The Russian language is rich in a large number of different parts of speech, which help to build a competent and logical text. But it is impossible to imagine our native speech without participles, forms of the verb, which contain both its features, and adjectives. Participles are a synthesized part of speech that has a large number of expressive possibilities and can perform different functions in a sentence. It must be studied in the course of the school curriculum.

in participles

First of all, it is necessary to give a definition. The participle is called a verb form that combines the features of an adjective and a verb and answers the questions what? which the? The participle characterizes the action and its sign at the same time. So briefly you can explain what the words related to this part of speech are - this is leading, screaming, knowing, becoming, living, readable and many others.

Since the participle is inseparable from the adjective, they have some common features. So, participles can change in numbers, gender and cases. It is important to note that both short and full participles have these features. Examples of words that have these features, bringing them closer to adjectives: dreaming - dreaming (change by gender), recognizing - recognizing (singular and plural), composed - composed - composed (change by cases: nominative, genitive and dative, respectively).

Signs of a verb in a participle

Since the participle is one of the forms of the verb, these two parts of speech are closely related and have a set of common features. Among them, one should note the appearance (perfect - said, imperfect - speaking), recurrence and irreversibility (laughing, removed), pledge (passive - prepared, real - aging). Transitivity and intransitivity is another sign that characterizes the sacrament. Examples of words that are transitive are cleaning (room), reading (newspaper), intransitive - downtrodden, inspired.

A special point is the presence of participles of time. It must be remembered that this part of speech has only the past and present tenses. Participles do not have a future tense form.

Valid participles

This group of participles names the action that the object itself performs. But what is it in practice? Examples of words of this category - frightening, whispering, lived, screaming, flying, etc.

In a sentence, the real participle describes an action that develops simultaneously with the one that names the predicate (for example: Mother is watching a child play).

Special situation with real past participles. What action describes a particular participle can be judged after determining from which it is formed. So, if the real participle is formed with the help of the corresponding suffixes from the perfect verb, then the action occurred before the other, called the verb. For example, there is a student in the class who has solved a test. The participle is formed from the verb "decide" (what to do?) - the perfect form. There is a student in the class doing a test. In this case, the sentence uses the imperfect participle.

Passive participles

Another variation of this part of speech is the passive participle. Examples of words that fall into this category might be: created, purchased, dressed, built in, driven, etc.

This type of participle describes an action that is performed on an object. In turn, the process that calls the participle can occur both simultaneously with what the predicate is talking about, and end earlier, nevertheless have a connection with the present moment.

Very often, both in speech and in literature, one can find a passive participle with a dependent word. Examples of such phrases: a work written by a composer, a music track listened to by a music lover, etc.

Connection with other parts of speech

The participle can be transformed into other parts of speech under the influence of various processes that contribute to the development of the Russian language. So, the participle can be substantiated into a noun (it is necessary to pay attention to such words as commander, future, which answer questions who? and what?).

Another important concept is the adjectivized participle. Examples of words that have been affected by this process are fried, mature, intimate, innate, etc. A completely logical question arises: how to distinguish a participle from an adjective in each specific case? One of the main signs that will help separate these parts of speech is to find a participle with a dependent word. Examples of such words: potatoes fried in a pan, an act of resentment, etc.

Parsing participles in the topic "Morphology"

In the course of studying each part of speech, both in the school curriculum and in the curriculum of any philological faculty, there are tasks for parsing a particular word in a sentence. To do this, it is necessary to determine the part of speech to which this lexical unit belongs, and correctly perform the analysis. So, let's try to parse the sacrament. How to determine that the word is a representative of this particular part of speech? You just need to know the typical participle suffixes. Examples of words containing suffixes -usch-, -yushch (participating, thirsty), -ash-, -yash- (hurrying, sleeping), -vsh- (becoming), -t- (deceived), -enn-, -nn - (built-in, recognized), -om-, -em- (adored, led), - all these are participles, real and passive, past or present tense.

So, parsing the participle consists of substituting a question for it (most often which one?), identifying it as a participle, indicating the initial form of the masculine gender, the singular in the nominative case, defining the verb and the suffix with which it is formed from it. It is also obligatory to indicate the type, the presence of recurrence and transitivity, pledge, tense, form (short or full), gender, number, case and declension, in this particular sentence.

Everyone knows how mysterious and difficult our Russian language is to learn. It "has" a huge number of parts of speech and their various forms. Short and full participles are particularly difficult. Let us consider the distinctive features of these verb forms in more detail.

Peculiarities

Linguists have not yet decided what place in morphology to give participles. The authors of textbooks on the Russian language have completely different attitudes to this issue. Some argue that it is only a form of the verb, which expresses not only the action, but also its attribute. Others say that it is quite independent and refer it to parts of speech. But one thing is known: short and full participles are simply indispensable for our speech. Without them, we will endlessly use the word "which". For example:

A singing person is a person who sings.

