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1
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Языковые и культурные склады в Болгарии к употребляемому в богослужении языку

100%
Костадинова П.
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
95-103
EN
At the end of 1980s and at the beginning of 1990s the question of the liturgical language (Church Slavonic or modern Bulgarian) became vital anew, the discussions were initiated by journalists, priests, theologians, linguists and others. In 1998 the Holy Synod of the Bulgarian Orthodox Church allowed to use modern Bulgarian as well as Church Slavonic in the services but no church uses exclusively modern language for the liturgy. The present paper contains the results of the inquiry into the liturgical language in Bulgarian Orthodox Church, carried out in Sofia, Plovdiv and Kozloduy after the decision of the Bulgarian Holy Synod. The centre of attention is focused on the language attitudes of the liturgical language in Bulgaria nowadays.
2
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Alaska w dobie rosyjskiej kolonizacji i jej języki liturgiczne

84%
Parafianowicz H.
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
135-147
EN
As a follow up to the Russian colonisation of Alaska in the XVIII century, in 1794 eight monks from the Russian monastery Valaamo together with saint Herman came to island Kodiak in order to evangelise the indigenous people. Already the first missionaries from Russia in the first decades of the XIX century translated the liturgy into the vernacular languages of Alaska, particularly father John Veniaminov (future bishop Innokenty) translated the catechism, liturgical books, the Gospel of saint Matthew and others into Aleutian. Bilingual (Russian and Kodiak-Aleutian) elementary schools were founded. In 1841 the theological seminary was transferred to New Archangelsk in order to educate future priests and translators. Father Netsvetov celebrated also bilingual (i.e. in Church Slavonic and vernacular dialects) liturgies in order to attract new faithful to the Orthodox Church. Since in 1867 Alaska was sold to the Americans, protestant and catholic missionaries came and the Aleutian schools were closed. Still in the XX century the number of the Orthodox in Alaska increased and until this day in Alaska the liturgy is celebrated – apart from the dominating English – also in the vernacular languages (of the Eskimos and Indians), Church Slavonic (often influenced by Russian) as well as in the other languages of the faithful.
3
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Proces zmian języka liturgicznego w Serbskiej Cerkwi Prawosławnej na przykładzie oficjów ku czci świętych Serbek

84%
Gapska D.
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
149-157
EN
Srbljak is a collection of hymns and services dedicated to Serbian saints of the Orthodox Church. In particular regard to the texts of the services of the Serbian saint women: Angelina (30 VII), Anastasia Nemanic (22 VI), Eughenia – Euphrosinia (tsarina Militsa; 19 VII) and Zlata of Meghlen (13 X) one can observe the changes of the norms applied to the liturgical language in Serbia. The service of St Angelina, written around 1520 or 1530, was included in the Rakovatch manuscript of Srbljak (1714) edited in the Serbian version of Church Slavonic. The same book printed in 1761 in Rimnik contained already the texts in the Russian version of Church Slavonic as did also the Belgrade edition of the Srbljak edited in 1861. It was only in 1986 that the Holy Synod of the Serbian Orthodox Church printed Srbljak in Serbian Slavonic, allowing the introduction of seven services in modern Serbian (including four services translated from Romanian). The last edition of Srbljak shows general tendencies in contemporary Serbia to use more and more often the modern Serbian as the liturgical language.
4
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Konflikt na tle języka liturgicznego w parafii prawosławnej w Legnicy

67%
Małaszewski D.
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
189-198
EN
The Orthodox parish in Legnica was founded, despite many difficulties and the opposition of the authorities, after the displacement of Ukrainian and Carpatho-Russian population of the south-eastern part of Poland to Lower Silesia. The Orthodox celebrated their services in the vestry of the local Evangelical church (in Jawor another parish was formed, later on ransformed into a branch of the Legnica parish), baptisms, weddings and funerals were celebrated, in 1965 they started teaching religion in the parish. Though the orthodox community of Legnica was multinational, it’s the Carpatho-Russians who wanted to have their language taught in school and used as the liturgical language and in the parish life. They appealed to their local bishop, to the metropolitan, finally to the state authorities. For some time the Carpatho-Russians went to local Catholic church for services and for lessons of religion, intending to force the Church authorities to assign the Ruthenian-speaking priest, allow the services in their language. Still all the solutions led to some kind of losses in the local orthodox community. Fortunately the problem observed in the 1970s-1980s in Legnica was exceptional in the whole country since generally the Polish Church authorities did not favour the Ukrainian or Carpatho-Russian national tendencies.
5
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„Herezja werbalna” – wokół sporów o prawdę języka objawienia

67%
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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