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Turalija, Dubravko
Diacovensia, 01/2021, Volume: 29, Issue: 2Journal Article, Paper
Druga od dviju formula koje se izgovaraju tijekom euharistijske pretvorbe okvir je zanimanja ovoga rada. Euharistijski izraz za mnoge , koji je u liturgiji preuzet iz Mt 26, 28 i Mk 14, 24 praćen je preko grčke izvorne riječi πολύς – polüs od njezine najranije pojave u LXX pa do posljednjega spominjanja u novozavjetnoj korespondenciji. Pri tome se došlo do nalaza da se u biblijskim tekstovima grčki pridjev πολύς, πολλή, πολύ (polüs, pollē, polü) u značenju ‘mnogi/a/o’ oslanja na semitsko značenje i predstavlja trodimenzionalni prsten, u kojem se ostvaruju tri teološke kategorije: sveobuhvatnost bića i pojmova, zatim usredotočenost objekta na svoj cilj i, najzad, neprocjenjivost količine i kvalitete sadržaja na koji je pridjev usmjeren. Tako bi euharistijski izraz za mnoge značio za sve , ali na koji način se sve to ostvaruje donosi tekst koji slijedi. The second of the two formulas uttered during the Eucharistic consecration is the frame of interest in this paper. The Eucharistic term »for many«, taken into the liturgy from Mt 26:28 and Mk 14:24 is traced through the Greek original word πολύς – polüs , from its earliest appearance in the LXX to the last mention in the New Testament correspondence. We find that in biblical texts the Greek adjective πολύς, πολλή, πολύ (polüs, pollē, polü) , in the meaning of »many«, relies on the Semitic background and represents a three-dimensional ring in which three theological categories are realized: the comprehensiveness of beings and concepts, the focus of the object on its goal, and, finally, the incomprehensibility and unknowability of the quantity and quality of the content to which the adjective is directed. Thus, the eucharistic term »for many« would mean »for all«, and how all this is realized is discussed in the following text.
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