The Russian language is considered one of the most difficult to learn. And this fact is very easy to explain only by the number of parts of speech in it, not to mention their special forms. In the school course of the Russian language, children are introduced to the participle precisely as a special verb form, however, many linguists argue that it is an independent part of speech, which has its own grammatical features.
Communion in Russian
The definition in the textbook for grade 7 sounds something like this: a participle is a special form of words denoting an action with pronounced signs of an adjective that answer questions which? doing what? and what did he do? In fact, these are verbs that describe the action of an object and at the same time determine its features in a certain period of time. It is this feature of this part of speech that is not only a stumbling block in determining its independence, but also a common mistake in denoting the function of words in a sentence that relate to it. Quite often, students confuse the participle with verbs or adjectives. Such errors lead to incorrect spelling of words and incorrect punctuation in a sentence. How to distinguish a participle from a verb or an adjective, how to understand whether it is full or short participle? Examples that will clearly show how participles are formed from verbs in different conjugations can be found in this article. Also here you can find a description of real, passive participles and verbal adjectives.
Similarities of participles with verb and adjective
The participle includes grammatical signs of two parts of speech: a verb and an adjective. Like a verb, it can be perfective and imperfective, or, in other words, it can mean a completed or incomplete action. It can take the form of reflexivity and can be active or passive. Like adjectives, there is a full and short participle. In addition, this form of the verb changes in gender, cases and numbers, which may well mean its independence. It should also be noted that the participle can only have the present and past tenses. It has no future tense. For example: jumping - imperfect view in the present tense and jumping - perfect view in the past tense.
Participle Features
All participles, depending on what sign they show, are divided into two types: passive (indicating the sign of the object to which the action is directed) and real (indicating the sign of the object that performed the action). For example: guided - guiding, openable - opening. Depending on which verb is taken to form the participle, a different tense form comes out. For example: look - looking, looking, looked; view - viewed, viewed. The example shows that from the verb of the imperfect form, where there is no indication that the action will be completed, the past and present participles are formed, and from the perfect form only the past. From this we can also conclude that the formation of the participle is directly related to the type and transitivity of the verb, the form of which it represents. In turn, passive participles are also divided into two types: short participle and full participle. Another feature of the sacrament is that, together with the words dependent on it, it quite often forms a turnover, which is separated by commas in writing.
Valid participles
To form real participles in the present tense, the initial form of the verb is taken as the basis and the suffix is added to the first conjugation -usch-, -yusch-, and to the second -ash-, -ash-. For example: jump - galloping, treat - treating. To form a real participle in the past tense, suffixes -t- and -ti- replaced by -sh- and -vsh-. For example: go - riding, carry - carried.
Passive participles
Passive participles are also formed as a result of the replacement of suffixes. To form the present tense for the first conjugation of verbs, suffixes are used -eat-, and for the second -them-. For example: love - beloved, store - stored. In order to get the passive past participle, the infinitive with the ending -at or -et and adds a suffix to the verb -nn-. For example: draw - drawn, stick - pasted. For verbs ending in -it, when forming participles use the suffix -enn-. For example: dye - dyed, whiten - bleached. If the end of the verb -ot, -ut or -yt, then to get the participle use the suffix -t-. For example: inflate - inflated, smack - ripped.
Short and full communion
Passive participles have two forms: short and full. The short participle has the same grammatical features as the short adjective. They are formed from the full form of the participle and can vary in numbers and gender, but do not decline in cases. In a sentence, a short participle often acts as a nominal part of a compound predicate. For example: I am not loved by anyone. However, there are exceptions in which the short participle is used as a separate definition associated with the subject. For example: pale as hell. Full participles contain the grammatical features of both an adjective and a verb, and in a sentence they are always a definition.
