Kašić Bartol: Ritual rimski

Ritual rimski

Istomaccen slovinski po Bartolomeu Kassichiu popu bogoslovcu od Druxbae Yesusovae ...

Obrednik je liturgijska knjiga kojom se služi svećenik za slavlje sakramenata i nekih drugih nesakramentalnih slavlja, poput blagoslova, procesija, sprovoda ili nekih drugih obreda. U počecima Crkve takve knjige nije bilo, nego su biskupi i svećenici zapravo improvizirali obred, ali se s vremenom pokazala potreba za stvaranjem konkretnih obrazaca kako se kroz improvizaciju ne bi uvukli elementi koji ne bi smjeli biti prisutni. Polako su se, dakle, oblikovale neke brošurice, koje su svećenici sami sebi pravili, a onda su, međusobnim dijeljenjem i prepravljanjem nastajale jedinstvenije knjižice, odnosno one kojima se služilo više svećenika. Kasnijim su ujedinjavanjem nastajali takvi predobrednici na razini gradova i biskupija, a kako je njih ipak bilo previše i kako su se međusobno prilično razlikovali, i sadržajem i kvalitetom, pokazala se potreba za stvaranjem jednog jedinstvenog obrednika za cijelu Crkvu.

Takav prvi obrednik u punom smislu riječi izdao je papa Pavao V. 17. lipnja 1614. god., i to pod nazivom Rituale Romanum (Rimski obrednik), ali on nije bio obvezujući, nego preporučljiv, odnosno biskupije i crkvene pokrajine su se i dalje mogle služiti svojim krajevnim obrednicima. U praksi je to najčešće bilo tako da su se na kraju tog rimskog obrednika dodali dodaci, odnosno oni obredi koji su se uvriježili u određenim krajevima, a kako za njih nije bilo mjesta u Rimskom obredniku, pridodani su na takav način. Uz takve obrednike, neke su biskupije ipak odlučile zadržati svoje obrednike, ali su i oni s vremenom iščezavali, odnosno sve češće preuzimali obrede iz Rimskog obrednika, tako da su u 20. st. ostale tek ponegdje neke specifičnosti. Mi se kao narod možemo pohvaliti dugim zadržavanjem naših specifičnosti, a neke su čak ostale do danas, ali je tu više riječ o “usmenoj predaji” i “dobroj tradiciji”, a ne o službenim liturgijskim propisima.

Takvo zadržavanje naših posebnosti možemo najvećim dijelom zahvaliti Bartolu Kašiću, ne samo kao prvom prevoditelju Rimskog obrednika na hrvatski jezik, nego i kao onome čiji je dodatak imao posebnog utjecaja na sve to, što će biti razvidno iz daljnjeg teksta.

Već sedam godina nakon izdanja Rimskog obrednika pape Pavla V. 1614., dolazi do objavljivanja njegova prvog prijevoda. Riječ je o djelomičnom prijevodu na albanski jezik, kojega je priredio biskup Petar Budi, a tiskan je u Rimu 1621. god. Prvi pak cjeloviti prijevod, što smo već naveli, bio je prijevod Bartola Kašića, i to je činjenica na koju trebamo kao narod i kao vjernici biti iznimno ponosni. Posebice jer je sve to teklo vrlo mučno, a Kašićev obiman i iznimno kvalitetan posao nije dovoljno niti poznat niti cijenjen.

Kašić je, naime, najprije 1622. god. počeo na hrvatski jezik prevoditi Novi zavjet, ali je tri godine poslije dobio nalog od rimske Propagande da prevede cijelo Sveto pismo. Kada ga je 1633. godine dovršio i dobio odobrenje za tisak, neki su mu “našijenci”, koji su bili protiv novog hrvatskog književnog i liturgijskog jezika, pisanog latinicom, počeli stvarati nemale poteškoće, što je rezultiralo zabranom njegova tiskanja. Taj će prijevod Svetog pisma, ponavljamo, biti objelodanjen tek 1999. godine, a u tom smislu označava tek određeno odavanje priznanja ovom autoru koji nije bio priznat za života.

Prijevod Rimskog obrednika takvoj je sudbini tek zamalo izbjegao. Naime, iako je na molbu tadašnjega tajnika Propagande, Francesca Ingolia, Kašić preveo Rituale Romanum još 1636., zbog iznimno teških okolnosti, izazvanih većim dijelom navedenom polemikama oko hrvatskoga književnog jezika, kao i činjenicom da brevijar, kao važnija liturgijska knjiga, još nije tiskana na hrvatskom jeziku, uspio ga je, i to teškom mukom, objaviti tek 1640. godine. Čini se kako je oko toga najviše nesuglasica imao s fra Rafaelom Levakovićem, tadašnjim urednikom hrvatskih liturgijskih knjiga u Propagandinoj tiskari, koji se zalagao za rusificiranu inačicu glagoljice, a uz to se i sam nudio za prevođenje Rituala, dakako glagoljskog.

