(Hungarian-Slovak Christian spiritual renewal in Esztergom / Ostrihom, written by István Käfer (1935-2024), translated from Slovak by Szántai Gábor, proofread by Tomáš Zvolenský, and Deepl Write)
Christianity is peace, love, repentance, forgiveness, humility, and happy hope. In man, in every pore of his spiritual and physical existence, malice, restlessness, envy, hatred, revenge, selfishness, and gloomy hopelessness are present. All this also applies to the Christian understanding of national identity. The nation is a gift of love from the Creator, a gift whose acceptance gives the experience of joy in accepting a sacrifice for the national community. Evil creates unrest within the national community itself and, consequently, between individual national communities. Unrest in the nation – malice – always has “attractive,” seductive, rational, and scientifically justified manifestations. Peace in a nation is like a tiny lamp that must be received quietly, sometimes even secretly, so as not to offend the noisy majority.
Today’s averagely educated Hungarians and Slovaks do not know much about each other’s culture. History has left us with a serious imbalance in this regard. In a certain sense, we Hungarians are the fate of the Slovaks, because we delayed their maturation as a nation in the years 1867-1918. Their national strategy for a century and a half did not serve their nation-building but was directed against us. Insults, prejudices, then revenge, and finally the rejection of everything Hungarian.
We have a problem with every non-Hungarian. The injustice of Trianon and the loss of a part of our nation and our holy territories is painful, it caused insults, prejudices, then revenge, and finally the rejection of everything that is not Hungarian. Our asymmetry applies to all our neighbors, but most of all to the Slovaks. Their only problem is us. Among our many problems, they are only one of many.
In any case, today we live side by side like two completely different cultures, a kind of distant foreign country, and we both know more about Tunis or Madagascar than about each other.
Our basic misery is the weak observance of our religious principles in the coexistence of nations. We expect the other to come to us, to ask for forgiveness, and if we still clumsily reach out our hand, the refusal does not inspire us to new attempts at dialogue, but we misuse it to justify our own resignation. At the same time, Slovaks are the closest nation to our homeland. Well, something more. The melody of our languages and their vocabulary does not bind them to their Slavic relatives, just as it does not bind us to our northeastern relatives, but to each other, just as our lifestyles do.
Our homeland Regnum Hungariae is Uhorsko for the Slovaks, because when we say “Madarsko”, it only refers to the situation after Trianon. The ancestors of the Slovaks loved this ancient homeland as much as the ancestors of today’s Hungarians. Pázmány Péter encouraged the Slovak-speaking worshippers to use their own language, not Czech. Daniel Krman consecrated Rákóczi’s flags on the main square in Žilina (Zsolna) in Slovak.
Pest Budín (Budapest) became the center of the emerging Slovak national culture, long considered the capital of their homeland, Buda the proud embodiment of the oldest history, and Pest the beautiful young bride. They built it too! Tens of thousands came from Horniaki, and there would hardly be anything left of Veľká okružná Street (Nagykörút) or Andrássy úce (Andrássy Avenue) if only those buildings would remain that were not touched by the hand of a Slovak mason.
In the supra-ethnic homeland, the seeds of today’s Slovak culture ripened freely, while the spiritual fruits of Slovak ethnicity were naturally integrated into the inseparable and indivisible unity of Hungarian Christian culture. For a long time, Christianity moderated the national demands unleashed by the French Revolution. In his Slovak sermons, Alexander Rudnay, the Esztergom hierarch from the Slovak ethnic region, consistently led his believers to respect the crown of St. Stephen.
He faithfully fulfilled his historical role: he restored the pre-Turkish splendor of Esztergom by returning the seat of the archbishop and the chapter from the Nagyszombat / Trnava asylum there. The Slovak-Hungarian high priests buried in the crypt of the Esztergom Basilica were all apostles of Christian solidarity. Today’s Nagyszombat / Trnava University considers Pázmány Péter / Petr Pázmány, and Szőlősi Benedek, the author of the Cantus Catholici and our entire Hungarian Catholic tradition as an important element of modern national consciousness.
Our knowledge of negative sensations is usually distorted and deliberately taken out of context. Hungarian tourists and Slovak officials did not look forward to discovering the remains of Pázmány Péter lying under the altar in front of St. Martin’s Cathedral in Pozsony / Bratislava. None of the hundreds of thousands of active and passive victims of the media, which exaggerated the gravity of the case, knows anything about how the greatest artist of the Hungarian language could also be the developer of the foundations of the Slovak (pre-Bernolák – translation note) literary language.
