Prispevek obravnava doprinos Vekoslava Grmiča k razumevanju reformacije ter njunih glavnih protagonistov Primoža Trubarja in Martina Luthra. Grmičevo delo je uvrščeno v vrsto slovenskih katoliških ...duhovnikov, ki so pisali o slovenski reformaciji od začetka 19. stoletja dalje.
The paper presents representations and conceptions of Reformation and Protestantism from the late 18th century to the early 1860s. Protestantism in the Habsburg Monarchy underwent a new development ...mainly after the Patent of Toleration by emperor Joseph II in 1781, when the Slovene Protestant parishes in Prekmurje and the only Slovene Crypto-Protestant community in Zagoriče in Carinthia reappeared. A new turning point came in 1848, when the concept of equality in the Austrian Empire encompassed languages as well as religions. The Slovene area at that time was characterized by a tolerant relationship between Catholics and Protestants in the cultural and national spheres. Slomšek’s view on the cultural significance of Slovene Protestants, as well as at the time still present German linguistic tolerance, enabled peaceful coexistence. The paper introduces in more detail the book about Primož Trubar by Wilhelm Sillem, which was published in 1861 and has heretofore not been noticed and considered in the historiography and biographies of Primož Trubar (with the exception of Jože Rajhman).
Razprava predstavi prikazovanja in pojmovanja reformacije in protestantizma od konca 18. do začetka šestdesetih let 19. stoletja. Protestantizem je v Habsburški monarhiji doživel nov razvoj predvsem ...po tolerančnem patentu cesarja Jožefa II. leta 1781, ko so ponovno oživele slovenske protestantske fare v Prekmurju in edina slovenska kriptoprotestantska skupnost v Zagoričah na Koroškem. Novo prelomnico je prineslo leto 1848, ko je v Avstrijskem cesarstvu pojem enakopravnosti zajel jezike in tudi veroizpovedi. Za slovenski prostor je za ta čas značilen strpen odnos med katoličani in protestanti na kulturnem ter nacionalnem področju. Slomškovo gledanje na kulturni pomen slovenskih protestantov pa tudi še trajajoča nemška jezikovna tolerantnost sta omogočala strpno sožitje. Podrobneje je predstavljena knjiga o Primožu Trubarju avtorja Wilhelma Sillema, ki je izšla leta 1861 in doslej v zgodovinopisju in biografijah Primoža Trubarja (z izjemo Jožeta Rajhmana) ni bila zapažena in upoštevana.
Following the publication of Luther’s theses on 31 October 1517, the Diet of Worms was the next fundamental step in the reform movement of the 16th-century European Christianity. In the “Holy Roman ...Empire,” the way was opened for further religious and new institutional development in the previously unified church, culminating in the Peace of Augsburg in 1555, which granted individual rulers of political units in the country, princes, prince-bishops etc. the right to decide on the religion of their Catholic and Lutheran subjects. The immediate cause of “Worms 1521” and the consequent “Edict of Worms” were two papal bulls addressed to Luther. The first, Exsurge Domine from 1520, threatened him with excommunication unless he recanted almost one half of the theses published in 1517. Luther responded by proclaiming the pope the Antichrist, although he had until then somewhat avoided criticising him, and publicly burned the bull in December of the same year. Exsurge Domine was followed in January 1521 by the bull Decet Romanum Pontificem excommunicating Luther, which also meant death sentence and exile from the state. According to the established doctrine and practice the execution of the sentence would follow automatically. This doctrine was rejected by Frederick the Wise, Elector of Saxony, who was not convinced by the arguments about Luther’s “heresy” and demanded judgement by domestic experts and authorities. He had his University of Wittenberg in mind, which firmly defended Luther’s views. Frederick the Wise reached the agreement with Emperor Charles that “the case of Luther” would be discussed at the Diet, and that Luther was guaranteed safe arrival in Worms and return to Wittenberg. Luther appeared before the Diet on April 17 and 18. The party representing Luther’s conviction gave him only the option of renouncing the convicted theses, which is why he requested more time for reconsideration and was granted the emperor’s personal permission. The next day, on April 18, Luther performed brilliantly, to which the emperor personally responded on April 19. Thus, Emperor Charles and the monk Luther