration of these words and the world of advertising, which is richly loaded with their invitational texts: Bulgakov's bogoiskatelskaya fiction; elements of detective (mystical detective), everyday drama, God - seeking and God-fighting mysteries; in poetry and lyrics, and politics, and God-seeking-what a person lives in the 90s (from newspapers).

For the sake of justice, it should be noted that both at the beginning of the XX century and now in the official Russian church, God - seeking and God-building are recognized as intellectual seduction, so in Orthodox journalism such hobbies were and are evaluated quite negatively-as delusions and intellectual pride. However, religious journalism cannot have a decisive influence on public consciousness, so such evaluation remains within a limited group of texts.

Thus, the terms God-seeking, God-building (and their cognates) have made an interesting semantic and pragmatic (socio - evaluative) turn in their time (indeed, a century, having appeared a hundred years ago): from the emergence and their free competition in journalism at the beginning of the XX century - through the negative socio-ideological evaluation of the Soviet era - to the modern one a turbulent period of rethinking many concepts.

Saint-Petersburg

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