The paper presents the results of a study of the peculiarities of personality construction of Orthodox identity in the context of secularization of society. It is substantiated that taking into account the multiplicity of religious manifestations opens new opportunities in studying the peculiarities of constructing Orthodox identity and determines the development of its various aspects depending on the processes of secularization and re-sacralization, which is primarily expressed in the restructuring of religious life. According to the results of theoretical analysis, Orthodox identity is defined as the result of social identification that occurs in the process of religious socialization of a person in the institution of religion through the inclusion of a person in the system of confessional relations (institutional component), through the implementation of religious practices of everyday life (non-institutional component) and through its perception and internal assimilation of religious doctrines, values and norms (intimate-personal component). Accordingly, the study of the peculiarities of the construction of Orthodox identity was carried out taking into account all three components. A theoretical model of personality construction of Orthodox identity in a secular space is proposed, which consists of: social dimension (levels of secularization); institutional dimension (discursive mechanisms, temple practices); non-institutional dimension (everyday religious practices); personal dimension (individual religiosity) and religious constellations, in the form of a person’s religious experience of his nature (relationships between components). The complex program of methods for revealing features of construction of the personality of orthodox identity in the conditions of secularization is substantiated. It is shown that the adequacy of the application of research procedures is based on the need to take into account the diversity of components of Orthodox identity, the constituents of which are at different levels of social reality. Based on hierarchical cluster analysis, the specific consequences of a person's sensitivity to a particular secularization influence («society», «family», «personality») are identified and the structure of many objects (people in the sample) and their division. on homogeneous groups (subsamples). Four sub-samples have been identified, depending on the peculiarities of individuals' responses to secularization processes, which appear as independent subject variables in quasi-experimental research and constituents of different models of Orthodox identity – «traditional», «mixed», «pragmatic», «profane». It is shown that the content of the institutional component (common to all models) is constructed under the influence of the main mechanisms of religious discourse, namely: the mechanism of ideological universalization (legitimation of the state of affairs; declaration of permanence, immutability of facts independent of specific conditions); categorization mechanism - conceptualization (selection of facts from a certain group on the basis of a specific feature); mechanism of unification - ritualization (standardization of the state of affairs; symbolic construction of forms of institutionality and everyday life). For the first time, the peculiarities of the content and structure of traditional, mixed, pragmatic and profane models of Orthodox identity as forms of integration of everyday and institutional practices in a secularized society are singled out and described. The specifics of the models describing the peculiarities of the construction of the Orthodox identity by the person are determined. The socio-psychological consequences of the process of secularization, which characterize the field in which the Orthodox identity is constructed, are singled out: 1) restructuring of the religious life of society and the individual, which results in diversification of models of Orthodox identity; 2) re-sacralization of everyday life, which leads to the actualization of confessional affiliation as a need for a certain social identity; 3) desynchronization of the content of moral and ethical regulations as a consequence of significant changes in the system of social institutions; 4) syncretization of views, values and norms produced by different religious traditions, which leads to semantic changes in religious identity. It is proved that the peculiarities of constructing models of Orthodox identity of the individual come from the action of various mechanisms that underlie them: traditional as the doctrinalization of the foundations of Orthodoxy; mixed as the appropriation of the provisions, values and norms of Orthodoxy; pragmatic as a rationalization of the basic provisions of the Orthodox tradition; profane as a utilitarian use of religious practices.
