Page 136 - Vinkler, Jonatan. 2020. Izpod krivoverskega peresa: slovenska književnost 16. stoletja in njen evropski kontekst. Koper: Založba Univerze na Primorskem
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izpod krivoverskega peresa
ified ritual differences according to individual provinces but also settled
many other matters of ecclesiastical and provincial law – creating church
orders belonging to the individual provinces where the Reformed Church
was dominant. The publishers of these were generally provincial rulers. The
first significant turning point in this process, i.e. the demarcation of rights
and obligations between the (provincial) ruler and the Reformed Church,
was certainly the Diet of Augsburg (1530), where the Reformed side was al-
lowed to read their Confessio Augustana before the German Emperor of the
Holy Roman Empire, Charles V. Throughout the 1540s, years marked by
disputes (the Augsburg Interim) and conflicts (the Schmalkaldic War) be-
tween the Reformed and Catholic sides, it became obvious that provincial
peace and public regulation of religion would not be possible either with-
out the complete destruction of one of the sides in the dispute or with-
out an agreement being reached between states. This was achieved on 25
September 1555, when the Peace of Augsburg was signed. Based on the prin-
ciple cuius regio, eius religio, the following points were ensured as princi-
ples: 1) religious freedom for Catholics and those embracing the Augsburg
Confession, 2) the internal religious uniformity of individual provincial-law
entities, and 3) provincial peace. The above-mentioned main maxim of the
Augsburg Confession meant: everyone under his provincial prince remain-
ing in that one’s faith and from then on no-one should extend his pow-
er, territory, dominions or rights at the expense of another religious creed.
The latter was also a binding political framework within which the ori-
gin and initial reception (the provincial prince’s prohibition) of Trubar’s
Cerkovna ordninga in Inner Austria is placed, although Trubar’s work, due
to its Slovene language, applied primarily to Carniola and parts of Styria,
Carinthia, the coastal region and the Pazin margraviate with its Slovene
speaking inhabitants.
Before writing the Cerkovna ordninga, Trubar already had experience
in structuring church organization (Kempten, 1553), nor was he without a
feeling for the current political use of “the Turkish fear” and arguments
connected with it (e.g. in letters to King Maximilian, 1560, where Trubar
convinces the monarch to assist printing in Slovene and Croatian). But the
project of publishing and thus legally establishing Trubar’s church order in
Inner Austria encountered:
1) the Catholic provincial prince Charles, who was very much aware
of his prerogatives as provincial prince regarding the religious
136
ified ritual differences according to individual provinces but also settled
many other matters of ecclesiastical and provincial law – creating church
orders belonging to the individual provinces where the Reformed Church
was dominant. The publishers of these were generally provincial rulers. The
first significant turning point in this process, i.e. the demarcation of rights
and obligations between the (provincial) ruler and the Reformed Church,
was certainly the Diet of Augsburg (1530), where the Reformed side was al-
lowed to read their Confessio Augustana before the German Emperor of the
Holy Roman Empire, Charles V. Throughout the 1540s, years marked by
disputes (the Augsburg Interim) and conflicts (the Schmalkaldic War) be-
tween the Reformed and Catholic sides, it became obvious that provincial
peace and public regulation of religion would not be possible either with-
out the complete destruction of one of the sides in the dispute or with-
out an agreement being reached between states. This was achieved on 25
September 1555, when the Peace of Augsburg was signed. Based on the prin-
ciple cuius regio, eius religio, the following points were ensured as princi-
ples: 1) religious freedom for Catholics and those embracing the Augsburg
Confession, 2) the internal religious uniformity of individual provincial-law
entities, and 3) provincial peace. The above-mentioned main maxim of the
Augsburg Confession meant: everyone under his provincial prince remain-
ing in that one’s faith and from then on no-one should extend his pow-
er, territory, dominions or rights at the expense of another religious creed.
The latter was also a binding political framework within which the ori-
gin and initial reception (the provincial prince’s prohibition) of Trubar’s
Cerkovna ordninga in Inner Austria is placed, although Trubar’s work, due
to its Slovene language, applied primarily to Carniola and parts of Styria,
Carinthia, the coastal region and the Pazin margraviate with its Slovene
speaking inhabitants.
Before writing the Cerkovna ordninga, Trubar already had experience
in structuring church organization (Kempten, 1553), nor was he without a
feeling for the current political use of “the Turkish fear” and arguments
connected with it (e.g. in letters to King Maximilian, 1560, where Trubar
convinces the monarch to assist printing in Slovene and Croatian). But the
project of publishing and thus legally establishing Trubar’s church order in
Inner Austria encountered:
1) the Catholic provincial prince Charles, who was very much aware
of his prerogatives as provincial prince regarding the religious
136
