Religious identity as a form of correlation of a person, a social group with a certain socio-semiotic religious system has various types: normative-confessional, folklorized, nomadic, virtual and marginal ones. Any religiosity is accompanied by certain specifi c meanings, which are combined into discourses. The types of religious identity diff er from each other in many ways. Essential among them is the specifi c discursive accompaniment of each type of religious identity. Religious identity is accompanied by the following discourses: philosophical, theological, mythological, ideological, political and artistic ones. Each type of religious identity creates its own specifi c discursive hierarchy. Some discourses can dominate others, reducing some meanings and discourses and hyperbolizing others. Normative-confessional religious identity is based on the precedent texts of Holy Scripture and Tradition and on a deep vertical context, which form a strong philosophical and theological discourse. The folklorized identity, or the so-called "folk religiosity" is based on the social and communicative with relationship "storyteller-listener". Folklore interpretation is based on the subjective and personal interpretation of the narrator, who can arbitrarily add or exclude any aspect of religious information. A folklorized religious identity does not imply the existence of precedent texts and vertical context. The subjective intention of the "storyteller" - mythological, political, or artistic - can become the dominant discourse of folk religiosity. The hierarchy of discursive support of religious identity is based on a complex sociosemiotic process of social metonymy, when any aspect of religious meaning, an insignifi cant pattern of secondary discourse can replace the entire complex system of religious teaching. Normative-confessional religious identity, due to its discursive accompaniment, becomes in a multi-confessional society an important semantic element of patriotic discourse that strengthens Russian civil identity, while all other types of religious identity, due to their discursive accompaniment and discursive hierarchy, become the base of the discourses of opposition, frontage and, ultimately, ethnic nationalism.