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1

Поминовение как концепт (на материале старообрядческого Войновского синодика)

100%

Orzechowska J.

Acta Polono-Ruthenica

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2010

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vol. Tom 1 Nr XV

233-240

EN

In the article updating the concept of memory was analysed through its material expression in the text. The analytical material consisted of a special kind of religious literature, sinodik, which is an expression of remembrance about the dead and was used to mention them in prayers. With the application of frame analysis and statistic methods of research an artificial text was delineated, which is the main form of updating the concept of memory in the Sinodik from Wojnowo. In turn, it allowed to differentiate a new subconcept from the latter one, i.e. mentioning the dead in prayers.

2

ТРАДИЦИИ ОБУЧЕНИЯ ЦЕРКОВНОСЛАВЯНСКОМУ ЯЗЫКУ В СТАРООБРЯДЧЕСКИХ АЗБУКАХ ИЗ ВОЙНОВСКОГО МОНАСТЫРЯ

100%

Orzechowska J.

Acta Neophilologica

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2013

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vol. XV/1

117-124

EN

In the Old Believers’ monastery in Wojnowo a few primers survived – the remains of the school which was conducted by the nuns in the 19th and 20th century. A comparative analysis of the copies and some loose sheets which are left has shown that there are four different editions which were printed in at least two printing houses. The analysed copies are identical reprints of the earlier first edition and constitute part of an Old Russian tradition of learning to read and write which was started by Ivan Fiodorov in 1574 and continued by Jakov Zeleznikov and the Old-Ritualists printing house in Moscow.

3

Interferencja rosyjsko-cerkiewnosłowiańska w tekstach staroobrzędowych z XIX–XX wieku

100%

Pociechina H.

Przegląd Wschodnioeuropejski

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2019

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vol. 1

373-388

EN

Until today, the Russian of Old Believers’ prints and manuscripts has not been subject to research in linguistic studies. The written language under investigation here, as seen in hand-written notebooks or books printed illegally, is based on the urban variant of the Russian colloquial language. Old Church Slavonic elements are prominent in the analyzed texts, which might be the result of teaching the skills of reading and writing from Old Church Slavonic primers (azbukas) and from the Church Slavonic Psalter and Horologion (Book of Hours). This feature of the analyzed texts refers not only to paraliturgical scripts (used to pray at home) but also to polemic and didactic writings, as well as texts aimed to be read aloud or sung, such as spiritual poems. Fragments of texts in Old Church Slavonic are mainly quotations or reminiscences from the Holy Scripture and writings of the Church Fathers, taken from early polemic texts. The fragments also refer to the everyday reality of the Orthodox Church life. The paper presents analyses of texts such as: “Wiecznaja Pravda” by Avvakum Komissarov, Sinodik, Skitskoje pokajanije, Czin ispowiedaniju, as well as calendars and spiritual guides.

4

Рефрены кондаков в церковнославянских и греческих акафистах

75%

Lyudogovskij F.

Przegląd Wschodnioeuropejski

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2014

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vol. V/1

283-288

EN

The article studies the specific character of refrains of the kontakions in Church Slavonic and Greek akathists. In most akathists (in various languages), refrains in kontakions (except the first one) contain the expression “Alleluia”, but there are some Church Slavonic texts with other endings. On the other hand, there are several Greek akathists in which the endings of the first kontakions do not coincide with the refrains of the ikoses (unlike the Great Akathist and most of other akathists).

5

Ukrainian Redaction of the Church Slavonic Language from the Perspective of Modern Linguistics

75%

Наєнко Г., Naienko H.

Slavia Orientalis

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2022

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vol. LXXI

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issue 4

6

О типологических особенностях Евангелии Тип-7 из собрания РГАДА ф. 381, № 7

75%

Szwed Uniwersytet im. Adama Mickiewicza w Poznaniu Z.

Acta Polono-Ruthenica

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2017

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issue 22/1

92-103

EN

The article is devoted to the 13th century Gospel Book, which is kept in the Russian State Archive of Old Records and registered under reference F. 381, № 7. The aim of the paper is to define the similarity of the manuscript to other old texts according to its content and order of readings. Moreover, the author attempts to find the Gospel Book’s place in the classification of full lectionaries. In the course of the analysis it is stated that the text has various typological features. Despite the fact that in some elements it resembles the South Slavonic Miroslav Gospel, it belongs to the most common type of full lectionaries in Ruthenia among which the leading role is played by Mstislav Gospel. Furthermore, the manuscript reflects the peculiar features of Milata Gospel, which makes it a part of the class of manuscripts represented by this old text of Novgorod.

7

Особенности лексикографического описания религиозной лексики в Полном церковно-славянском словаре (1899-1900 гг.) протоиерея Григория Дьяченко

75%

Feliksow S.