literally stood opposite each other at the Diet, in front of the highest representatives of the state, which was previously completely unimaginable. Both presented their religious perceptions and understandings, referring to their own conscience. They were in a very unequal position not only as emperor and monk; it was a much more sensitive matter, since the emperor was religiously “free” while Luther was a validly convicted and excommunicated “heretic”. The case of Luther at the Diet was far from solely religious in nature, but rather a reflection of the broader socio-religious situation at the turning point in history. The conflict culminated in the contradictions between “cultural” Rome and barbaric “Germanism”, as perfectly illustrated by the correspondence of the papal nuncio, Girolamo Aleandro the elder. The great understanding for Luther’s resistance to Rome was supported at the Diet by decades-old German complaints (gravamina) debated at Diets, which were not taken seriously in Rome. The most notable figures in the case of Luther (causa Lutheri) at the Diet were: Martin Luther, Emperor Charles V, Elector of Saxony Frederick the Wise, and the papal nuncio Girolamo Aleandro the elder. Although at the end of the Diet each of them was “victorious” in one way or another, the actual winner was Martin Luther, who achieved unprecedented success only by appearing before the Diet, not renouncing the convicted theses and being able to return to Wittenberg under the emperor’s protection. It is true that he published his fundamental reform writings as early as 1520, but the door for the Reformation has only now opened. After Luther was “abducted” on his way back, he undertook the translation of the Bible into German, which became the only recognized religious basis, and he incorporated his theology into the translation. He used his native, German language to communicate the faith. This was already demonstrated at the Diet, where he spoke first in German and only then in Latin for those who did not understand German, e.g. the emperor and the papal nuncio Aleandro. Pamphlets (Flugschriften) handed out in the streets also reported about the events at the Diet in German. At first glance, the conclusion of the Diet was not favorable for Luther. The Edict of Worms, dated May 8 and signed by the emperor on May 26, as an act of the emperor and not as a resolution of the Diet, legitimized Luther’s conviction. The edict was drafted by the nuncio Aleandro, and partly also by Peter Bonomo, later Trubar’s teacher. However, the edict did not have fatal consequences for Luther, because the emperor did not send it to the province of Saxony; consequently Frederick, Elector of Saxony, did not have to declare it, so the edict did not apply where the “heretic” lived. This, in turn, enabled Luther to continue working as both a religious reformer and a university professor at the University of Wittenberg, which became a central institution for the education of Lutheran reformers.
Prispevek povzema dognanja in poglede novejše nemške znanstvene literature o dogajanju na državnem zboru v Wormsu leta 1521, ki se je končalo z wormškim ediktom, s katerim je bila uveljavljena ...papeževa bula o ekskomunikaciji Luthra in obveza po izvršitvi predvidene kazni.
Adam Bohorič, Slovenes and Slavs in the Preface to Arcticae horulae in the European Context The paper is dedicated to Adam Bohorič and his view of the Slavic world in the introduction to the grammar ...Arcticae horulae—Free Winter Hours, based on the translation and edition by Jože Toporišič from 1987. Adam Bohorič was connected with the Reformation movement in German lands, especially with Wittenberg, where he studied and where his grammar, as well as Dalmatin’s translation of the Bible, was printed. Bohorič could observe German developments in the sphere of religious reformation, as well as their efforts concerning language, where the Germans were catching up with the Romance languages. Important German grammars were published in the 1570s, just a few years before Bohorič’s grammar, which shows that he caught up with his contemporaries and it could no longer be said that Slovenes were behind the times. Although many of Bohorič’s views on the Slavic world are no longer shared today, one should bear in mind that they were based on the knowledge of the time in the context of a Renaissance humanistic view of the past. Keywords: Bohorič, grammar, Slovenes, Protestantism
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