Let’s celebrate together our holy martyrs of Kassa / Košice. Let’s forgive each other for the fact that our hagiographies do not contain the line according to which Our Lady of Sorrows, the patroness of the Slovaks, is the same person as the Great Lady of the Hungarians (Patrona Hungariae). Let’s forgive each other for the fact that the publication of Father Rajmund Ondruš on the Kassa / Košice martyrs and the publication of Meszlényi Antal on the Hungarian saints, which were reprinted in 1991, do not inspire today’s Hungarian and Slovak Catholics to fraternal belonging and common joy.
“The hometowns of Marek Križin, Štefan Pongrác (Pongrác István) and Melichar Grodecký: Križevci in Croatia, Alvincz in Transylvania and Tešín in Silesia form the points of a triangle on the map, which, although separated by a relatively large distance of 450-500 km, were connected by the same Central European drama in the 16th and 17th centuries. It finally united the sons of three different countries in the final act of life on the soil of the Eastern Slovak metropolis”. The Hungarian handbook, on the other hand, declares Father Pongrác to be a “tribal” Hungarian and considers his two friends to be ” solely” Hungarians. According to Meszlényi Antal, it was “the blood of three Hungarian priests”, but only Pongrác was a “born Hungarian”. He further writes that “the other two… felt identified with Hungarianness… Eternal Hungarianness does not look at what divides”.
In its introductory part, the Slovak publication perceives the treaty of the Transylvanian princes with the Turks as follows: “The Transylvanian princes profited as much as possible from the unequal alliance. However, it was mainly exploited by the Turks themselves, who gradually moved the border of the occupied territory to central Slovakia. The fact that they did not intend to withdraw from these regions is proven by the fact that they created their own administrative network of sanjaks (districts) on the Hungarian territory, which were incorporated into higher administrative units – pashaliks. The towns of Budín (Buda), Jáger (?), and Nové Zámky (Érsekújvár) became the residences of the marauders.”
We must ask each other’s forgiveness for not publishing a joint publication about the Martyrs of Kassa / Košice. The result is at most a feeling of unease.
The question of how well we bear witness to the truths of our common faith, how well we fulfill here and now the main commandment of love and forgiveness that we – Hungarians and Slovaks, together with others in this region – received two thousand years ago, and it is a source of anxiety and concern. Humanly speaking, we have every reason to be embittered. Generations have grown up in mutual religious and national ignorance, and this ignorance is the cause of all primitive animosity.
How could poorly educated and uneducated generations understand the centuries-old ethnic character of St. Stephen’s Land? Can we rebuild this once-natural community of ours after so many breakdowns? Can we revive ourselves together so that we can put the past in a dignified place? Can we speak responsibly about this past when we have had so few opportunities to come to terms with its new spirituality? And to discuss all this with our Christian brothers and sisters?
Blessed Marek! A Croatian. During his studies in Štajerský Hradec (Graz), he was a student of Professor Pázmány Péter, considered one of the greatest Hungarians, who remembered the talented young man so well that he invited him to teach at the Nagyszombat / Trnava Seminary. This same Pázmány Péter, who, in the interest of re-Catholicization, encouraged the cultivation of the Slovak word to counter the Czech of the Evangelicals, and who therefore wrote his works in Hungarian to help his Hungarian believers, who were the most decimated by the Reformation.
There were only a few Hungarian priests. That is why Marek the Croat was needed. He was canon of Esztergom / Ostrihom and archdeacon of Komárom / Komárno. During his short stay in Croatia, he delivered excellent Croatian sermons. But the Church didn’t need him there very much. Even from Komárom / Komárno, he was sent further away from his homeland to Homonna / Humenné, to administer the property of the seminary.