Participles and verbal adjectives
Participles are characterized not only by the presence of morphological features of the verb, their meaning in the sentence is especially important. They have the ability to subjugate words to themselves, while forming turns, which have already been mentioned. However, if the temporary signs that bind the action to themselves are lost, then the sign of the object becomes permanent. And this can only mean that the participle has lost all its verbal attributes and has become an adjective, which depends on the noun. For example: restrained character, tense strings, high spirits. Given this possibility of the participle turning into an adjective, one should analyze the word very carefully so as not to confuse these two similar, but at the same time different parts of speech.
Scheme of morphological parsing of the sacrament
Although the participle is not distinguished into a separate independent part of speech, but only they say that it is a special verb form with elements of an adjective, nevertheless, morphological analysis is carried out according to the same scheme as the analysis of independent parts of speech. First of all, the name is determined, in this case it is a participle. Further, its morphological features are described: the initial form is determined. That is, they put the word in the nominative case in the masculine and singular; describe constant signs, which include the following indicators: real participle or passive, indicate the time in which the word is used in the sentence and the type of participle; the next paragraph is a description of non-permanent signs: number, gender and case (for full participles). At the end of the analysis, the syntactic function of the participle in the sentence is described (whether it is a definition or acts as a nominal part of the predicate).
Participle(Greek κοινωνία (kinonia) - communion; μετάληψις - acceptance) (- from Greek Εὐχαριστία (eucharist) - thanksgiving) - in which bread and wine are changed into the true Body and true Blood of our Lord, after which the believers consume them in abandonment and into Eternal Life.
In the early Church, communion was also called koinonia, ( communication), i.e. communication of people with God and in God, i.e. stay in His and .
The Savior Himself said: “He who eats My Flesh and drinks My Blood has eternal life, and I will raise him up on the Last Day” (). With these words, the Lord pointed out the need for all Christians to have the closest union with Him in the Sacrament of Communion.
Who can a priest not allow to receive Communion?
Those whose sins fall under the Church canons, which prohibit communion. The basis for a ban on communion for a certain period may be a serious sin (fornication, murder, theft, witchcraft, renunciation of Christ, obvious heresy, etc.), or a moral state that is completely incompatible with communion (for example, refusal to reconcile with a repentant offender ).
What is Communion?
Archpriest Evgeny Goryachev
Leading.
What is Communion? Is this a Mystery? Rite? priesthood? Magic or sorcery?
Father Eugene. Good question. speaks to some extent in a language that is very understandable to all people, but - up to a certain point. After this moment, the language of conventions begins, the language is iconic, the language is sacred. The term "Communion", as well as synonyms: the Eucharist, the Holy Gifts, the Body and Blood of Christ, refer precisely to this. Returning to your question, I would say that, of course, in history, people who were not inside the ritual circle, that is, those who perceived it from the inside, being ecclesiastical, the Sacrament of the Eucharist was perceived both as a rite, and as magic, and as witchcraft . The famous novel by L.N. Tolstoy's "Resurrection" directly indicates that this is something barbaric: "They eat their God." This is something connected with paganism, with some kind of infernal antiquity, it cannot be perceived by a modern person. But, of course, he does not relate to this in the way that external people think about it, and from some time Tolstoy became external in relation to the Church, but they perceive it in the way both Holy Scripture and tradition teach about it, and the Lord, the Installer of this Sacrament Jesus Christ. I have already said this word - "sacrament". The Church perceives this as something mysterious, which we cannot fully explain, but simply share the experience of experiencing in this sacred ceremony every Christian who absorbs the Holy Gifts. In short, I would say that the Sacraments differ from other commandments of God in that they do not talk about ethics, but about mysticism. They were given to us precisely in order to make ethics real, not an abstraction, which we look at and say: “Yes, it’s beautiful, yes, it’s right, but I can’t fulfill it.” Everyone probably remembers the fresco of the Sistine Chapel "The Creation of Adam", where the Divine hand reaches out to meet the human hand. So, I would say this: the Sacraments, including Communion, were given by God so that our human weakness would receive support in the Divine fortress. God from eternity stretches out his hand in order to support the weak hand of man. And all the Church Sacraments, starting with Baptism and ending with the Wedding and Unction - they are addressed precisely to this. God supports us, including through the Sacrament of the Eucharist.
