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Ortodoksja języka czy język ortodoksji? Argument lingwistyczny w sporze reprezentantów Kościoła łacińskiego i Cerkwi ruskiej w dobie kontrreformacji

100%
Stradomski J.
Latopisy Akademii Supraskiej
|
2012
|
vol. Język naszej modlitwy- dawniej i dziś
|
issue 3
125-134
EN
During the Counter-Reformation issues of using the national languages in the liturgy and the rite of the church became the source of lively discussion of the representatives of the Roman Church (Catholic) and the Greek Church (Orthodox). Strategy outlined by the Council of Trent to maintain the dominance of Latin as the universal language of all Christians subordinate to Pope after the establishment of the union in Brest-on-the-Bug had to be significantly modified. The best interests of the Church consolidation required concessions on the part of Rome and recognition of the Slavonic language to be, as effective as the Latin an instrument of the saving activity of the Church. Following the Slavonic, Polish language gradually breaks into the missionary and catechetical use, which the Greek Catholics are increasingly eager to speak. The subject of this article is the phenomenon of coexistence of many languages in liturgical and administrative practice of the Latin and Russian Christians in the Republic of Poland in the 16 th -18th century and reflection on resulting from this fact preferences and translations of polemic and religious texts.
2
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Konflikt na tle języka liturgicznego w parafii prawosławnej w Legnicy

80%
Małaszewski D.
Latopisy Akademii Supraskiej
|
2012
|
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.
3
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Części zmienne Mszy św. w przekładzie: wybrane kolekty w dwóch angielskich wersjach Novus Ordo Missae

71%
Pskit W.
Poznańskie Spotkania Językoznawcze
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2017
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issue 34
125-140
EN
The paper is concerned with the translation of Roman Catholic liturgical texts. It presents the historical background of the post-conciliar liturgical reform involving a significant change in the language of liturgy: the shift from Latin to the vernacular. It also discusses Church documents that guided the translation of Paul VI’s Missal into vernaculars. The main part of the paper is devoted to a comparison of the two English translations of the reformed Roman Missal, i.e. the 1973 and 2010 versions, with a particular focus on the selected collects. It is demonstrated that while the earlier translation moves away from the hieratic nature of liturgical language, the more recent version attempts to return to the sacral style. In conclusion, it also reflects on whether the relevant translations truly implement what the Second Vatican Council postulates with respect to liturgy.
PL
Artykuł dotyczy przekładu tekstów liturgii rzymskokatolickiej. Przedstawia tło historyczne posoborowej reformy liturgicznej, której istotnym elementem była zmiana języka celebracji z łaciny na języki narodowe. Omawia również dokumenty Kościoła, które stanowiły podstawę dla dokonywanych przekładów mszału Pawła VI. Główną część artykułu stanowi porównanie dwóch różnych wersji mszału rzymskiego w przekładzie na język angielski, tj. wersji z 1973 roku oraz 2010 roku, ze szczególnym uwzględnieniem wybranych kolekt. Opracowanie wskazuje, że o ile wcześniejsze tłumaczenie angielskie odchodzi od hieratycznej natury języka liturgii, nowszy przekład stanowi próbę powrotu do stylu sakralnego. Wnioski zawierają też krótką refleksję na temat realizacji postanowień Soboru Watykańskiego II w odniesieniu do liturgii w kontekście omówionych w artykule angielskich wersji tekstów mszalnych.
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