Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 8

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  język cerkiewnosłowiański
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Rola spuścizny cyrylo-metodiańskiej w zachowaniu tożsamości narodowej Ukraińców w Rumunii

100%
Kramar R.
Studia Wschodniosłowiańskie
|
2014
|
vol. 14
345-360
EN
The subject of reflection in the article is the role of the tradition of Cyril and Methodius in preserving the national identity of the Ukrainians in the northern regions of Romania (Maramures and Bukovina), where the vast majority of the Ukrainian population live. More than 80 percent of the Ukrainians in Romania are believers of the Romanian Orthodox Church. The others belong to the Greek-Catholic Church and the Protestant Churches. Despite the fact that the Ukrainian minority belongs to the same church, that Romanian majority, it has preserved its religious and national identity. An important factor in preserving this identity in the twentieth century was the usage of the Ukrainians in Romania of the Church Slavonic language for the prayers and liturgy. Currently, the faithful and the clergy of the Ukrainian autonomous structures in Romanian churches actively introduce into the liturgy and worship the Ukrainian language. Some Ukrainian priests consider that the usage of the Ukrainian language in church is a continuation of the Slavic mission of Cyril and Methodius.
2
Publication available in full text mode
Content available

Литургический самиздат XX века: языковые особенности и проблемы рецепции

75%
Кравецкий А.
Latopisy Akademii Supraskiej
|
2012
|
vol. Język naszej modlitwy- dawniej i dziś
|
issue 3
85-94
EN
In the XIX-XX centuries there was rather a strong tradition of liturgics texts existed as manuscripts. In the XX century, after the enforced cease of the Church book-printing, such a means of texts spread became the main one. The manuscript tradition is less codified so, after Moscow Patriarchy renewed its publishing activity, this not standardized manuscript norm influenced the books printed. This article is devoted to the problems of the influence provided by the manuscript norm on the Church Slavonic printed books of the XX century.
3
Publication available in full text mode
Content available

Język liturgiczny słowiańskich Kościołów prawosławnych. Stanowisko wiernych Polskiego Autokefalicznego Kościoła Prawosławnego w sprawie języka liturgicznego

63%
Stempa T.
ELPIS
|
2016
|
vol. 18
113-120
PL
Analiza zebranych materiałów z życia Słowiańskich Kościołów prawosławnych, pokazuje, że w niektórych przypadkach język cs. nie jest już aktualnym i zasadnym językiem liturgicznym. Już dawno wprowadzony został bilingwizm lub też język cs. wyparty został przez języki narodowe. Wnikliwa obserwacja sytuacji językowo-liturgicznej w słowiańskich Kościołach prawosławnych pokazuje, że aktualność i zasadność użycia języka cs. jako języka liturgicznego, zależy od kilku czynników. Tak jak w przypadku niekanonicznych Kościołów prawosławnych w Macedonii i na Ukrainie, język cs. zostaje zastąpiony językiem narodowym z powodów czysto nacjonalistycznych. W przypadku Bułgarii i Serbii, czynnikiem wpływającym na zamianę jest traktowanie Kościoła prawosławnego, jako Kościoła narodowego. W przypadku wschodnich, Słowiańskich Kościołów prawosławnych (Białoruś, Polska, Rosja) zmiana językowo-liturgiczna odbywa się najwolniej. Wpływa na to historia Kościołów z okresu XIX i XXI w., temperament i usposobienie Słowian wschodnich. W tym przypadku największym przeciwnikiem języka cs. jest szeroko pojmowana demokracja. Wierni Kościoła prawosławnego w Polsce nadal chcą modlić się w języku cerkiewnosłowiańskim. Warto jest też wspomnieć o tym, że w Kościołach, w których funkcjonuje już język narodowy, język cs. nie został całkowicie wyparty z życia liturgicznego. Powszechny jest bilingwizm językowo-liturgiczny, a w niektórych przypadkach, w szczególności w miejscach z ostoję prawosławia, obserwowany jest powrót do języka cs. (Serbia, Bułgaria).
EN
The analysis of collected materials from the life of the Slavic Orthodox Churches indicates, that in some cases Church Slavonic language is no longer a current or justifiable liturgical language. Bilingualism was introduced or Church Slavonic language was replaced by national languages. A closer investigation into the liturgical language situation in Orthodox Churches reveals that the topicality and the validity of using Church Slavonic language as a liturgical language depends on a few factors. As in the case of the non-canonical Orthodox Churches in Macedonia and Ukraine, the Church Slavonic language has been replaced by national languages for nationalistic reasons. In the case of Bulgaria and Serbia, the main factor that has influenced this change is treating Orthodox Church as a national church. In Eastern Slavonic Orthodox Churches (Belarus, Poland and Russia), changing the liturgical language has occurred at a slow pace. The history of churches in XIX and XXI century, the temper and character of Eastern Slavs have had an influence on this. In this case, the biggest opponent of the Church Slavonic language is democracy in a broad sense. Orthodox Christians in Poland still want to pray in the Church Slavonic language. It is worth mentioning, that in churches, where the national language is used, Church Slavonic language has not been completely removed from liturgical life. Bilingualism of liturgical languages is common and in some cases, when the place is considered as backbone for the Orthodox Church, reversion to Church Slavonic language has been noted (Serbia, Bulgaria).
4
Publication available in full text mode
Content available