Blessed Melichar! A Pole. He was a novice in Brno, a theologian in Prague, then a professor at the boarding house of St. Wenceslas in the Hussite city. It was in 1614, when he was ordained a priest, that Václav Klement Žebrácke’s poem about the bitter fate of Czech Protestantism and the nation appeared in the hundred-towered city, a poem that twenty-five years later the Czech emigrant Jakub Jakobeus used in Lőcse / Levoča and Eperjes / Prešov to deepen the Hungarian-Slavic self-awareness. It was necessary to legitimize the anti-Habsburg sentiments of the Hungarian Protestants after Dávid Frölich had exaggeratedly praised the native Germans in his work. From 1618, this Jesuit of Polish origin had to preach to German- and Slovak-speaking soldiers in the then-Protestant Kassa / Kaschau / Košice.
Blessed István / Stefan! A Hungarian. From Transylvania. Stops on his life’s journey were the Jesuit seminary in Kolozsvár / Klausenburg / Cluj, the novitiate in Brno, Prague, Ljubljana, Klagenfurt and Graz. He studied Czech, German, Slovenian, and Italian languages. In 1615 he became the prefect of the Jesuit Drugeth Gymnasium in Homonna / Humenno.
We know their history, we only sin today with their national interpretation. In his book entitled “Hungarian Saints”, which was reprinted in 1991, Meszlényi Antal concludes as follows: “Above all… the Pope turned to our Hungarian homeland when he presented the three blessed of Kassa / Košice… to the world. With them, three new stars have risen in the sky of Hungarian Catholicism, and we Hungarians thank God for giving them to us”.
In his preface, however, Székfű Gyula expresses himself somewhat differently: “… of the fourteen Hungarian saints, I could not imagine a truly Hungarian saint… Grodecký is a Polish nobleman from Galicia, Križan is a Croatian, two true Italians with Italian temperament, St. Gerard (Gellért – translation note) and St. John of Capistrano… The only Pongrác-like Hungarian nobleman is Blessed Özséb (Eusébius)… but… perhaps it is not a hopeless attempt to compare the Esztergom / Ostrihom canon, a contemporary of King Béla IV, who retired from worldly life among the hermits in the Pilis Mountains, with a Jesuit of the seventeenth century? There is certainly … a similarity between them, but it is not a personal, national or popular similarity, but a sanctity in the Catholic sense, which arises from the identity of all peoples at all times…”.
The attempts of Szekfű Gyula to compare Blessed Eusebia with Blessed István / Štefan, it would be equally hopeless to explain the then-Hungarian identity of Pongrác István based on today’s understanding of this identity. Meszlényi Antal’s concept of “eternal Hungarianness” is also an attempt to formulate an older concept of “Hungarianness” that predates its modern perception. If we are not careful when formulating these terms, Croatian, Hungarian, Romanian, Slovakian, etc. saints could reflect the anomalies of politics and border changes. If today we consider the martyrs of Kassa / Košice as Hungarians, the Slovaks can consider them as Slovaks. And we all do it anyway.
Our Church, the saints, and the spiritual community of the ethnic groups of the former Hungary cannot be the subject of a division, such as national bibliographies. It would certainly be unreasonable to question the existence of today’s sovereign Slovakia and its right to a retrospective scientific systematization of spiritual values on its own territory. However, the thousand-year-old spiritual community of our ethnic groups did not end with their becoming a nation, nor with the change of political borders and regimes.
Until we became modern nations, the faith, the denomination, was paramount. Since then, the priority has been the nation. It was clearly in the plans of the Creator, so let’s not grumble against it and perceive the truth about our regions before we became nations and try to extract from it the impulse for the need to transform disintegration into unprecedented integration!
The collective thinking of Hungarians and Slovaks today is dominated by fear, mistrust, and intolerance. We are also fulfilling the age-old call for spiritual renewal by renewing our view of history and the concept of national identity, using Christian spirituality in the study of our past.
The testimony of the three martyrs may speak to more people today than in the past. It promotes understanding among Christians of different denominations and reconciliation among nations. It is spiritual medicine against national isolation.
The proponents of historical research, free from political expectations and committed to the values of European Christianity, should start from the original documents and use a historical terminological system that reflects the historical truth. For this, it is not enough to understand the terms “Hungarian” and “Slovak” in today’s sense of the word. Allow me to give some Slovak examples in this analysis.
The so-called Spiš (Szepesi) Prayers can be considered as the first historical document of the Slovak language. Spišské prayers by Spiš (Szepesi) archpriest Gašpar Bak (Bak Gáspár), the former heroic soldier of King Matej / Mátyás / Matthias, which he used to say the prayers of the congregation at the consecration of his cathedral on October 25, 1479. Michal Tserkő (Tserkő Mihály) translated into Hungarian three sermons by Eliáš Láni on the occasion of Juraj Thurz’s (Thurzó György) funeral; the Slovak original is missing.
