In our time Church Slavonic is a “language without native speakers,” but it is not in all respects a “dead” one. It is for this reason that the Slavs have given it a great variety of names, the different use of which in philological publications heavily depends on the respective linguists’ connotative purposes (e.g., national and ideological interests and so forth). As a rule, the description of the language is based on the analysis of written or printed texts. Only recently have a few additional corpora been introduced in addition to the well-known group of “classical” Old Church Slavonic manuscripts, which, for all their merits in the history of Slavistics, can give only a vague idea of the rich language tradition of Church Slavonic as a whole, since, as a means of actual (oral) communication, it can nowadays be observed only in the liturgy. The article discusses the main linguistic conceptions applied to Church Slavonic in the past and present (root language, i.e., proto-language, common language, literary language [ Schriftsprache ], Ausbau language, etc.); singles out binaristic approaches in opposition to vernaculars; gives an overview of the numerous varieties to be differentiated within the language (connected to regions, chronology, functions, individuals, and groups); recalls the role of reconstruction in modern textbooks and the widely neglected construction devices used in early grammars and dictionaries; and, at the end, refers to the possibility of including Church Slavonic as a model for comparative judgments on degrees of diversity in the structural development of Slavonic languages.

https://publications.hse.ru/mirror/pubs/share/direct/212151309.pdf

Conceptions of Church Slavonic

In our time Church Slavonic is a “language without native speakers,” but it is not in all respects a “dead” one. It is for this reason that the Slavs have given it a great variety of names, the different use of which in philological publications heavily depends on the respective linguists’ connotative purposes (e.g., national and ideological interests and so forth). As a rule, the description of the language is based on the analysis of written or printed texts. Only recently have a few additional corpora been introduced in addition to the well-known group of “classical” Old Church Slavonic manuscripts, which, for all their merits in the history of Slavistics, can give only a vague idea of the rich language tradition of Church Slavonic as a whole, since, as a means of actual (oral) communication, it can nowadays be observed only in the liturgy. The article discusses the main linguistic conceptions applied to Church Slavonic in the past and present (root language, i.e., proto-language, common lan guage, literary language [Schriftsprache], Ausbau language, etc.); singles out bi na ris tic approaches in opposition to vernaculars; gives an overview of the nu me rous varieties to be differentiated within the language (connected to regions, chro no logy, functions, individuals, and groups); recalls the role of reconstruction in modern textbooks and the widely neglected construction devices used in early grammars and dictionaries; and, at the end, refers to the possibility of including Church Slavonic as a model for comparative judgments on degrees of diversity in the structural development of Slavonic languages.

Церковнославянский язык: круг понятий

Temnić Inscription from Balkan-Slavic and Old Russian Perspectives

One of the attributes of the Cyrillic is that it has been exposed to numerous attacks in the aim of particular or total extinction since its creation. Those who are against Christianity are also against the Cyrillic, as the Cyrillic was created because of the expanding Orthodox religion among Slavs. The fight against the Church includes the fight against the Cyrillic. There have been different types of these fights, but they have often had a political background. Therefore, we can say that for centuries the Cyrillic has been the target of different oppressors who tried and are still trying in different ways to destroy the Orthodox-Christian identity of both Serbian and other nations whose existence and survival also depend on their script and language. 

pdf/the-cyrillic-between-religion-and-politics-1yryylkyu8.pdf

The Cyrillic between religion and politics

The paper seeks to outline the overall framework for the reception of St. Clement’s tradition in Slavic literacy in northern, Serb-populated areas; the paper also analyzes major Serbian literary monuments, both Glagolitic and Cyrillic, which may be brought into a close relationship with the literacy tradition of St. Clement. They are presented individually, also taking into account an earlier linguistic background from which they stemmed. These older linguistic traits which are Old Slavonic as well as some later characteristics are generally possible to arrange in an ideal chronological sequence. This makes it possible to suggest a relative chronology of the formation of some Serbian literary monuments. There are also some local linguistic traits and other parameters that allow one to date Serbian literary monuments more precisely and, sometimes, even to delimit their territory of origin. This series begins with the Codex Marianus and continues with Miroslav’s Gospel, the Mihanovic Fragment, the Grskovic Fragment, Bratko’s Menaion, the Jerusalem Palimpsest, and the Belgrade Prophetologion, ending with the Serbian Prophetologion from St. Petersburg and Kiev. One must keep in mind that the Serbian language, which underlies the spoken background of the Serbian redaction of the Church Slavonic language, was, shortly after its formation (up to the end of the 11th century), still dialectically undiversified (regardless of the potentially heterogeneous situation before the 9th century); thus, based on the current body of knowledge, it is not possible to identify dialectical traits that would provide more specific information about individual writings. However, traces of the general logic of the developmental dynamics of the folk language can be identified in the language of the only 11th-century source presented in this paper: the Codex Marianus . This literary monument is temporally and spatially located in the third quarter of the 11th century and the southeastern boundary of Raska (roughly in Poibarje), near the fortress of Zvecan and the early medieval settlement of Cecan. Miroslav’s Gospel is dated to the period between 1161 and 1170 (ca. 1165) and is linguistically associated with the territory of the Bishopric of Raska because its scribes were the bearers of a dialect typical of this region: the manuscript either originates from Raska or it was written by Rascian scribes in some other area. Based on a rather large number of literary monuments, it is possible to get insight into the third stage in the life of this form of literacy in Polimlje, where the hereditary estates of the Nemanjics and their relatives were located. From the early Middle Ages this area witnessed lively ecclesiastical activities, though they were based on the Roman Rite. One of the cultural centers must have been located around the trefoil church of St. John at Zaton (9th–11th centuries). In this wider area, a more conservative Serbian literary tradition, which can be traced in the Mihanovic Fragment, could have persisted slightly longer. The Mihanovic Fragment was the purest representative of the Serbian redaction, without secondary shadings typical of the innovative southern Slavic areas in the 11th century (with the mildest divergence from the vernacular variety when pronouncing the literary language), and it was still based on the linguistic background shaped by St. Clement. The linguistic picture of this literary monument indicates that it could have originated from an area where an ancient linguistic redaction dating back to the early 10th century, or perhaps an even older variety of a literary language from the 9th century (associated with the Roman Rite) combined with a later South Slavic layer of undetermined age (10th–11th centuries), persisted.

/pdf/the-serbian-redaction-of-the-church-slavonic-language-from-41gu30kzcx.pdf

The Serbian Redaction of the Church Slavonic Language: From St. Clement, the Bishop of the Slavs, to St. Sava, the Serbian Archbishop

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The Serbian Redaction of the Church Slavonic Language: From St. Clement, the Bishop of the Slavs, to St. Sava, the Serbian Archbishop