Page 261 - Stati inu obstati, revija za vprašanja protestantizma, letnik I (2005), številki 1-2, ISSN 1408-8363
P. 261
SYNOPSES, ZUSAMMENFASSUNGEN
Šurd and ceded to them the deserted Lisza. In the same year 14 Slovene Lutheran
families moved there. Other families followed, settling down on untilled land
given to them by the Festeticsi Counts. This also accorded with state policy,
which encouraged the colonization of those regions of the Hungarian land that
were left unpopulated after the wars with Turks.
Historians believe that Prekmurje Protestants established themselves in at
least 12 settlements within the parish of Šomod in the mid-eighteenth century.
At first the Lutheran priests in Šurd were Hungarians, but later they were Slo
venes. The Slovene protestant colony in the Šomod region grew in the second
half of the 18th century to nearly 2000 people. Instead of granting Prekmurje
protestants their desire for at least one parish, Maria Theresa decided to establish
a new parish in Sombotel, which covered the whole of Prekmurje. From that time
onwards, the remaining protestants could attend church services in the articular
regions of Nemes Cso, Nemes Dömölk and Šurd (mostly in the latter). However,
during this period the dispersed protestant population began to be united by
the printed word.
The most tangible migratory drift from Prekmurje to the Šomod region
was, without doubt, connected to the period of Števan Küzmič’s ministry. In
this ethnically mixed region (Hungarians, Croats, Germans, Prekmurje Slove
nians) he managed, on a relatively weak financial base, to develop an intensive
church organizing work. He was also entrusted with the Christian community
of Legrad, thus reviving religious activities in the venacular in regions populated
by Slovenes and Croats. After the toleration edict, the migration of communi
ties within the wider Prekmurje population ceased. Thus by the end of the 18th
century there were two Slovene pastors working in the region, one in Šurd and
the other in Szentkiraly.
Dušan Voglar
Cankar über Trubar und dessen Lobredner
Die zwei Vorlesungen des Schriftstellers Ivan Cankar im März und Juni
1908 in Wien und Triest sind bedeutungsvoll vor allem deswegen, weil in ihnen
Primož Trubar als Gründer der slowenischen Literatur bewertet, der slowenische
Charakter der protestantischen Bewegung betonnt, die römisch-katolische Un
terschätzung der protestantischen kulturellen Errungenschaften abgelehnt und
anderseits die grundlose liberalistisch-nationalistische ideologische Aneign ung
ironisiert wurden. In diesen Punkten waren die Cankar’s Vorlesungen in voller
Übereins timmung mit den Ansichten der Literaturhistoriker Ivan Prijatelj und
France Kidrič, jedoch konnte Cankar damals ihre Verhandlungen über Trubar’s
Tätigkeit und Bedeutung noch nicht kennen, weil diese erst in nächs ten Monaten
veröffentlicht wurden. Die Hauptquelle für Cankar’s Schilderung des Schicksals
von Primož Trubar und der Entwicklung des krainischen Protes tantismus im
16. Jahrhundert war die Geschichte Krains des Historikers August Dimitz, dane
259
Šurd and ceded to them the deserted Lisza. In the same year 14 Slovene Lutheran
families moved there. Other families followed, settling down on untilled land
given to them by the Festeticsi Counts. This also accorded with state policy,
which encouraged the colonization of those regions of the Hungarian land that
were left unpopulated after the wars with Turks.
Historians believe that Prekmurje Protestants established themselves in at
least 12 settlements within the parish of Šomod in the mid-eighteenth century.
At first the Lutheran priests in Šurd were Hungarians, but later they were Slo
venes. The Slovene protestant colony in the Šomod region grew in the second
half of the 18th century to nearly 2000 people. Instead of granting Prekmurje
protestants their desire for at least one parish, Maria Theresa decided to establish
a new parish in Sombotel, which covered the whole of Prekmurje. From that time
onwards, the remaining protestants could attend church services in the articular
regions of Nemes Cso, Nemes Dömölk and Šurd (mostly in the latter). However,
during this period the dispersed protestant population began to be united by
the printed word.
The most tangible migratory drift from Prekmurje to the Šomod region
was, without doubt, connected to the period of Števan Küzmič’s ministry. In
this ethnically mixed region (Hungarians, Croats, Germans, Prekmurje Slove
nians) he managed, on a relatively weak financial base, to develop an intensive
church organizing work. He was also entrusted with the Christian community
of Legrad, thus reviving religious activities in the venacular in regions populated
by Slovenes and Croats. After the toleration edict, the migration of communi
ties within the wider Prekmurje population ceased. Thus by the end of the 18th
century there were two Slovene pastors working in the region, one in Šurd and
the other in Szentkiraly.
Dušan Voglar
Cankar über Trubar und dessen Lobredner
Die zwei Vorlesungen des Schriftstellers Ivan Cankar im März und Juni
1908 in Wien und Triest sind bedeutungsvoll vor allem deswegen, weil in ihnen
Primož Trubar als Gründer der slowenischen Literatur bewertet, der slowenische
Charakter der protestantischen Bewegung betonnt, die römisch-katolische Un
terschätzung der protestantischen kulturellen Errungenschaften abgelehnt und
anderseits die grundlose liberalistisch-nationalistische ideologische Aneign ung
ironisiert wurden. In diesen Punkten waren die Cankar’s Vorlesungen in voller
Übereins timmung mit den Ansichten der Literaturhistoriker Ivan Prijatelj und
France Kidrič, jedoch konnte Cankar damals ihre Verhandlungen über Trubar’s
Tätigkeit und Bedeutung noch nicht kennen, weil diese erst in nächs ten Monaten
veröffentlicht wurden. Die Hauptquelle für Cankar’s Schilderung des Schicksals
von Primož Trubar und der Entwicklung des krainischen Protes tantismus im
16. Jahrhundert war die Geschichte Krains des Historikers August Dimitz, dane
259