Pázmány Péter, whose letters to Juraj Thurz (Thurzó György) were handed over to his master by Láni, the court preacher of the Palatine, stated in a letter dated February 9, 1632, written in Magyarbéli (Velky Biel, formerly Hungarian Biel – translation note), to the mayor of Nagyszombat / Trnava: “… we have provided the Slovak nation with some writings about preaching in religious churches. We did not receive any response.”
It was Pázmány who initiated the type of Catholic use of the Slovak language, which is called “common Slovak” and which Slovak scholars have identified as the language of the Jób Fanchali (Fancsali Jób) Codex. It was in this language that the Slovak texts of the Esztergom / Ostrihom ritual were printed in 1625, the Cantus Catholici by Benedict Szőllősi in 1655, and a test print of the Slovak-Hungarian-Latin dictionary in 1648 in the reopened Nagyszombat / Trnava printing house. Even the first Slovak love poems are preserved in the Hungarian language environment in the Codex of Jób Fanchali (Fanchali Jób).
We can also make a short, really informative excursion to the manuscript sources of Slovak songwriting. Let’s refer, for example, to Teleki’s songbook, in which the melody for the sweet Anička is the melody of the song Slovak Girl, to the famous Vietoris codex, to Hungarici saltus (Hungarian collection of songs and dances from 1730 – translation note), to Amadé László’s songbook, to Kelecsényi’s songbook, and even more! Let’s mention the manuscript collection of songs by Kazinczy Ferenc, Szakolczai István, Pereczi Jőzsef, Furuglyás Péter – and I could go on like this.
Balassi Bálint’s work must also be seen in this context. These are not contemporary relations between two nations. They will become contemporary relations when Hungarian and Slovak researchers discover them together and publish preserved documents about eternal symbiosis. Well-known authors, divided by national terminology, such as Benedikt Szőllősi (Szőllősi Benedek), Peter Benický (Benicski Péter), Gašpar Madách (Madách Gáspár), Ján Rimay (Rimay János), Štefan Selecký, (Szelecki István), Daniel Krman (Krman Dániel), Matej Bel (Bél Mátyás), Dávid Czvittinger (Czvittinger Dávid), Alexander Rudnay (Rudnay Sándor) must be understood in the same way – and I could go on for a long, long time.
Our present situation is rather peculiar. For a century and a half, Slovak cultural history was forced to create its own sovereign cultural history in confrontation with Hungarian, here with Czech, here with Czechoslovak, here with socialist, and various -ist. Today’s successor countries of the medieval Czech, Polish, and Hungarian kingdoms have a simpler situation from this point of view, but all relations between nations have common regional problems: a half-hearted and highly contradictory demand to realize sovereign citizen nation-states.
The most difficult thing is the spiritual harmonization of the relations in the Hungarian-Slovak line because the territory of today’s Slovakia was for centuries the Kingdom of Hungary, and even though in the spiritual atmosphere of Slovakia recently there are voices that acknowledge this fact, the Slovak culture is closed within its own state borders, and thus our northern neighbors have the same ethnic outlook as in Hungary before 1918.
Another problem is the lack of the term magyar-magyarországi / Magyar-magyarský-uhorský (“Hungarian” – translation note) and the use of the Hungarian term Felvidék (Highland), which is clear in itself. Basic information is missing in our manuals, textbooks, popularization literature, and mass media. It is widely known, but we have to say it, that today’s Hungarian and Slovak cultures, which are nourished in all areas by the same roots, are mutually alien and do not know each other. The starting point of the solution can be the application of the territorial principle of the national bibliographies.
A certain part of the national bibliography is the intellectual product of the old state territory. The mutual overlapping of the retrospective national bibliographies of Hungary and Slovakia represents an ever-increasing problem since one third of the ethnic Hungarians were born in the region of Slovakia where the Slavic language is spoken, as well as one-half to two-thirds of the ethnic Slovaks who do not have a Slavic linguistic origin. According to this, both Job Fanchali’s codex and Balassi’s life’s work are territorial Hugarikum and territorial Slovakism.