A sick child is a child who is sick.

The work done is the work that has been done.

Having various dependent words with it, the sacrament is part of the sacramental turnover that adorns our speech.

For example: The wind blowing from the sea refreshed my face.

Full form

One of the features of this part of speech is the ability to form forms. More than adjectives, it is not subject to any part of speech.

The full and short forms of participles differ both grammatically and syntactically. How not to confuse them? The full form is called passive participles, which usually answer the question "what". They are called passive because in their meaning they imply an action performed by someone.

It is impossible to form short ones from it.

Example: Acquired - acquired, resolved - resolved.

Short and full perform different syntactic functions. This is because they have different purposes. The full form, answering the question "what", is a definition. This is its main similarity with the adjective.

Therefore, the participle, which is part of the turnover, is usually called a separate definition.

Don't forget about punctuation marks. If which includes only full forms, stands after the word being defined, then in this case commas must be placed on both sides.

The forest, shrouded in haze, is very beautiful.

If the turn comes after the main word, then in this situation commas are not put in any case: Job done on time was approved.

short form

As we managed to find out, short and full participles are in many ways similar, but they play different roles in sentences.

This form is formed by cutting off the endings from the full one and adding other endings: carried out - carried out(removed -th and part of the suffix, adding -a).

Consider the proposal: The trip was paid for. The short form of the full participle "paid" is no longer a characteristic of the attribute by action. Now she herself shows the process, being part of the predicate. Thus, the short form plays the role of the main member of the sentence.

The main feature is that short and full participles can change by gender. Written - written, laid - laid, lost - lost.

It's not that hard to tell them apart. A correctly asked question for the sacrament will help to easily distinguish the short form from the full one.

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 the word "kinonia" ( 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 the 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 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

1. 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: read - something is being read, a book is being read by a person.
     
2. 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.
     
   Remember that this method of verification must be combined with a more academic one: by formal signs indicating the appearance. However, this method will help you initially focus on a certain type, and then check whether the participle corresponds to it by highlighting the suffix in it.
   
3. 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 in Russian has only a full form, 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.
     
   If your sacrament does not have a short form, it is valid. Sometimes the short form of the passive participle may seem archaic, but you will see that it is quite consistent with the norms of the language. For example: breakable - breakable.

   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.
   

4. Please note: passive participles in short form change in Russian by number and gender. For example: read - readable - readable - readable.
   
5. 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-.
     
6. 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 long 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.
   
7. 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.
   

Algorithm for determining the species affiliation of the participle
How to determine the type of sacrament correctly? Follow the algorithm and remember the recommendations.

1. Write down on a separate sheet of communion, the type of which you need to determine.
   
2. Remember your table and begin to consider words in accordance with it. To begin, ask a question before the sacrament.
   
3. Check if this participle has a short, long form.
   
4. Disassemble the word by composition. Select the suffix and find out what form it corresponds to. Determine the type of participle.
   
5. 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.
   

Follow the recommendations, determine the type of sacrament according to the algorithm, then you can do the job correctly.

Introduction

I believe that the participle is one of the most difficult parts of speech. It depends on the grammatical indicators of the verb. Four, and if we take into account reflexive, then six participles are formed from transitive imperfective verbs. So, from "read" six participles are possible: reading, reading, reading and return: reading, reading.

V.I. said very aptly about the sacraments. Dahl, the author of the famous dictionary: "The part of speech involved in the verb, in the form of an adjective." Here, attention is paid not only to the content, but also to the form of the participle, since with its “appearance” it really resembles an adjective: it changes in gender, number and case, agrees with nouns and answers the question which one? Therefore, participles contain signs of both verbs and adjectives. The ancient grammarians also noticed this duality of the participle, giving it the name "participle", i.e. participle of the name and the verb. The combination of signs of different parts of speech in one word naturally makes these words richer in content, and therefore more economical, which M.V. Lomonosov: "These verb names serve to reduce the human word, containing the name and the verb power. This property of participles to include "they had the power of the verb" is widely used in written speech, especially in fiction. Pictures of nature, portrait characteristics, internal The experiences of the characters are very often conveyed by writers through participles, but in ordinary colloquial speech the participles are sharp. We do not say: a carriage galloping over a bridge; a servant sweeping the room; we say: which jumps, which sweeps, etc. - replacing the expressive brevity of the sacrament with a sluggish turn "

In my abstract, I wanted to explain the most difficult points in education, use, etc. participles. The main difficulty and frequent errors arise from the fact that many people confuse participles with adjectives. In comparison and on examples, on mistakes, you can still learn to write correctly and understand all the subtleties and depths of the great Russian language.