Leading.
What does "Body and Blood" mean? What is cannibalism?
Father Eugene. This may be perceived as such, based on the linguistic context, but if we turn to the Biblical story, we see that the One who established this Sacrament, our Lord Jesus Christ, refers listeners to the most ancient Biblical story: “Your fathers ate manna in the wilderness and died, the bread that I will give you will be for you into eternal life.” “Give us this bread every day,” said the Jews. “I am the bread that came down from heaven,” says the Lord Jesus Christ, “whoever eats the Body and drinks my Blood, he will have life in himself.” These terms sound: Body and Blood, but whenever we eat meat, no matter whose: pork, beef, venison, rabbit - we always taste dead separateness. And at the Last Supper, not the dead, but the living Christ pointed to the bread and said: "This is my body." Not the dead, but the living Christ pointed to the cup of wine and said, "This is my blood." What is the essence of the Mystery? In a way inexplicable to man, the whole living Christ was united with this bread and this wine, so we do not partake of a dead separateness, but of the whole living Christ.
Leading.
Yet why - Communion?
Father Eugene. Indeed, it is very interesting. Participle. We see in this word, as it were, two sides: a prefix and, in fact, the very root “part”, that is, we join something, become parts of something larger. The apostle Paul said, "Don't you know that you are bodymates with Christ?" What does it mean? In the usual order of laws, we eat so that what we eat becomes us. If a person is not very picky about the amount of food eaten, then you can track on the scales how much he recovered after he sat at the table. In the Church Sacrament, the order of regularities is directly opposite. It is not food that becomes us, but we become what we partake of. That's why we say "Communion", we become part of something bigger.
Leading.
Can everyone take communion?
Father Eugene. Of course, yes, but for this it is necessary to meet several conditions. Of course, a person must be baptized, because the pass, forgive me for this image, to participation in the mystical life of the Church, the pass to the rest of the Sacraments, is precisely baptism. The Church cannot allow an unbaptized person to the Sacrament, because this would be violence against him. If he did not show his desire to be a Christian, to offer him a purely Christian pastime, spiritual mysticism, this would be a violation of his freedom. But, even if a person was baptized in childhood, but lost faith or perceives Communion as a magical rite, or he has some other motives and considerations in this regard, then the Church recalls that Communion in this case can not only ennoble and heal man, but it can be to his detriment. By the way, Judas, a participant in the Last Supper, also took communion, and it is said about him that "with this piece Satan entered him." Why? The greatest shrine, which should both ennoble, and transform, and heal, at the same time becomes for Judas a path to a worse life. Because in his heart he already carried the desire to betray the Savior. The priest, leaving with the Eucharistic chalice, always utters the same words: "Come with the fear of God and with faith." With faith that it is indeed the Body and Blood of Christ. And with fear, because one can take communion not for improvement, not for healing, but for judgment and condemnation.
As for reality, here, it seems to me, the Christian tradition was divided into two unequal camps, and Orthodoxy went in the middle between them. Protestants began to say that Communion should be perceived as a kind of symbol, behind which there is no reality, as a convention. Christ speaks of himself in the Gospel as a door, but we do not perceive him as a door. Talking about a vine, that doesn't mean He's a vine branch. So Communion is a convention and nothing more. There is another extreme, which perceives this as a naturalism of hypertrophied form: it is meat and blood. In this case, indeed, it is legitimate to speak of anthropophagy, this is cannibalism in its purest form. As I have already said, Orthodoxy chooses the middle way, which does not dare to say that it is only a symbol. It is a symbol, but behind this symbol is reality. And he does not dare to speak of naturalism, because in this case we partake of dead separateness. I repeat: the living Christ enters into a person in order to transform him, but everything depends on the state of the soul in which the person takes communion. Every person can take communion if he is baptized, but the fruits of this Communion depend on the moral component of each individual person.