However, the codex and the mentioned few examples draw our attention to perhaps the most important criterion of national bibliographies, which is the joint creation of the Slovak and Hungarian languages, or the interconnection of these languages. Contemporary spiritual mining elite, e.g. Jób Fanchali (Fancsali Jób), Benedikt Szőllősi (Szőllősi Benedek), Ján Rimay (Rimay János), Gašpar Madách (Madách Gáspár), cannot be “carved up” into national literatures. The Hungarian poetry of Balassi Bálint was accepted by members of the Slovak ethnic group who could read in Hungarian, just as Gašpar Madách (Madách Gáspár) was accepted by readers of Hungarian origin. The question, however, is what the definition of national literature should be.
There is also a third aspect, let’s call it the content hungaricum, or the Slovak language. This can comprise a much more difficult – compared to the previous ones – ordered system of contexts and rare documents related to the territory inhabited by a certain ethnic group, such as Balassi’s data related to Liptovský Hrádek (Liptóújvár), or the Hungarian patriotism manifested in Slovak culture from the beginning, recently defined by Szörényi László as a multi-valued national consciousness.
This cannot even be translated as “magyarországi” (from Hungary), while according to Nagya Sz. László, the adjective “magyarországi” (from Hungary – translation note) should be applied to Hungarians with a non-Hungarian mother tongue. Because of his Slavic consciousness, Daniel Krman (Krman Dániel) cannot be considered only a Slovak from the point of view of the Hungarian consciousness, similar to Matej Bela (Bél Mátyás) being only a Hungarian. But even the Hungarian writer Balassi Bálint, with his Hungarian consciousness, cannot be excluded from the foundations of Slovak culture.
According to Kulcsár Szabó Ernő, “the experience that a German or Slovak recipient of Hungarian culture does not perceive and understand this culture as his own is not only due to their differences… In the course of an intercultural encounter, the partners can mutually discover their features that they did not know about or even tried to hide from themselves. And since Hungarianology tries to define itself as a field that focuses on this area…”, at least in the Hungarian-Slovak context, it could be a research method.
At present, the Hungarian and Slovak cultures are, at best, foreign and unknown territory to each other. The discovery of mutual connections could be started with the help of Hungarianology and Slovakology. Slovakology should study Hungarian and Hungarian elements for Hungarian-Slovakology, while Hungarianology should study Slovak elements for Slovak-Hungarianology. In this context, the field of research of Slovakology can be the work of Balassi Bálint, as he was absorbed by the Slovak cultural environment of the mining region.
We are not talking about relations, because we are not talking about partners, we are not talking about things that can be studied by comparison, but about the inner spiritual life of the same community. Benedikt Szőllősi, Daniel Krman – horribile dictu Hungarian elements of the field of Hungarian-Slovakological research of the creators of Slovak national literature.
Today, Hungarology and Slovakology are part of the scientific research of two sovereign states. They are the disciplines that realize the dialogue between two foreigners and the presentation of the former Hungarian-Slovak symbiosis. Recently, Kósa László formulated that in our regions, each of the peoples discovered their relatives, only we did not. That’s true. And it is also true for the Slovaks. The Slovaks were supposed to dissolve in the Slavic and later in the Czechoslovak kinship, and even today they are tempted by alternatives between Western or Byzantine Slavism. In the past, Slovaks and Hungarians were united by an even closer symbiosis than that of kinship. In the older layers of our national cultures, the non-Hungarian script belongs to us, just as the Hungarian script belongs to the Slovaks.
Allow me to use the words of Klaniczay Tibor: “Often… it is not possible to make a clear national distinction… even in the mother tongue of the ancient authors… Balassi Bálint wrote his works in Hungarian, but he knew Slovak very well. It is a pity that scientific research in the field of literary analysis one-sidedly favors the linguistic point of view, whereas the historical community and the centuries-long coexistence are at least as decisive for the contact of works of literature and their overlapping as the linguistic kinship. This is especially true for the period before the final national maturity, which in the history of the nations of Central and Eastern Europe means a considerably larger part of them.