Acta Neophilologica

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2017

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vol. XIX/2

5-18

EN

This article is devoted to consideration of features of the lexicographic description of religious lexicon in The unabridged Church Slavonic dictionary (1899-1900) archpriests of Grigory Dyachenko who became one of the last fundamental lexicographic compositions of the Synod period in Russia. This dictionary has not been an object of scientific research thus far. The main circle of lexicographic sources which attracted G. Dyachenko to the description of confessional lexicon is established. Additionally, the maintenance of a religious slovnik, volume of the submitted linguistic information and the methods of historical, etymological and semantic analyses used by the originator at the lexicographic description of religious lexicon are analyzed.

8

Translating the Slavonic Present Participles in the Early Romanian Psalters (16th Century)

75%

Felea I.-M.

Studia Ceranea

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2022

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vol. 13

287-319

EN

It is often said that early Romanian biblical translations from Church Slavonic follow the source texts slavishly. This is believed to be especially true about the 16th century Romanian Psalters, a group of seven texts (both printed and hand-copied) descending from a single translation. Indeed, these texts stay close to their Church Slavonic originals in topic, lexical content, and orthographical rules. However, we aim to describe how the 16th century translators and redactors dealt with Church Slavonic structures that could not be easily adapted into Romanian by means of formal equivalence. The Slavonic present participle, which appears plenty in the Slavonic Psalter, was chosen as litmus test. While theoretically having a formal correspondent in Old Romanian (the gerund), the Slavonic present participle has a range of uses and meanings that the Old Romanian gerund lacks. Thus, Romanian scribes must depart from the comfort of formal equivalence that calques and loans provide and choose the translation that convey meaning. The dynamic equivalence is obtained by selecting different solutions: gerunds, adjectives, objects and, most often, clauses, especially relative ones. Rendering participles with clauses (i.e. adjectives with verbs) forces the translator to make decisions going beyond the Slavonic participle itself. The analysis shows a tension between betraying the Slavonic text as little as possible and rendering it to the best of the redactor’s ability.

9

Religious vocabulary in Aromanian compared to Romanian

65%

Klimkowski T.

Balcanica Posnaniensia Acta et studia

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2015

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vol. 22

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issue 1

165-175

PL

The first layer of Aromanian Christian terminology is common for all the Balkan Romance languages. It contains a number of inherited Latin terms and some early assimilated Greek loanwords, due to the Oriental origin of Christianity. As for the later layer, the compound of terms related to ecclesiastical organisation and liturgy or to more sophisticated doctrinal concepts, the Balkan Romance languages substantially differ. In Romanian, it was formed on the basis of Slavonic (or Greek via Slavonic), which was used in the Romanian Orthodox Church by the 17th century. The liturgical language of the Aromanians was Greek (maybe except for Moscopole) and therefore, Aromanian mainly based its religious terminology on Greek, but also on Turkish and Albanian, which can be seen in the Aromanian Missal from the second half of the 18th century. In the next centuries, Aromanian religious vocabulary was strongly influenced by Romanian. The contemporary versions of religious texts, including the Bible (e.g. Caciuperi’s translations), introduce a series of Romanian terms instead of the old ones.

10

Written Languages in Moldavia during the Reign of Peter Rareş (1527–1538, 1541–1546)

63%

Knoll V.

Studia Ceranea

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2022

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vol. 12

523-598

EN

The language of the Moldavian books and chancery documents written during the reign of Peter Rareş (1527–1538, 1541–1546) shows an unneglectable variability depending on the purpose, addressee and format of the texts. Using all kinds of preserved texts from this period, we have tried to describe this variability focusing on the texts written in the Cyrillic script. These texts are evaluated according to three criteria: spelling, morphosyntax and vocabulary. The most prestigious variety was the Trinovitan (Tărnovo) variety of Middle Church Slavonic. Its shape in the texts, belonging to the common Church Slavonic legacy, shows the lowest impact of the Moldavian linguistic environment. The original Church Slavonic bookish texts composed in Moldavia (Macarie’s Chronicle, Enkomion to St John the New, colophons and inscriptions) show a variable proportion of Moldavian spelling and morphosyntactic markers. The chancery documents can be characterised by blending of Church Slavonic and Ruthenian (Ukrainian-based) elements. Except the Ruthenian-based documents addressed to Poland, the chancery documents are basically Church Slavonic shaped with Ruthenian infiltrations on the level of some fixed formulas, function words and few lexical items. Moreover, Slavonic letters sent to Transylvania show tiny Wallachian Slavonic influence, manifested by forms of Serbian chancery origin. Monastery charters combine CS-shaped Ruthenian formulas with Trinovitan Church Slavonic formulas, partly shared with colophons and inscriptions. Thus, the Moldavian written legacy shares common elements both with the Wallachian milieu (e.g. Romanian Cyrillic spelling of proper names, Romanian impact on morphosyntax, specific terminology etc.) as well as with a broader Ruthenian area (mainly the eastern part of the Polish-Lithuanian Union).

