The article attempts at sociological and socio-semiotic conceptualization of marginal religious identity phenomenon. On the basis of previous authors’ researches the conclusion of the existence of thee types of religious identity is drawn: standard and confessional, folk-like and marginal, and of two vectors of orthodox identity: «urban» and «rural». The urban vector of religious identity is distinguished by big rationalism, various hierarchy of values and various discourse maintenance. The three types of religious identity in various degree are presented by five discourse types: philosophical, theological, mythological, artistic, political, ideological. The structure of religious identity – standard, confessional, folk-like, and marginal is constructed by socio-semiotic discourse elements: various hierarchies of basic topoi, communicative strategy, and non-institutionalized discourses, discourse genres ratio, various types of religious meanings reduction, and various types of inter-textuality. Sociologically, marginal religious identity is formed on the basis of folk-like rural orthodox identity of the orthodox religion characterized by a socio-semiotic peasants culture exaggeration. Socio-semiotically, marginal religious identity is formed by means of social metonymy amplifying small meanings, reflecting traditions, rituals of everyday culture which are accumulated in mythological, ideological, political and artistic discourses at, simultaneously, reducing basic, fundamental, philosophical and theological meanings. In addition, marginal religious identity is formed by nomadic orthodoxy, which is characterized by a great number of pilgrimages outside which religious identity significant markers (regular visiting of church services, prayful practices, the Lent, sacred texts reading, etc.) are not present. Structurally, marginal religious discourse consists of conservative and liberal trends.