Crisis communication during the coronavirus period: the case of the Russian Orthodox Church

The Russian Orthodox Church is no exception. The current situation could cause quite serious damage to the organization's image and affect its further positioning. Imposed sanitary and epidemiological restrictions objectively limited current practices of interaction between the Russian Orthodox Church and parishioners making their stay in the temples dangerous. In this regard, one of the largest non-profit organizations in Russia changed its positioning strategy, moving to the implementation of a proactive marketing strategy, based, among other things, on a proactive change in communication with the target audience in line with the changing external environment. This allowed the ROC not only to maintain its popularity and importance, but also to reach a new level of development, associated with the active use of advanced technologies and PR strategies.

The interest in crisis communication of the Russian Orthodox Church arises for several reasons. First, according to public opinion polls, during the pandemic, the Russian Orthodox Church managed to maintain a fairly high level of confidence on the part of the population [1]. Secondly, in conditions of crises there is a tendency for socio-political splits to intensify, therefore the fact of joint work of socio-political institutions in line with one idea is especially important. In particular, M. Lipset and S. Rokkan, highlighting the conflict between church and state as one of the four leading structural conflicts, noted that it is based on an acute contradiction between the mobilization function of the state and the historically established privileges of the church [2]. In the conditions of the coronavirus, this conflict line did not develop precisely because of the timely change by the church of its communication strategy, aimed at comprehensive support of the anticovid decisions made by the authorities.

Based on this, the main tasks of the article are to identify the main direction of crisis communication of the ROC, its effectiveness, as well as its relationship with the state crisis communication.

The concept of crisis communication and its features. To analyze crisis communication, it is necessary to take into account that the crisis as a whole has three dimensions: substantial, stochastic and cognitive. In the first case, a crisis is a violation of the parameters that allow the subject to function in the usual way. In the second, a rare event. In the third, a situation that is new for the organization and its employees, which does not fit into the usual patterns of the organization's functioning [3, p. 154].

These three dimensions of the crisis determine the features of crisis communication, which is expressed in making quick decisions in a short time in a situation of lack of information about the event.

Researcher Golub O.Yu. identifies several methodological approaches to the study of crisis communication. The first approach is systemic, it involves the analysis of the relationship of internal factors in connection with the external situation. The second – informational, draws attention to the problem of the content, quantity and structure of information in the social system. The next one is an approach based on game theory and considering crisis communication as a way of building mutually beneficial exchange between the media and organizations (access to information is changing to a tool for controlling the crisis).

Another approach can be found in the framework of the information-integration theory, which focuses on the comparison of information by a person from different sources. And finally, the last approach represents the interconnection of cognitive, integration and semiotic dimensions that study crisis communication based on the concept of communication meaningfulness and psychological impact on a person through linguistic means [4, Pp. 142-144].

Based on the objectives of the study, the latter approach to the analysis of crisis communication will be used as the main one. It allows you to analyze the features of communication of a particular socio-political actor from the point of view of his communicative capabilities.

In general, crisis communication in the work will be understood as "purposeful sys- temically organized communication activities aimed at preventing a crisis, reducing its likelihood and severity before the onset of a crisis, overcoming and reducing reputational damage in the event of its occurrence, mitigating the consequences and restoring reputation parameters after completion" [5, p. 102].

Moreover, the forms of crisis communication will differ depending on the characteristics of the crisis itself. This is how the following classification of crises is distinguished: "known unknown" and "unknown unknown". The former presuppose that the actors realize that this or that event may happen, but the exact time of its occurrence and the very probability of a crisis cannot be established. The second group of crises is absolutely new situations, the existence and development of which was impossible to assume [6, p. 139].

In addition, we note that crisis communication will depend on the duration of the crisis and the time spent on developing a response to this crisis. There are sudden (no time to prepare and plan for response), emerging (time for research and planning, preparation for the extreme phase of the crisis becomes the main task) and persistent crises (can last a long period of time, despite attempts to prevent or solve it) [7].