11

Adjektiva na -(v)ší v evangelním překladu Františka Novotného z Luže a jejich církevněslovanská inspirace

63%

Bartoň J.

Listy filologické (Folia philologica)

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2016

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vol. 139

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issue 3-4

395-428

EN

At the time of the Czech National Revival several new Biblical translations appeared. One of them was a virtually unknown translation of four Gospels by František Novotný of Luže (published in 1810/1811). A very important discovery is the fact that there are 54 occurrences of the verbal adjective ending in -(v)ší (the adjective is derived from the past transgressive). This type of verbal adjectives is an innovation introduced into the word formation / morphology of Czech just at the time of the Czech National Revival, and it is usually considered a Russianism. Novotný’s translation is the richest thesaurus of the occurrences of this form at the beginning of the Revival. The article tries to prove that the translator was inspired by the Church Slavonic Biblical text. All the adjectival occurrences are analyzed in detail (and confronted among other with the Greek original and Church Slavonic translation) and interpreted from the viewpoint of linguistic functions including stylistic aspects.

12

Про внесок наддніпрянських православних священиків у розбудову української літературної мови в хіх столітті

63%

Даниленко А.

Rozprawy Komisji Językowej ŁTN

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2018

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vol. 66

99-110

PL

Artykuł dotyczy wkładu trzech ukraińskich kapłanów prawosławnych, Wasyla Hreczułewycza (1791–1870), Stefana Opatowycza (1832–1892) oraz Ioanna Babczenki (?–?), w rozwój ukraińskiego języka literackiego w połowie XIX wieku. Szczegółowo omówiony został język zbiorów ich kazań i innych prac homiletycznych, opublikowanych przed cyrkularzem Wałujewa z 1863 r. na rosyjskiej Ukrainie. Analizie poddano cechy ich idiolektów opartych na języku ojczystym, które autor artykułu zaproponował umieścić na skali normalizacji języka ukraińskiego w XIX wieku. Zauważono, że idiolekt wielebnego Opatowycza jest najbliższy współczesnemu językowi ukraińskiemu. Autor stwierdza, że wkład ukraińskich kapłanów prawosławnych znad Dniepru w rozwój ukraińskiego języka literackiego może z łatwością konkurować z podobnym wkładem księży greckokatolickich na zachodnich ziemiach monarchii austro-węgierskiej

EN

The article deals with the contribution of three Ukrainian Orthodox priests, Vasyl Hrechulevych (1791–1870), Stefan Opatovych (1832–1892), and Ioann Babchenko (?–?), to the formation of literary Ukrainian in the mid-19th century. The author analyzes the language of the collections of sermons and other homiletic works which were published before the Valuev Circular of 1863 in Russian-ruled Ukraine. Looking into the features of their vernacular-based idiolects, the author offers to posit their idiolects on the scale of the normalization of written Ukrainian in the 19th c.; he argues in particular that Reverend Opatovych’s idiolect is the closest to the vernacular standard of modern Ukrainian. The author proves that the contribution of the Dnieper Ukraine Orthodox priests to the formation of literary Ukrainian is fully commensurate with that of Greek-Catholic priests in Austria-Hungary.

13

Nowe strategie i dyskusje dotyczące współczesnych macedońskich przekładów Biblii oraz tekstow liturgicznych

63%

Stamatoski Z.

Latopisy Akademii Supraskiej

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2012

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vol. Język naszej modlitwy- dawniej i dziś

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issue 3

159-169

EN

Macedonians are completely satisfied with the present form of their liturgical texts as far as their language is concerned, though at the same time they feel a constant need to prove their national and spiritual identity. For a long time Church Slavonic in its Russian version was used as the liturgical language, but in 1920s the contemporary language started taking gradually its place, the process growing stronger after the state acquired independence in 1991. First translations of biblical and liturgical texts into the contemporary language appeared after 1945, for example the four Gospels were translated from Church Slavonic by the archbishop of Ochrid and Macedonia, Gabriel II and printed in 1952. The first complete translation of the Bible into the contemporary Macedonian was edited in 1990, though it is strongly felt, especially in the circle of academic lecturers and translators of the liturgical texts, that the Bible should be translated from its original languages, which the lack of specialists in the domain makes difficult. The need to work out the Macedonian language, especially its liturgical version – free of Turkish and somewhat Greek influence - and the Macedonian liturgical music and singing rises many discussions, also among the Church hierarchy, professors of theology and musicologists both in the country as well as in the diaspora all over the world.

14

Język modlitwy jako deklaracja?

63%

Naumow A.

