Page 300 - Stati inu obstati, revija za vprašanja protestantizma, letnik IX (2013), številka 17-18, ISSN 1408-8363
P. 300
SYNOPSES, ZUSAMMENFASSUNGEN
retrospectively, this hymnal can probably be considered an intermediate stage, a
bridge to the hymnal of 1584, which represents the peak of Dalmatin’s endeav-
ours in editing, content and design within the development of Slovene Protestant
hymnals. The 1584 hymnal was also the best designed of its period, illustrated
and embellished with 15 woodcuts. Thus Dalmatin continued the work begun
by Primož Trubar in this field. Dalmatin’s endeavours for the contents, especial-
ly in the number of hymns and of authors represented, were complemented by
Felicijan Trubar with his hymnal, published in 1595. With the extent of its texts
and number of pages this was the most comprehensive Slovene Protestant hym-
nal. The tradition can be traced in the extant Prekmurje hymnal, the so-called
Martjanska pesmarica, in which Dalmatin’s hymns are also preserved.
UDC 929Vlačič M.
239:284.1 ″15″
Hans Peter Großhans
Flacius (Vlačić) and God’s Word: the conflict with Kaspar Schwenckfeld
With his Clavis Scripturae sacrae (Key to the Holy Scriptures) Matija Vlačić the
Illyrian (Matthias Flacius Illyricus) made an important contribution to the de-
velopment of hermeneutics in theology, philosophy and the humanities in
general, as is mostly recognized. Vlačić had tackled hermeneutic problems earli-
er than in his Clavis (1567), for example, in his polemics with Kaspar Schwenck-
feld in the years 1551 – 1559, where he showed his understanding of God’s Word
and a suitable interpretation of the Bible. The specific nature of Vlačić’s inter-
pretation of the Bible can be seen here. The controversy with Schwenckfeld
centred on the relation between the Word and the Spirit with reference to the
Christian faith, its origin and definition just as to the interpretation of the Bible
itself. Vlačić’s characteristic concept is that God does not give his Spirit without
a medium, referring to Romans 10:17: “Faith through the proclamation, and the
proclamation through the word of Christ”. Vlačić considers God’s being bound
to these media as His free choice and not a human construction. From the
standpoint of incarnational theology we can view Vlačić as a predecessor of the
hermeneutical thesis in 20th-century Lutheran theology, according to which God
in coming into the world at the same time came to the word. In Vlačić’s view it was
also important to reject strongly the difference between the literal and spiritual
sense of the Bible. Precisely such a differentiation, he thought, veils the clarity
of biblical messages and prevents the certainty which it could offer. Just as later
in his Clavis, Vlačić did not view his hermeneutics as a special theological doctrine,
although he developed it alongside the Bible; it should hold for the understand-
298
retrospectively, this hymnal can probably be considered an intermediate stage, a
bridge to the hymnal of 1584, which represents the peak of Dalmatin’s endeav-
ours in editing, content and design within the development of Slovene Protestant
hymnals. The 1584 hymnal was also the best designed of its period, illustrated
and embellished with 15 woodcuts. Thus Dalmatin continued the work begun
by Primož Trubar in this field. Dalmatin’s endeavours for the contents, especial-
ly in the number of hymns and of authors represented, were complemented by
Felicijan Trubar with his hymnal, published in 1595. With the extent of its texts
and number of pages this was the most comprehensive Slovene Protestant hym-
nal. The tradition can be traced in the extant Prekmurje hymnal, the so-called
Martjanska pesmarica, in which Dalmatin’s hymns are also preserved.
UDC 929Vlačič M.
239:284.1 ″15″
Hans Peter Großhans
Flacius (Vlačić) and God’s Word: the conflict with Kaspar Schwenckfeld
With his Clavis Scripturae sacrae (Key to the Holy Scriptures) Matija Vlačić the
Illyrian (Matthias Flacius Illyricus) made an important contribution to the de-
velopment of hermeneutics in theology, philosophy and the humanities in
general, as is mostly recognized. Vlačić had tackled hermeneutic problems earli-
er than in his Clavis (1567), for example, in his polemics with Kaspar Schwenck-
feld in the years 1551 – 1559, where he showed his understanding of God’s Word
and a suitable interpretation of the Bible. The specific nature of Vlačić’s inter-
pretation of the Bible can be seen here. The controversy with Schwenckfeld
centred on the relation between the Word and the Spirit with reference to the
Christian faith, its origin and definition just as to the interpretation of the Bible
itself. Vlačić’s characteristic concept is that God does not give his Spirit without
a medium, referring to Romans 10:17: “Faith through the proclamation, and the
proclamation through the word of Christ”. Vlačić considers God’s being bound
to these media as His free choice and not a human construction. From the
standpoint of incarnational theology we can view Vlačić as a predecessor of the
hermeneutical thesis in 20th-century Lutheran theology, according to which God
in coming into the world at the same time came to the word. In Vlačić’s view it was
also important to reject strongly the difference between the literal and spiritual
sense of the Bible. Precisely such a differentiation, he thought, veils the clarity
of biblical messages and prevents the certainty which it could offer. Just as later
in his Clavis, Vlačić did not view his hermeneutics as a special theological doctrine,
although he developed it alongside the Bible; it should hold for the understand-
298