In general, crisis communication should take into account the following conditions: a sharp reduction in the number of controllable parameters, a shift towards basic needs according to A. Maslow's scale, an increase in the role of information, a change in communication channels, the creation of their own life support and safety systems [8, Pp. 513514].

Nevertheless, there are general patterns in the implementation of crisis communication. One of the main rules of crisis communication is the need for communication in itself, since the information vacuum contributes to the development of rumors and speculation that can damage the organization. F. Seitel briefly describes the behavior during the crisis period, citing the following formula: "Say everything and say it as soon as possible!" [9, Pp. 545]

Methodological features of the analysis of communication of the Russian Orthodox Church. The topic of crisis communication of a religious organization in the sociopolitical space is poorly studied; therefore there are no clear strategies for the organization's behavior. However, the particularities of communication of a religious organization, not in the socio-political space as a whole, but in a small group during the period of preaching, are also of interest for research.

Five strategies are distinguished here: the strategy of confessional identification, explaining, calling, evaluating, and the strategy of fascial analysis [10].

To analyze the crisis communication of the ROC in practice, it is necessary to turn to discourse analysis. Within the framework of this study, the critical discourse analysis method based on the works of N. Fairklow will be an acceptable method of discourse analysis.

The difference between this direction of discourse analysis is the rejection of cognitive analysis and the transition to the analysis of social effects. Thus, discourse is studied in three dimensions: discourse as a text, as discursive practices and as social practices. In this regard, three areas of research arise: description (based on the position of the participant in the discourse), interpretation (highlighting ideological frames) and explication (critical analysis of the data obtained) [11].

At the stage of considering discourse as a text (descriptive direction of research), the text itself and its internal meanings and relationships are studied. Thus, linguistic and rhetorical means of transmitting information are studied, semantic figures are identified, and the structure of the text is analyzed. A special place in the study is occupied by work with metaphors, metonymy (replacing one word with another) and synecdoche’s (transferring the general to the particular), which helps to identify the identification of the addressee of speech or text.

Discourse as a social practice allows you to analyze the ideological aspects of the text, the strategy of domination and the exercise of power. The connection of the texts with the general social context is important here.

Due to the combination of these directions of discourse analysis, it becomes possible to carry out a comprehensive analysis of the text, analyzing its internal structure, the con- text of writing and its place in political discourse.

In addition, for a comprehensive analysis of tests, it is necessary to take into account the specifics of working with the media, paying attention to the following principles [12]:

• 1.    The media clearly respond to sociocultural changes in society, reflected in their discursive practice;

• 2.    It is necessary to investigate not only the language and structure of the text, but also the accompanying video images and sound effects;

• 3.    When analyzing the text, it is necessary to take into account the transformation of the test as a result of discursive practices;

• 4.    Text analysis should be both linguistic and intertextual in nature;

• 5.    When analyzing the text, it is necessary to consider the relationship between the communicators presented in the text;

• 6.    It is necessary to combine cognitive analysis with the analysis of speech practices;

• 7.    It is important to take into account the socio-cultural context that influences the creation of texts.

Analysis of the crisis communication of the Russian Orthodox Church. To analyze the crisis communication of the Russian Orthodox Church, the “Word of the Shepherd” program was selected in the period from March 25 to June 23, 2020, which corresponds to the time when the most serious quarantine measures were taken. The final sample included eleven episodes of the program, fifteen minutes each. The first important indicator of the changes in the communication strategies of the ROC during the crisis is the change in the form of the transmission itself. In the period from 2000 to 2021, "The Word of the Shepherd" had only two formats: answers to questions from viewers in a television studio and a sermon after the service in the temple (since 2009).

Due to coronavirus restrictions, temple attendance was limited, which led to a transformation in the format of the sermon. The number of episodes with answers to questions was approximately equal to the number of episodes in the sermon format. Thus, the information agenda of the Russian Orthodox

Church is being adjusted to the existing realities.

Issues devoted to answering questions were partly related to the explanation of religious canons, partly mediated with the coronavirus theme (the topic of loss of loved ones, loneliness, love for one's neighbor, etc.).