Latopisy Akademii Supraskiej

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2012

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vol. Język naszej modlitwy- dawniej i dziś

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issue 3

105-110

EN

In the domain of a religious language, choices and valorizations are always made from the point of view of symbols and carriers of a particular culture and a all times are a declaration of ideological appurtenance. The article presents the process of formation of the Church language first as a personal norm of saint Cyril, then its transformation into a social norm and afterwards the recognition of Church Slavonic as a determinant of indigenousness. The most important thing in using a religious language is not complete and literal understanding of the message, but the certitude of participation in the traditional culture. That is why the attempts to modernize the cult in the name of comprehension of the message is in most cases ineffective.

15

Лексичні заміни в „Апокрисисі” Христофора Філалета

51%

Ніка О.

Studia Ucrainica Varsoviensia

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2019

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vol. 7

35-48

PL

The article analyses the lexical substitutions in Apocrysys polemic tractate by Krystofor Filalet, printed in the year 1598 or 1599, in the Ostrog printing house owned by Great Prince of Ostrog. It is the translation of the Polish version of Apocrysys printed in 1597 in O. Rodeckyi’s printing house. The copies of this old printed work in the ”ruska mova” („the Ruthenian language”), kept at the V.I. Vernadsky National Library of Ukraine and at the Vilnius University Library, were compared. In the old printed texts, translation of words was proposed with the help of notes on the page margins. Lexical substitutions are analyzed in the context, their ﬁ xation in the contemporary dictionaries and historical lexicographical papers is indicated. Notably, the substitutions of Latinisms and, occasionally, Polonisms prevail. Church Slavonic and bookish Ukrainian elements appear instead. It was concluded that text substitutions in the Apocrysys may have other translation and explanation in dictionaries of that time, or are not recorded in them at all.

16

„Herezja werbalna” – wokół sporów o prawdę języka objawienia

51%

Kuczyńska M.

Latopisy Akademii Supraskiej

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2012

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vol. Język naszej modlitwy- dawniej i dziś

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issue 3

111-123

EN

In the 1620s Francisk Skoryna of Polotsk worked on the translation of the Bible, explaining to the common people the more difficult terms on the margins. The Homiliary of Zabludov (1569) was edited in Church Slavonic as it was assumed that, transmitted by the means of the language traditional for the liturgical and spiritual sphere of the Church, it would guarantee the prescriptivism of the content. Since in 1577 the Roman Catholic Church in Poland accepted the decisions of the Council of Trent and the Uniate tendencies in regard to the Orthodox Church, Peter Skarga – one of the principal Catholic theologians and polemists of the time – spoke on the question of the liturgical language of the Orthodox Church, naming it among other “mistakes” of the Greek faith. Monk Ivan Vishensky defended Church Slavonic (around 1609) seeing in it a part of the Church tradition as well as a means of transmitting God’s address to mankind, able to give it the eternal life or, if it deforms it in a verbal mistake, condemn it to extermination. Vishensky saw in Church Slavonic the only effective means of communicating the Church tradition to the contemporary and future people as well as the first liturgical language of the Orthodox Slavs in which Triune God spoke to them and still does. Despite many controversies concerning the use of the common speech, in 1616 Meletius Smotritsky edited in that language The Homiliary of Zabludov, feeling it necessary as most of the faithful did not understand Church Slavonic.

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Поминовение как концепт (на материале старообрядческого Войновского синодика)

ТРАДИЦИИ ОБУЧЕНИЯ ЦЕРКОВНОСЛАВЯНСКОМУ ЯЗЫКУ В СТАРООБРЯДЧЕСКИХ АЗБУКАХ ИЗ ВОЙНОВСКОГО МОНАСТЫРЯ

Interferencja rosyjsko-cerkiewnosłowiańska w tekstach staroobrzędowych z XIX–XX wieku

Рефрены кондаков в церковнославянских и греческих акафистах

Ukrainian Redaction of the Church Slavonic Language from the Perspective of Modern Linguistics

О типологических особенностях Евангелии Тип-7 из собрания РГАДА ф. 381, № 7

Особенности лексикографического описания религиозной лексики в Полном церковно-славянском словаре (1899-1900 гг.) протоиерея Григория Дьяченко

Translating the Slavonic Present Participles in the Early Romanian Psalters (16th Century)

Religious vocabulary in Aromanian compared to Romanian

Written Languages in Moldavia during the Reign of Peter Rareş (1527–1538, 1541–1546)

Adjektiva na -(v)ší v evangelním překladu Františka Novotného z Luže a jejich církevněslovanská inspirace

Про внесок наддніпрянських православних священиків у розбудову української літературної мови в хіх столітті

Nowe strategie i dyskusje dotyczące współczesnych macedońskich przekładów Biblii oraz tekstow liturgicznych

Język modlitwy jako deklaracja?

Лексичні заміни в „Апокрисисі” Христофора Філалета

„Herezja werbalna” – wokół sporów o prawdę języka objawienia