Hungarian-Slovakology and Slovak-Hungarianology serve to organize these overlaps in the Hungarian-Slovak context. The result of the terminological systematization is the term “magyarországi” – “Hungarian” in Slovak. To find a better Hungarian equivalent of this Slovak term, we tried to introduce the term “Magyarhon” (Hungarian Homeland) in Hungarian-Slovakology, at least when translating the Slovak term “Hungary” into Hungarian. Balassi is a part of Slovak culture in two ways. Through his roots and his environment. But also in the way that his poetry was later incorporated into the body of Slovak national literature. And also in the way that the codex of Jób Fanchali, together with Balassi’s work, preserves Hungarian-Slovak poetry. And this is today’s opportunity.
Please forgive me, dear reader, for boring you with such old examples. I am not talking about our national heroes, Kalinčiak’s patriotism, Hviezdoslav’s loyalty to Hungarian literature, Kukučín’s folk-national narrow-mindedness, about Milo Urban’s protection of national identity so that the poor people from Ráztok would not feel hatred towards Hungarians, about the value of Hungarian identity in Mikszáth, Ady, József Attila, I am not talking about Magyarization or the years 1945-1948. After all, the mass media are full of negative emotions anyway, and it is the task of science to patiently explain everything and reveal the causal connections.
There is much confusion, ignorance, half-education, and dilettantism full of moral perversion. But we have Saint Stephen and the spirituality of his crown and the truth of centuries of experience at our disposal. Even if we Hungarians deform the Regnum Hungariae, even if the Slovaks take from it proportionally what they consider to be theirs. But this does not change the heritage of St. Stephen. It is impossible to spoil, falsify, and dismember it. We can only manage to bury its value somewhere deep, to trample it underfoot. We are restless and unhappy about it, perhaps we could even attack each other with weapons.
However, the founder of the state did not build on sand. And the guardians of the values of the Slovak national culture knew this very well and still know it today. We were in Europe. In the course of historical changes, we forgot this, we allowed suspicion, impatience, anger, and fear – we put the nation on the altar instead of the individual. However, St. Stephen and his crown saved Hungary from extinction precisely through the not-always-peaceful eradication of the wild “Orientalism” and through a complete spiritual renewal. And he even protected it throughout history. Even today it is at the disposal of two sovereign, modern nations.
A common and indivisible past. We can argue about this for a long time. King Stephen did not invent the national colors. But perhaps the time will come when they will kneel or bow before the Holy Crown in the capital of the Slovak Republic and pay homage to the Slovak national flags. Today’s Slovaks are heirs to the kingdom of St. Stephen, just like us. Of course, it remains a big question of who is more afraid of this undeniable fact. Are the Slovaks more afraid of receiving the crown, or are the Hungarians more afraid of losing it?
The Christian roots of Europe must be recognized and witnessed. The present-day Slovak and Hungarian nations have all the opportunities, possibilities, means, and rock-solid convincing documents about the former state community. We need a spiritual renewal to obtain forgiveness for all the bad things the Hungarians did to the Slovaks in our regions in the recent past and vice versa.
Without the Hungarian and Slovak people, Europe would be poor. And it would be very rich, and could even learn a lesson if the two nations joined hands and acknowledged their common past. Such a community of a Slavic and a non-Slavic European nation could perhaps be an impulse to bring together other Slavs and non-Slavs, and thus help Europe to breathe with the Eastern and Western parts of its lungs at the same time.
We have a greater chance of receiving forgiveness when we free ourselves from the daily neglect of doing good. Such neglect is when we are indifferent to each other and, in a pleasant presumption of integrity, incapable of recovery even in the light of our past. Reconciliation can continue through common prayer, common work, and scientific research.
The first steps were taken on June 29th at the Esztergom / Ostrihom Basilica altar.
At our common Mass, we prayed as follows:
A hívek imája – Modlitba veriacich – the prayer of the believers:
Urunk, Jézus Krisztus, Te úgy jöttél közénk, mint világosság minden nép számára. Segítségeddel előítéleteinket eloszlatva, bizalommal fordulunk Hozzád kéréseinkkel.
Pane Ježišu Kriste, Ty si k nám prišiel ako svetlo národom. S tvojou pomocou zbavení našich predsudkov, úprimne Ťa prosíme.
Lord Jesus Christ, you came to us as a light to the nations. With your help, we sincerely ask you to help us overcome our prejudices.
1. Urunk, Szűz Anyádat Hétfájdalmúnak tiszteljük. Add, hogy közbenjárására kölcsönösen megbocsássuk egymásnak egykori és mai sérelmeinket.