In the end, there were four issues directly related to the coronavirus. The main topics of the first issue were mutual assistance in difficult times and the search for the causes of what is happening. The patriarch in his speech speaks about the danger of the coronavirus crisis for public relations: «when a common danger arises, human ties are destroyed: everyone begins to think only about himself and, sometimes, this leads to social collapse, internecine strife, clashes, and the loss of a human face» [13]. Another important message concerns the need to help our neighbors: «... so that we do not lose the ability to do good deeds, so that despite this infection, which provokes the alienation of a person from another person, while maintaining all the necessary prescriptions, so as not to be carriers of infection, we must not forget our neighbors and to the extent of strength and ability to help them» [13].

Patriarch Kirill sees in the coronavirus a test that is sent to rethink the life of mankind: «The Lord calls on our self-confident, technological civilization, which believes that everything is available to it and everything is possible, to assess the limits of its capabilities and appreciate the fragility of this civiliza-tion» [13].

The idea of rethinking the life of mankind is touched upon in more than one issue, they were also in the issue dated 04/18/2020: «The tragic overestimation of human capabilities, supported by undoubted achievements in science and technology, deprived many of a critical look at themselves. We can do everything, and when a person says this, he stops in his development: both mental and moral» [14] and in the issue of 05/23/2020: «The Lord allows us these trials so that we can think about our limitations» [13].

At the same time, the coronavirus crisis is not understood as something absolutely negative. So the issue of 04/11/2020 is completely devoted to understanding the concept of a cri- sis. In particular, the Patriarch refers to the original understanding of the crisis as a change, saying: «A crisis is a change and a change for the better or for the worse depends only on us. In order for the change to become for the better, we must remember that man was created by God and God with his righteous and infallible law must be at the center of man's life» [15].

At the same time, the ROC did not ignore the coronavirus restrictions, realizing the seriousness of the disease, referred to in the program as a «terrible disease» , «misfor-tune», «global tragedy» and «terrible infec-tions».

Moreover, the Church actively urged to stay at home and comply with quarantine measures: «The Church calls on us, before the victims in our families, to take upon ourselves the obligation to strictly comply with all those regulations that are offered today by the sanitary authorities of Russia» [15].

Calling to stay at home, the Patriarch recalls the story of Mary of Egypt, who went into the desert. The Patriarch calls to stay at home and pray: «Today there is no desert either in Moscow, or in St. Petersburg, or in other places, but there is one place that can become a desert - this is our own home» [16].

Thus, the information policy of the Russian Orthodox Church went in the same direction as the state position on the issue of coronavirus. The ROC supported all restrictive measures. At the same time, the information policy was to some extent permeated with missionary ideas, calls for people to reconsider their own lives and their own attitude to the church and God.

Separately, it should be noted that when addressing believers in times of crisis, the Patriarch in his speech supports and instructs them. Information policy addresses the moral and ethical side of the individual and tries to revive the best qualities in a person. There is no despondency in his speech, but rather a hope for a more favorable future.

At the same time, in terms of compliance with epidemiological measures, the Patriarch is quite strict and categorical. This categori-cality is confirmed by our own example: the implementation of all quarantine measures, as evidenced by the change in the transmission format.

Conclusion The crisis communication of the Russian Orthodox Church had three distinct tendencies. The first trend is support for public policy during the coronavirus period. At the same time, support was expressed, among other things, through their own observance of anti-corruption measures and condemnation of people who do not comply with them. The second trend is the missionary tone of information policy. In other words, communication through the call of people to turn to the church and to God, the need to correct a person. This tendency is typical for the church, as it correlates with the usual strategies (during the sermon) of confessional identification, explaining / clarifying and invok-

The third trend is the support of the population. It clearly expressed the compensatory function of the church: consoling people and instilling in them hope for the best.

Thus, the crisis communication of the ROC as a whole fit into the general communication strategy of the religious organization presented above. In the context of the changing external environment, the church not only did not contribute to the exacerbation of a possible social conflict associated with the desire of believers to pray in churches and trust in “God's miracle” in the fight against the pandemic, but also demonstrated its readiness to introduce new methods of interaction with the target audience, which became possible thanks to implementation of an proactive marketing strategy.

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