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The question of translation is internal to the "liturgical question", but both lie within the broader question of Tradition. What is the "passing down" we can have it clear in the act of "translating". To translate is to experience tradition, which in the act of translation puts itself to the test and is renewed. Translating is a "place of communication", sharing, experience of identity and difference. Communion is, therefore, a question of tradition / translation. The history of liturgical translation, after Vatican II, finds a place of "nostalgia" in the Liturgiam Authenticam document, which in the last months has been finally resized and superseded by the MP Magnum Principium of Pope Francis. Perhaps this opens the space for a VI Instruction from the Congregation of Worship.
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The reports and letters of 17th-century Catholic missionaries, primarily those of the Archbishop of Sardika/Sofia Petǎr Bogdan, allow us to draw a picture of the missionaries’ linguistic practice in Bulgarian lands. Latin dominated at the level of liturgical service, the so-called „Illyrian“ Church Slavonic saw sporadic use, and the ecclesiastical „Illyrian“ alternated with the spoken language of the local population in sermons. In the second half of the eighteenth and throughout the nineteenth century, the „Illyrian language“ gave way to a spontaneously codified one based on the dialects of southern Bulgarian Catholics (the so-called Pavlikians). The Latin alphabet provided a graphic expression of belonging to Catholicism until the middle of the nineteenth century when it started to give way to the Cyrillic alphabet.
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On the ideal map of Serbian cultural geography Venice has long represented the Western limit, as the city where Serbian people printed their books between the 15th and the 19th century. The highlights in the history of Serbian books are linked to the activity of Božidar Vuković in the 16th century and of the Teodosio family in the 18th century: thanks to their activity Venice became the Mecca of Serbian books printed in „Illyrian“ alphabet. This paper focuses on the history of Serbian print in Venice, particularly on the activity of the Teodosio publishing house, which held a virtual monopoly over the Serbian-orthodox book market throughout the 18th century.
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In Polish and Ruthenian literature, there was a two-centuries-long dispute about many topics concerning the liturgic and every-day life of people belonging to the Roman Catholic, Orthodox and Greek Catholic Church. One of the most important issue was the usage of Slavonic language in Orthodox and Greek Catholic liturgy. To this end, disputants commenced a discussion over the circumstances in which St. Cyril and Methodius invented the Slavic alphabet and translated liturgical books, and especially regarding the significance and consequences of their relations with the bishops of Rome. The dispute concerned also the reliability of the translations and the guarantee of soteriological religious practices in the language of Slavs.
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Paratexts in old printed editions often provided writers, publishers and translators with a place for recommending their work to patrons and readers, expressing their views on literature, current events, philosophical and theological matters. Paratexts of translated texts contain also remarks on the translation process and the role of translators. The article focuses on such statements on the basis of the prefatory texts to the Church-Slavonic versions of homilies by John Chrysostom, published by the Monastery of the Caves in Kyiv in 1623–1624.
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The debate on the liturgical language in contemporary Russian Orthodox Church witnesses the ongoing vitality of the Cyrillomethodian tradition, not only in an academic context, but also in the concrete liturgical and pastoral life of the Church. The paper presents the question of the liturgical language in the Russian Orthodox Church, identifying its historical and linguistic roots. After a quick overview of the debate during the local council of Moscow of 1917–1918 and its evolution in the Soviet period, it examines the discussions on liturgical language at the end of 20th-beginning of 21st century, trying a critical assessment of the new Russian versions of church Slavonic liturgy appeared so far.
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Perhaps the holy brothers Cyril and Methodius started their preacher's activity in the West here, on the islands of the lagoon, because Venice was close in spirit to their native Thessaloniki. Centuries later, their sermons brought fruit in these places - the Ambassador of the Russian Empire in the Serenissima, Count Vorontsov founded the first Slavic church on the banks of the Canale Grande and throughout Italy. The baton of this first church was adopted by the young community of the Moscow Patriarchate in Venice, which in our days, preserving the behest of the Cyrillo-Methodian heritage, aspires to not extinguish the very spirit of openness to different cultures and languages.
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