Leading.
If a person is baptized and believes in the truth of the Holy Gifts, is it necessary to observe any additional conditions in order to receive communion?
Father Eugene. Quite right, such conditions are necessary. If a person is baptized, and if at the same time he does not doubt that this is the Body and Blood of Christ, the Holy Gifts, nevertheless the Church requires additional preparation from him. It consists in attending worship, reading the Holy Scriptures, and finally, in fasting. Why is this needed? When we sit down at an ordinary table, at best we read a short prayer, and at worst we just cross ourselves and eat food, nothing more. But the fact is that no matter how the Holy Gifts and any other products are related in their substantial form, this is food, in the end. We still say that this is a special food, and since it is special, then our preparation for it is expressed in the fact that we tune our soul in a certain way. After all, the body and soul are very closely connected. We commune in order to get a result in the soul, but before we partake, we act on our body and on our soul so that the Holy Gifts cause the necessary echo. Not in the sense that this is some kind of magic: I subtracted so many prayers or fasted, and then the grace of the influence of the Holy Gifts will be such and such, but if I did less, there will be less. No, but because we prove to God - as, say, we prove our love to the bride, our care to the sick mother - we prove to God that we tremble before this Sacrament. We are afraid to defile the gift that God has given us with our unworthiness. Although, of course, the painful perception of the topic of unworthiness should not lead us to the area where a person, due to pseudo-piety, does not receive communion at all. I think that if you perceive Communion as a medicine, then a person, approaching the cup, keeps in his mind one simple thought: "I am not worthy, Lord, make me worthy."
Leading.
How often do you need to take communion?
Father Eugene. If we talk about the church-legal side, then if a person prays, tries to fulfill the commandments, reads the Holy Scriptures, does good deeds, but does not take communion, then we are talking only about a greater or lesser degree of his falling away from church fullness. Because the Lord said, "If you do not take communion, you will not have My life in you." If we talk about the technical side of things, then it seems to me that this mood, which I mentioned, the desire to meet with God, to meet in order to fulfill the commandment and receive renewal - it should be multiplied by an internal self-disciplining attitude. Why? Because there can be addiction in this case too, if a person, figuratively speaking, steps into Communion, opening the door with his foot, then he needs to take a break. When he takes communion with trepidation and feels that this trembling has not left his soul, he can do this at least every week.
hegumen Peter (Meshcherinov):
The gospel proclaims to us the words of Christ: I came that they may have life and have it abundantly (). I am the way and the truth and the life (). The Lord, wishing to join us to Himself, to give us this “abundant life”, chose for this not some kind of mental-intellectual or aesthetic-cultural way, but the simplest, most natural way for a person – through eating.
As food enters us and dissolves in us, penetrates to the last cell of our body, so the Lord wanted to penetrate us to our very last molecule, unite with us, partake of us, so that we would partake of Him to the end.
The human mind refuses and is unable to understand the terrible depth of this action of God; verily, this is the love of Christ, which surpasses all understanding (cf.).
priest Alexander Torik:
It should be noted that in some cases, usually for the lack of faith of a priest or those praying, the Lord allows a miracle to happen - bread and wine to become real human flesh and blood (such cases are even provided for in the priestly “Misal Book” in the instruction for priests called “Teaching News”, in the emergency section).