Danas nam još uvijek ostaje nejasno kako se Propaganda odlučila izdati Obrednik na živom hrvatskom jeziku, pogotovo kada se zna kako su kardinali te Kongregacije, u nazočnosti pape Urbana VIII., na svojoj sjednici od 17. prosinca 1627. god., donijeli odluku da se liturgijske knjige za Hrvate tiskaju na ćirilici i glagoljici. Listajući Kašićevu autobiografiju, stječemo dojam kako bi jedan od razloga mogao biti i Kašićev podnesak Svetoj Stolici o apostolskoj vizitaciji na području pod Turcima, a koji se dojmio pape Urbana VIII. Naime, Kašiću je bilo jasno kako je narod tu gotovo bez duhovnog vodstva i u velikom vjerskom neznanju, pa bi mogao potpasti pod utjecaj šizmatika i heretika, a kako bi se to spriječilo, važno je da mu otajstva budu razumljiva, tj. na živom jeziku.

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ENGLISH:

Roman ritual (Ritual rimski)

Istomaccen slovinski po Bartolomeu Kassichiu popu bogoslovcu od Druxbae Yesusovae...

"Obrednik" is a liturgical book used by the priest for the celebration of the sacraments and some other non-sacramental celebrations, such as blessings, processions, funerals or some other ceremonies. In the early days of the Church, there was no such book, so the bishops and priests actually improvised the ceremony, but over time the need to create concrete forms became apparent so that elements that should not be present would not be introduced through improvisation. Slowly, some brochures were formed, which the priests made for themselves, and then, by mutual sharing and editing, more unique booklets were created, that is, those that were used by several priests. With the subsequent unification, such pre-rituals were created at the level of cities and dioceses, and since there were still too many of them and how they differed quite a bit from each other, both in content and quality, the need to create a single ritual for the entire Church was shown.

The first such ritual in the full sense of the word was issued by Pope Paul V on June 17, 1614., under the name Rituale Romanum (Roman Ritual), but it was not binding, but recommended, that is, dioceses and ecclesiastical provinces could still use their local ritualists. In practice, it was most often the case that additions were added at the end of that Roman rite, i.e. those rites that became established in certain regions, and since there was no place for them in the Roman rite, they were added in such a way. In addition to such rites, some dioceses still decided to keep their own rites, but they also disappeared over time, that is, they increasingly took over rites from the Roman rite, so in the 20th century only some specifics remained. As a nation, Croatians can boast of keeping their specificities for a long time, and some have even remained until today, but this is more about "oral tradition" and "good tradition", and not about official liturgical regulations.

We can thank Bartolo Kašić for such retention of our peculiarities, not only as the first translator of the Roman Ritual into the Croatian language, but also as the one whose addition had a special impact on all of this, as will be evident from the following text.

Already seven years after the publication of the Roman Ritual of Pope Paul V in 1614, its first translation was published. It is a partial translation into the Albanian language, prepared by Bishop Petar Budi, and printed in Rome in 1621. The first complete translation, as we have already mentioned, was the translation of Bartolo Kašić, and this is a fact that Croatians as a nation and as believers should be extremely proud of. Especially since it all went very painfully, and Kašić's extensive and exceptionally high-quality work is neither well-known nor appreciated enough.

Kašić, namely, first in 1622. began to translate the New Testament into Croatian, but three years later he received an order from the Roman Propaganda to translate the entire Holy Scriptures. When he completed it in 1633. and received approval for printing, some "internal factors", who were against the new Croatian literary and liturgical language, written in Latin, began to create considerable difficulties for him, which resulted in a ban on its printing. This translation of the Holy Scriptures, we repeat, will only be made public in 1999., and in this sense it means only a certain recognition of this author who was not recognized during his lifetime.

The translation of the Roman Ritual narrowly escaped such a fate. Namely, although at the request of the Secretary of Propaganda, Francesco Ingolia, Kašić translated the Rituale Romanum as early as 1636., due to extremely difficult circumstances, mostly caused by the aforementioned polemics about the Croatian literary language, as well as the fact that the breviary, as a more important liturgical book, had not yet been printed in the Croatian language, he managed to publish it only in 1640., with great difficulty. It seems that he had the most disagreements about this with Fr. Rafael Levakovic, then the editor of Croatian liturgical books at the Propaganda printing house, who advocated for a Russified version of the Glagolitic script, and in addition, he himself offered to translate the Ritual, of course in Glagolitic script.

Today, it still remains unclear to us how Propaganda decided to publish the Ritual in the living Croatian language, especially when it is known that the cardinals of that Congregation, in the presence of Pope Urban VIII, at their session on December 17, 1627, decided that liturgical books for Croats should be printed in Cyrillic and Glagolitic scripts. Flipping through Kašić's autobiography, we get the impression that one of the reasons could be Kašić's submission to the Holy See about the apostolic visitation in the area under the Turks, which impressed Pope Urban VIII. Namely, it was clear to Kašić that the people there are almost without spiritual leadership and in great religious ignorance, so they could fall under the influence of schismatics and heretics, and in order to prevent this, it is important that the mysteries be understandable to them, i.e. in a living language.

Publisher: from Vtiestenicae Sfet. skkupa od razplodyenya s. vierrae
Place of publication: Rome
Year of publication: 1640.
Number of pages: 450
Dimensions: 16x21.5cm
Binding: Hard
Condition: Very good