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SPRESNENIE NIEKTORÝCH BIBLICKÝCH A LITURGICKÝCH VÝRAZOV AKO PREJAV KONTINUITY V PREKLADATEĽSKEJ AKTIVITE KONŠTANTÍNA A METODA NA VEĽKEJ MORAVE

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Krupa J., Roubalová M., Králik R.
Konštantínove listy
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2023
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vol. 16
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issue 2
199 - 208
EN
Constantine (Cyril) and Methodius translated the Bible and liturgical books into Old Slavonic. Thus began the long process of refining theological terminology. According to Bishop Jozef Zlatňanský, Slovak legal and theological terminology is only gradually being formed and will need to be further refined. He himself contributed to its refinement in the Slovak translation of the Catechism of the Catholic Church. This ever-present challenge is followed by suggestions in this study to refine terminology in those areas of theology in which the pioneering work of the brothers from Thessaloniki was done: in biblical and liturgical theology. The authors present alternatives to the hitherto used terms order, divine nature, love of God [the Father], Palm Sunday, Maundy Thursday and aliturgical day. The authors also add an incentive for the competent authorities to express which of the terms ‘staroslovienčina’ or ‘staroslovenčina’ (Old Slavonic) is correct or to at least slightly shift the discussion to solve this dilemma.
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Eucharistia pre život večný v byzantskej tradícii

100%
Mojzeš M.
Studia theologica
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2006
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vol. 8
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issue 3
62-72
EN
This article offers a study about the praxis of viaticum in the Byzantine tradition. At the beginning it is shown that in the first centuries the term viaticum (in Greek efodion) was not used exclusively for the Eucharist received in the last moments of the terrestrial life. The first part of the article deals with four hagiographical fonts: the biographies of St. Melany, of St. Mary of Egypt, of St. Anthony the Great, and of St. Macrina. In the earlier biographies (St. Anthony and St. Macrina), there is no mention of the Eucharist as viaticum. But it does not mean that St. Anthony and St. Macrina did not receive the Eucharist at the end of their terrestrial lives. Furthermore, in these earlier biographies, there is no mention of the Eucharist in general. On the other side, in the posterior biographies (St. Melany and St. Mary of Egypt), we can find the exact mention of the Eucharist as viaticum. After this hagiographical context, the second part of the article deals with the Byzantine liturgical texts of the divine liturgy of St. John Chrysostom and St. Basil the Great. In the Byzantine lex orandi the Eucharist is perceived as efodion, not only in relation to the last moments of the terrestrial life, but every Eucharist is received as a 'food for a journey to the eternal life,' because every Christian is called to be on this journey in every moment of his life.
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