Participle

The participle is a hybrid verb-adjective form, which in the school tradition is considered as a special verb form. Participles connect the signs of a verb and an adjective, expressing the meaning of the procedural attribute of an object. Verbal signs of participles:

1. The nature of the verb control is preserved (for example: dream of freedom - dreaming of freedom);

2. The form of the corresponding verb is preserved;

3. The participle has two voice forms (in accordance with the two voice concept) - active and passive voice (for example: allowed - active voice, allowed - passive voice);

4. The sacrament has two tense forms - present (loving, beloved) and past (loving) tense.

All verbal signs of participles are constant, variable signs are signs of an adjective: gender, number, case, full or short (for passive participles) form and the corresponding inflection in a sentence - a predicate or a definition.

Present participles are formed from the verb stem of the present tense with the help of suffixes -usch-/-yushch, -ash/-yash- - real participles, suffixes -em-, -om-, -im- - passive participles. Past participles are formed from a stem with an infinitive stem. At the same time, to form real participles, the suffixes -vsh- are used if the stem ends in a vowel (for example: hear-be - heard) or -sh- if the stem ends in a consonant (for example: brought-ti - brought-shi). When forming passive participles of the past tense, suffixes -nn- are added to the verb stem if the stem ends in a vowel, except for /i/ (for example: hang-t - hang-n), -enn if the stem ends in a consonant or /and/, moreover, in the latter case, /and/ drops out (for example: shoot-th - shot-shot, brought-ti - brought-enny), -t- - to form participles from some verbs of unproductive classes with stems on i-, s-, o -, as well as from verbs of the IV productive class (for example: sshi-t - sshi-ty, wash-t - washed-ty, stab - stabbed, turn-t - turned-t). The initial form of the participle, like the adjective, is the nominative singular masculine.

A common feature of the use of participles is that they belong to book speech. This is explained by the history of the sacraments.

The main categories of participles refer to the elements of the literary language, borrowed from the Old Slavonic language, which affects a number of their phonetic features, for example, the presence of u in present participles: current, burning, which correspond to the adjectives fluid, hot, which are Old Russian participles by origin, and also in the presence of a number of participles in front of a solid consonant under the stress e, while in the verbs from which they are formed, under the same conditions, there is e (o): who came, but came, invented, but invented, flourished, but flourished.

The connection of participles with the Old Slavonic language in the 18th century. noted by Lomonosov, who in his "Russian Grammar" explains about several categories of participles that they are used only from Slavic verbs and are unacceptable from Russian. So, he writes: "The real tense of the present participle ending in -sch, are derived from verbs of Slavic origin: crowning, writing, nourishing; and not very decent from simple Russian ones, which are unknown among the Slavs: speaking, champing." The same is noted by him regarding the passive participles of the present tense "From Russian verbs, which were not used by the Slavs, produced, for example: touched, shaken, soiled, very wild and unbearable to hearing", and regarding the past participles of the active voice: "... for example, blurted out, blurted out, dived, dived, very disgusting. At the same time, Lomonosov also notes the great relevance of participles for high styles of speech, pointing out that they "rely more decently in rhetorical and poetic writings than in simple calm or in common speech."

At present, two centuries after Lomonosov, there are no restrictions on the formation of participles from purely Russian verbs that are alien to the Old Slavonic language. And the examples of unacceptable participles demonstrated by Lomonosov do not create the impression of insulting the linguistic instinct about which he speaks with such categoricalness, and are quite acceptable. The main categories of full participles are productive and are easily formed from any verbs, including from neoplasms (vernalizing, vernalizing, vernalizing). The passive participles of the present tense are the least common, but they are also productive in some types of verbs (contaminated, formed, stored) and unproductive only with the suffix -om- (carried, driven, sought).

But even now, firstly, participles are an accessory of the literary language (they are absent in dialects); secondly, they almost never occur in colloquial speech.

Standing apart are short participles of the past tense of the passive voice (written, brought, poured), which are widely used in everyday speech and are used in dialects.

On the contrary, for different styles of book speech, full participles are one of the most necessary means, which is used extremely widely. This is due to the fact that participles contribute to the conciseness of speech, making it possible to replace subordinate clauses; compare: Enterprises that completed the plan ahead of schedule and Enterprises that completed the plan ahead of schedule; Delegate elected by the general meeting and Delegate elected by the general meeting. In newspaper speech, turns with participles are almost always preferred.

Participles in their meaning are close to adjectives and often turn into adjectives. The general difference between participles and adjectives is that the participle denotes a temporary sign of an object created by the action of the object itself (real participles) or the action carried out on this object (passive participle), while the adjective denotes a permanent sign of the object, for example: flying seeds are seeds that fly are in motion, and flying seeds - seeds that have structural features that make them easy to fly, are carried by the wind. The adjective, on the contrary, only characterizes the object and does not give information about the state it is in, so the phrase is possible: The earth was covered with flying maple seeds, although these seeds lie motionless on the ground.