Usually, after some time, flesh and blood again take on the form of bread and wine, but an exception is known: in Italy, in the city of Lanciano, for many centuries, Flesh and Blood with miraculous properties have been stored, into which bread and wine were put on the Divine Liturgy ().
saint († 1923):
“Communion more often and do not say that you are unworthy. If you talk like that, you will never take communion, because you will never be worthy. Do you think that there is at least one person on earth who is worthy of communion of the Holy Mysteries? No one is worthy of this, and if we do receive communion, it is only through the special mercy of God. We are not created for communion, but communion is for us. It is we, the sinners, the unworthy, the weak, who need this saving source more than anyone... I often commune you, I proceed from the idea of bringing you to the Lord, so that you feel how good it is to be with Christ.”
holy righteous John of Kronstadt:
It is a disaster for the soul to not partake of the Holy Mysteries for a long time: the soul begins to stink of passions and sins, the strength of which increases as we do not come to the Sacrament of Communion for a long time.
Participle is a special independent part of speech in Russian, which combines the properties of a verb and an adjective. This is manifested in the fact that the participle is formed from the verb, but answers the questions characteristic of the adjective: what ?, what does ?, what did ?, what did ?. School pupils and linguistic students should be able to correctly determine the type of sacrament. This is a constant morphological feature of the sacrament, it significantly affects the interpretation of the meaning of the word. To determine the type of communion and avoid mistakes, it is important to use the advice and follow the algorithm.
Determine the type of attachment. Recommendations
- First, determine from which verb the participle was formed. This part of speech combines the features of an adjective and a verb. View can be passive and real. Either the object performs some action, or some action is performed on the object:
- real participle denotes the action of an object, for example: reading - someone is reading, a person is reading a book;
- the passive participle describes an action performed with an object, for example: readable - something is being read, a book is being read by a person.
- real participle denotes the action of an object, for example: reading - someone is reading, a person is reading a book;
- You can determine the type of participle by asking appropriate questions to it:
- what did he do? doing what?- questions of real communion;
- what's being done?- the question of the passive participle.
- what did he do? doing what?- questions of real communion;
- Put the participle in full or short form. Notice if the participle you are considering can have both forms. Remember an important sign of the type of this part of speech:
- the real participle has only a full form in Russian, it cannot be put in a short form without violating language norms;
- passive participle can have both forms: full and short; for example: readable - readable.
Real participles are shortened only in some dialects, choosing separate words for this. You can immediately distinguish a violation of the norm of the Russian language: reading - reading.
- the real participle has only a full form in Russian, it cannot be put in a short form without violating language norms;
- Please note: passive participles in short form change in Russian by number and gender. For example: read - readable - readable - readable.
- Sort the sacrament by composition. It is advisable to make a complete analysis of the word by composition in order to accurately find the suffix. It is this part of the sacrament that is its formal species attribute. Each type of this part of speech has specific suffixes:
- real participles: suffixes -ash-, -usch-, -yashch-, -sh-, -vsh-;
- passive participles: suffixes -em-, -nn-, -enn-.
- real participles: suffixes -ash-, -usch-, -yashch-, -sh-, -vsh-;
- Draw your own summary table of signs of the type of sacrament. Enter into it all the useful information about the different methods for determining the type of this part of speech: on questions, suffixes, the presence of short and full forms. Provide your table with your own examples. Then it will be much easier for you to correctly determine the species of the participle, and you will quickly remember all the information using different types of memory.
- Please note that some participles have long passed into another part of speech. Outwardly, they resemble participles, but in fact they are adjectives, since they denote actions and states that have become permanent features of objects. For example, canned peas. Such words should be parsed as adjectives.
How to determine the type of sacrament correctly? Follow the algorithm and remember the recommendations.
- Write down on a separate sheet of communion, the type of which you need to determine.
- Remember your table and begin to consider words in accordance with it. To begin, ask a question before the sacrament.
- Check if this participle has a short, long form.
- Disassemble the word by composition. Select the suffix and find out what form it corresponds to. Determine the type of participle.
- Check yourself: write down the verb from which the participle is formed. Make up a phrase with it. Think about it: is it an action performed by an object or an action that someone performs with an object? Make final conclusions and write down the type of sacrament.
Participle is the part of speech that means object attribute by action and answer questions which? which? which? which? Sometimes the participle is considered not as an independent part of speech, but as a special form of the verb.