Pane, Tvoju nepoškvrnenú Matku si uctievame ako Sedembolestnú a Veľkopaniu. Daj, aby sme na jej príhovor dokázali vzájomne odpustiť minulé i súčasné ukrivdenia.
Lord, we venerate Your Immaculate Mother as the Seven Sorrowful and the Exalted. Through her intercession, may we be able to forgive one another for past and present wrongs.
2. Tekints, Urunk kegyesen egyetemi ifjúságunkra, hogy a krisztusi szeretet tanítását a tudomány segítségével alkalmazni tudják a népeink közötti szolgálatban is.
Zhliadni, Pane, milostivo na našu univerzitnú mládež, aby prostredníctvom vedy mohla uplatňovať učenie Kristovej lásky v službe medzi našimi národmi.
Look graciously, O Lord, upon our university youth, that through science they may apply the teachings of Christ’s love in service among our peoples.
3. Urunk, add, hogy Szent Cirillnek és Metódnak, Szent István királynak, Szent Imrének, Szent Szórádnak és Benedeknek, Boldog Mórnak, Magyarhoni Szent Erzsébetnek, a szent kassai vértanúknak és régiónk többi szentjének közbenjárására népeink testvéri szeretetben éljenek.
Pane, daj, aby na príhovor svätého Konštantína a Metoda, svätého Štefana kráľa, svätého Imricha, svätého Svorada a Benedikta, blahoslaveného Maurusa, svätej Alžbety z Uhorska, svätých Košických mučeníkov a ostatných svätých nášho regiónu žili naše národy v bratskej láske.
Lord, through the intercession of St. Constantine and Methodius, Stephen the King, Imrich, Svorad and Benedict, Blessed Maurus, St. Elizabeth of Hungary, the Holy Martyrs of Kassa / Košice, and other saints of our region, grant that our nations may live in brotherly love.
4. Urunk, add, hogy tudós szolgáid, Pázmány Péter, Szelepcsényi György, Szőllősi Benedek, Szentiványi Márton, Timon Sámuel, Palkovics György, Rudnay Sándor, Bartakovics Béla életműve segítsen bennünket a magyar-szlovák szellemi közösség ápolásában.
Pane, daj, aby životné dielo Tvojich služobníkov vedcov Petra Pázmánya, Juraja Szelepcsényiho, Benedikta Szőllősiho, Martina Szentiványiho, Samuela Timona, Juraja Palkoviča, Alexandra Rudnaya, Vojtecha Bartakoviča pomáhalo nám v pestovaní maďarsko-slovenskej duchovnej jednoty.
Lord, may the life’s work of Your servants, the scholars Pázmány Péter, Juraj Szelepcsényi (Szelepcsényi György), Benedikt Szőllősi (Szőllősi Benedek), Martin Szentiványi (Szentiványi Márton), Samuel Timon (Timon sámuel), Juraj Palkovič (Palkovics György), Alexander Rudnay (Rudnay Sándor), Vojtech Bartakovič, help us to cultivate Hungarian-Slovak spiritual unity.
5. Urunk, add, hogy méltóképpen dicsőíthessünk Téged, és adhassunk hálát Neked a mai nap kegyelmeiért.
Pane, daj, aby sme Ťa mohli dôstojne velebiť a vzdávať Ti vďaky za milosti dnešného dňa.
Lord, grant that we may worthily glorify You and give thanks to You for the graces we have received today.
Urunk, Jézus Krisztus, add, hogy most, amikor az Eukharisztia oltára körül a Te vendégeid vagyunk, tanításod fényében megtanuljuk érvényesíteni a testvéri szeretet parancsát a magyar és a szlovák nemzet között. Aki élsz és uralkodol, mindörökkön örökké.
Pane Ježišu Kriste, daj nám, aby sme sa, keď teraz sme Tvojimi hosťami pri eucharistickom stole, vo svetle Tvojho poučenia naučili uplatňovať prikázanie lásky medzi maďarským a slovenským národom. Lebo Ty žiješ a kraľuješ na veky vekov.
Lord Jesus Christ, grant us that, as Your guests at the Eucharistic table, we may learn to apply the commandment of love between the Hungarian and Slovak peoples in the light of Your teaching. For You live and reign forever and ever.
Preložila Magdaléna Dzurjaninová.
Source: http://www.impulzrevue.sk/
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