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Zapożyczenia greckie w syryjskiej anaforze Św. Jakuba Brata Pańskiego

100%
Rucki M., Abdalla M.
Przegląd Orientalistyczny
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2017
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issue 1-2
155-165
EN
In this paper, the traditional Syriac Anaphora of St. James is described in its current form. Numerous Greek borrowings are present in the Syriac text of the Anaphora, testifying to the long-term contact of the Syriac language with the Greek. Some of the Greek words became known in Syriac before the Christian era, and they can be found in other dialects of Aramaic. Some were borrowed when the Assyrians embraced Christianity, and are kept traditionally alongside the Syriac words still used in the Liturgy. Some words were later incorporated into the Anaphora of St. James, who certainly had never used them.
2
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Dva aspekty epiklézy nad komunikantmi vo východných anaforách

86%
Huďa T.
Studia theologica
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2023
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vol. 1
55-74
EN
: The introduction to the article characterises the epiclesis, its place and significance in liturgies (especially Eastern) and its theological aspects. Epiclesis is a prayer inviting the Holy Spirit on gifts as well as on communicants. The next part focuses on the relationship between epiclesis and transubstantiation, as well as the place of the priest in the epiclesis. The main part of the work offers a theological reflection on the significance of that part of the epiclesis in which the Holy Spirit calls on the communicants to transform and sanctify them. The fundamental question of the issue is focused on the question of what actually transforms communicants? We have to look at this question from two aspects. Is it the prayer of the second part of the epiclesis itself, or is it the eating of Christ’s body and blood? From the very texts of the anaphoras and their epiclesis, we believe that it is precisely the eating of the transformed gifts by the communicants that makes them worthy of the remission of their sins, the hope of the resurrection and of eternal life in the communion of the glorified Church. Based on the formulations of the double epiclesis itself and the relationship between its two constitutive parts, we have divided it into three groups. In some anaphoras there is only a request for the transformation of gifts, in other cases in the request for the transformation of gifts there is a request for the transformation of communicants. In the most famous anaphoras, it is possible to observe equal substitutions for the transformation of both gifts and communicants.
3
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Illatio hispánsko­‑mozarabské liturgie

86%
Kopeček P.
Studia theologica
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2018
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vol. 4
71-92
EN
The article describes the basic motif of praise as it appears in Hispanic liturgical texts that perceive God‘s action in the dynamics of salvation. The theme of creation and redemption is the cornerstone of every illatio, which evolves in the subsequent eulogy. Additional motifs contained in illatio, which according to the liturgical year are marked as paschal and lust, are developed from this original and basic theme. The original image of creation and redemption also refers to the one mystery of Christ, his incarnation, suffering and glorification. The theme of the incarnation is mariological and represents Mary as Mother and Virgo. It leads to a deeper eclesiological reflection, because she is an icon of the Church.
4
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Analiza porównawcza słownictwa nawiązującego do miłosierdzia Bożego w syryjskiej anaforze św. Jakuba w odniesieniu do kanonu modlitw żydowskich

86%
Rucki M., Abdalla M.
Przegląd Orientalistyczny
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2018
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issue 3-4 (267-268)
337-351
EN
In the paper, one of the oldest Syriac Anaphora of St. James was analyzed in its present form. Numerous words and phrases related to God’s mercy are compared to those used in modern Jewish prayers. Even though Jewish and Christian prayer traditions split long ago, there are still too many common details. Jews and Christians use even similar phrases seeking God’s mercy. This is particularly observable in the case of phrases related to atonement and sins, where Syriac Anaphora uses typical Jewish terms absent in the Western tradition represented by the Roman Catholic Church. The similar understanding and similar lexical forms in the living prayer tradition known to every religious Jew and Christian are emphasized.
5
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INVOCATION OF HOLY SPIRIT IN ANAPHORA OF SAINT JOHN CHRYSOSTOM AND SAINT BASIL THE GREAT

86%
Ławreszuk M.
Studia Oecumenica
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2014
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vol. 14
195-212
PL
Zadaniem niniejszej pracy jest analiza modlitwy epiklezy w anaforach Li- turgii św. Jana Chryzostoma i św. Bazylego Wielkiego. Tekst skupia się na wyjaśnieniu znaczenia modlitwy w odniesieniu do procesu historycznego roz- woju tekstów liturgicznych od czasów apostolskich do momentu pojawienia się pierwszych kompletnych schematów nabożeństwa. W tekście omówione zostaną rozbieżności w znaczeniu modlitwy epiklezy w Kościele prawosław- nym i rzymskokatolickim. W efekcie przeprowadzonej analizy przedstawione zostanie znaczenie modlitwy epiklezy i jej miejsce w kanonie eucharystycznym tradycji bizantyjskiej.
6
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The Qudasha of Mar Theodore – a Critical Study

72%
Francis P.
Liturgia Sacra. Liturgia - Musica - Ars
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2021
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vol. 58
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issue 2
109-126
PL
Niniejszy artykuł stanowi krytyczne studium popularnej w syro-orientalnej tradycji liturgicznej anafory Teodora z Mopsuestii. Autor poddaje analizie strukturę i treść rzeczonego dokumentu liturgicznego oraz podejmuje refleksje dotyczące teologii zawartych w anaforze modlitw. Przeprowadzone badania jasno wskazują, że omawiana modlitwa eucharystyczna jest poprawna z teologicznego punktu widzenia i stanowi cenne dziedzictwo w przestrzeni euchologii chrześcijańskiej.
EN
This paper is a critical study of the popular in syro-oriental liturgical tradition anaphora attribuited to Mar Theodore of Mopsuestia. The author analyses the structure and content of this liturgical document as well as its theological meaning. The research reveals that this eucharistic prayer is correct from the theological point of view and constitutes a valuable heritage of the Christian euchological space.
7
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Ostatnia Wieczerza a Wieczerza Paschalna

58%
Szurek T.
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2021
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vol. 30
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issue 2
69-81
PL
Passover is the first and most important Jewish feast. That celebration was governed by many customs and orders contained in the Mishna – an essential part of the Talmud. The course of the paschal supper (seder pesach) was also clearly established, identifying and explaining each element of the common celebration of the Exodus. Just before his death, Jesus, along with his disciples, wanted to eat the Last Supper, which was rooted in the rites of Judaism. Taking into account the correlation between the Last Supper and the Paschal Supper, two concepts can be identified – the first, represented by Louise Bouyer, assumes that Jesus did not associate the institution of the Eucharist with rites specific only to the Passover feast. This “incomplete” dependence on the Passover allowed Christ’s disciples to reinterpret these rites in a Christian way. Joachim Jeremias takes a slightly different position, proposing the hypothesis about the institution of the Eucharist in the “atmosphere” of Passover. According to the passages from the New Testament Jesus made many references to the course of the Passover feast, such as eating in Jerusalem, starting after sunset, breaking bread after the first course, and singing Hallel at the end of the feast. However, it also introduces many new themes that allow us to conclude that the Last Supper was something that stood out from the rules of Judaism – it was the Passover of Jesus.
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