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Свв. Борис и Глеб и Вифлеемские младенцы: между языком и литературой

100%

Темчин С.

tom Dzieci w kulturze duchowej Prawosławia

nr 11

29-42

The author examines the use of the rare OSC lexeme ‘syrorězanie’ in the anonymous Narration on Boris and Gleb in order to determine its linguistic or literary status: lexical borrowing vs part of a literary quotation. The definition of this status is directly related to the possibility to admit its immanence to the Narration in the first case or, alternatively, its secondary nature in it. Merely in the latter case can the lexeme serve as a sign of intertextual connections that can help clarify the general concept of the Narration on Boris and Gleb. This question arose in connection with A. M. Ranchin’s critical remarks on the idea that the hagiographic image of the Holy Innocents served as the conceptual basis for the Kievan cult of Sts Boris and Gleb. These criticisms are discussed in order to verify them

Обращение Литовской митрополии к константинопольскому патриарху Иоакиму I по вопросу о двух агнцах при поставлении пресвитера

100%

Темчин С.

2011

tom Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja

nr 2

135-140

The copy of the Great Euchologion dating from the last quarter of the XVI contains information that , after he became the metropolitan of Kiev in 1509, Joseph II Soltan together with his bishops gave up the practice of preparation of a second lamb for the communion of a newly ordained priest – the practice that was widespread at that time in the Kievan (Lithuanian) metropoly. As the church rules did not mention such a habit, a letter was addressed to Joachim I, the patriarch of Constantinople, asking for an explanation of the matter. In his answer the patriarch explained that one does not prepare two lambs while offering the Divine mysteries, but one as one was Jesus Christ crucified for our salvation. A special part of the lamb though is kept till the suitable moment when it is put on the paten and the newly ordained priest partakes the Holy Gifts with the other priests. Moreover the manuscript contains the text of the three liturgies – that of St John Chrysostom, St Basil the Great, and the Liturgy of the Presanctified Gifts – the indications how to choose worthy priests and how to ordain priests and deacons, the rite of coronation of a king as well as other texts.

Франциск Скорина о еврейском алфавите: Иероним Стридонский в версии Руперта из Дойца

100%

Темчин С.

nr 7

21-28

It is a well-known but still widely ignored fact that in his literary activities Francisk Skorina used certain writings by Saint Jerome whom he explicitly mentions by name of Gerasim or, rarely and just in two editions printed in 1519, Hieronym. Such references occur at least seven times in Skorina’s printed editions of the Ruthenian Bible (Prague, 1517–1519) and additionally twice in texts which have survived only in manuscripts. As for now, nine texts by Jerome have been identified as sources in Skorina’s editions. The present article demonstrates that Skorina’s exposition of the Hebrew alphabet printed in his Preface to his own edition of the Book of Lamentations (Prague, 1519) is based on Sant Jerome’s letter to Paula about the Hebrew alphabet of the 118th psalm (ca 384). Nevertheless, certain features of Skorina’s text show that this source was used by him in a slightly modified version which had been edited by Rupert of Deutz in his book De glorificatione Trinitatis et processione Spiritus Sancti (1128). Jerome’s name is explicitly mentioned before the text in this version. Nevertheless, Skorina’s text deviates from Rupert’s version of Jerome’s exposition of the Hebrew alphabet at least in one case: the Hebrew letter Waw is explained according to the Latin explanation et ipse or et ille known from different sources, among which is the concise text Hebraici alphabeti interpretatio (Interpretatio alphabeti Hebraeorum) traditionally but erroneously ascribed to Saint Jerome. It is theoretically possible that Skorina used a printed Bible as his source if there really is an edition where Jerome’s exposition of the Hebrew alphabet had been printed in the version by Rupert of Deutz (with slight modifications) as an auxiliary text.