Poszukiwanie przyczyny różnic cerkiewnosłowiańskiego i polskiego tłumaczenia tekstu anafory Liturgii św. Bazylego Wielkiego

63%
Ławreszuk M.
Latopisy Akademii Supraskiej
|
2012
|
vol. Język naszej modlitwy- dawniej i dziś
|
issue 3
67-84
EN
The subject of the paper is to point out and explain the cause of disparities between Polish and Church Slavonic translations of the Anaphora Prayer of St. Basil the Great. We analyzed one of the most important liturgical texts, which stands at the center of Orthodox theologians and liturgists. The differences concern both the linguistic variations, differences related to the accepted source text, as well as those that change the meaning of the text.
5
Publication available in full text mode
Content available

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

63%
Stamatoski Z.
Latopisy Akademii Supraskiej
|
2012
|
vol. Język naszej modlitwy- dawniej i dziś
|
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.
6
Publication available in full text mode
Content available

Język modlitwy jako deklaracja?

63%
Naumow A.
Latopisy Akademii Supraskiej
|
2012
|
vol. Język naszej modlitwy- dawniej i dziś
|
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.
7
Publication available in full text mode
Content available

Лѣкарство… від приспаного розуму людського або перекладацька майстерність Дем’яна Наливайка

63%
Мойсієнко В.
Rozprawy Komisji Językowej ŁTN
|
2018
|
vol. 66
297-317
PL
W artykule przeanalizowano szczegółowo osobliwości przekładu z języka cerkiewnosłowiańskiego na staroukraiński oraz cechy językowe zabytku z 1607 r. Лѣкарство на оспалый оумислъ чоловѣчїй…, który uporządkował (dobrał teksty Joana Złotoustego i cesarza Bazylego) i przetłumaczył Demjan Naływajko. Ustalono, że jako protografy dla przekładu posłużyły teksty staro-cerkiewno- -słowiańskie, a nie greckie. W doborze elementów językowych odpowiadających oryginałowi cerkiewnosłowiańskiemu Demjan Naływajko wykorzystywał przede wszystkim ówczesny literacki język ukraiński, w zabytku ujawniono bowiem niewiele lokalnych ukraińskich cech dialektalnych. Zaakcentowano również, że znaczny udział w tłumaczonej części zabytku zajmuje polszczyzna.
EN
The article analyzes the peculiarities of the translation from Church Slavonic to the Ukrainian language and the linguistic features of the written historical text of 1607 Medicine for Male Sufferers, which was edited (selected parts were extracted by Ivan Zolotovust and Tsar Vasily) and translated by Demyan Nalyvayko. It was established that the sources for translation were texts in the Church Slavonic, not the Greek language. When selecting common-sense correspondences to the Church Slavonic original, Demyan Nalyvayko used the most contemporary Ukrainian book language. Local Ukrainian dialect features are little found. The Polish component is a significant proportion of the translated part.
8
Publication available in full text mode
Content available

„Herezja werbalna” – wokół sporów o prawdę języka objawienia

51%
Kuczyńska M.
Latopisy Akademii Supraskiej
|
2012
|
vol. Język naszej modlitwy- dawniej i dziś
|
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.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.