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The Expression of Reflexivity in Jokubas Morkunas' 'Postil' (1600): the Relation with the Original

100%
Maskuliunas B.
Acta Baltico-Slavica
|
2006
|
vol. 30
165-172
EN
The paper analyses the expression of reflexivity in one of the largest Lithuanian writings of the 16-17th c., the so-called 'Jokubas Morkunas' Postil' (MP). In the sermons of the examined source, the model of expressing reflexivity characterized by the usage of a reflexive pronoun, neutral in relation to a person, number and gender clearly predominates. The predominance of such model I constructions differentiates the MP from other writings of the period; however, the comparison of the data of Morkunas' Postil with the correspondences of the original - with the Polish text of Mikolaj Rej's 'Postil' (RP) - allows us to say that such expression of reflexivity is not a direct merit of the translator of Calvinist Postil. The majority of the reflexive constructions of MP sermons coincide with the RP constructions. Usually in places where Rej uses reflexivity expression model I in his text, Morkunas employs the same model, while constructions of model II, when non-reflexive pronouns are used reflexively in the area of first and second person, comparatively seldom found in Rej's text, are also translated by Morkunas by using model II constructions. Consequently, while investigating the expression of reflexivity in old Lithuanian writings and stating in this context that the language of the sermons of Morkonas' Postil is especially valuable in terms of the abundance of reflexive constructions of model I, the tribute should, first of all, be given to Mikolaj Rej.
2

MIKOLAJ REJ AS A WRITER OF THE REFORMATION (Mikolaj Rej jako pisarz reformacyjny)

100%
Wlodarski M.
Ruch Literacki
|
2009
|
vol. 50
|
issue 6(297)
451-462
EN
This is a review study of research dealing with Reformation issues in the work of Mikolaj Rej (1505-1569). The focus is on Rej's handling of religious themes, to the exclusion of social and political issues. The article surveys Rej's early work to profile his religious commitment, examines his position on a range of specific dogmatic points (justification by faith; predestination; the doctrine of the sacraments, the Eucharist, and especially the issue of transubstantiation; the cult of saints), and reviews his polemical writings. In effect, Rej is found to be an outspoken critic of ecclesiastical and social abuses, an eclectic theologian sensitive to the realities of his time and place, and a lively controversialist always ready to lash put at Catholic rituals or the doctrinal errors of the Protestant radicals (the Arians).
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