Participles are formed from the verb and have some of its constant features. Participles are perfect ( read, excited ) and imperfect form ( reading, excited ). The form of the participle coincides with the form of the verb from which it is formed ( excited - from the perfective verb to excite, worried- from the imperfective verb to worry).
Like the verb, participles have a sign of time, but for participles this sign is constant. Participles are past ( listened) and present tense ( listening). There are no future participles.
denoting attribute of an object by action, participle combines signs verb and adjective . Like an adjective, the participle agrees with the noun in gender, number and case (these are its inconstant features): child playing, girl playing, children playing . Some participles, like adjectives, can form a short form: built - built, born - born .
The initial form of the participle is the nominative singular masculine. syntax function participles: in full form most often perform the function definitions , and in short form - nominal part compound predicate .
ATTENTION. You have to differentiate!
adjectives and communion answer the same question, indicate the sign of the subject. To distinguish between them, you need to remember the following: adjectives designate a sign by color, shape, smell, place, time, etc. These signs are constantly characteristic of this subject. And the participle denotes a sign by action, this sign flows in time, it is not always characteristic of the subject. Compare: reading room - adjective, sign by purpose, and reading person - participle, sign by action; bold - emboldened, dark - darkening, troublesome - bustling . Participles are also formed with the help of suffixes peculiar only to them: - ush- (-yusch-), -ash- (-box-), -vsh-(-sh-), -em-, -im-, -om-,-t-, -enn- (the latter is found in adjectives).
Put theory into practice!
(pass tests with checking the answer immediately and explaining the correct answer)
In Russian, it is a form of a verb, but it also has the features of an adjective. Therefore, not all linguists single out the participle as a separate part of speech.
But in schools, the sacrament is a special one that has a lot of signs of an adjective. In addition to the fact that the participle answers the questions of adjectives, it also
denotes a sign of an object, but this sign is associated with an action and is also called a verbal sign or a sign by action. For example, falling snow is snow that falls.
With what the sacrament is, students get acquainted in the 6th grade. Before that, it is not distinguished from an adjective. Like adjectives, participles can be of any gender and can also be plural. The sacrament has an initial form. It has gender and number. For example, the word "flying" can be in the form "flying", "flying" and "flying". Participles are also declined according to cases, they can stand in a short form, for example, "open", "painted". It is always a definition in a sentence, like an adjective.
What is participle in terms of verb signs? Participles are in the present and past tense, however, there are no future participles. For example, "sitting now" and "sitting before". Another verb feature is the view, and in phrases built according to the type of control, participles require a noun in the accusative case. There are reflexive participles, for example, "stumbling."
It is very important to correctly determine the conjugation of the verb from which the participle was formed, otherwise you can make a mistake in writing the suffix. It is also important to be able to determine the basis of transitivity and to know what reflexive verbs are. Therefore, before studying what a participle is, you need to study the topic "Verb" in detail.
All sacraments are divided into two large groups. They are active and passive. You can distinguish them not only by meaning, but also by suffixes. indicate that the object itself does something. The suffixes -usch-, -yushch-, -ashch-, -yashch- are attached to the basis of the verb in the present tense, and for the verb in the past tense -vsh- and -sh-. For example, sleeping, chewing, flying.
If the action is performed not by the object itself, but by someone else, then the sign of this action is denoted by passive participles. The suffixes -nn-, -enn-, -t- are involved in their formation. For example, licked, closed, turned on. Passive participles are not formed from all verbs. For example, the verb "to take" does not have the form of a passive participle; such participles are not formed from intransitive verbs either. But only passive participles form a short form.
Very great difficulties for students arise not from the passage of the very topic "What is the sacrament", but from the inability to correctly write participle suffixes. Students make especially many mistakes when writing the double letter "n".
What is the sacrament, you need to remember and know after school. In order to use words correctly in written and oral speech, you need to be able to form them.
