Page 309 - Stati inu obstati, revija za vprašanja protestantizma, letnik II (2006), številki 3-4, ISSN 1408-8363
P. 309
SYNOPSES, ZUSAMMENFASSUNGEN
before baptism. They also believed that church and state do not belong together.
The Church is a community of believers who freely respond to God’s call, are
born anew and baptized as adults. The State, on the other hand is a community
of all people who live in a certain area regardless of their faith. The combination
of church and state (Corpus Christianum) started with Constantine and was
retained by reformers like Luther and Zwingli in their towns and state churches.
The Anabaptists saw this combination as the central problem of what they
called, “fallen Christianity”. Also, most of the Anabaptists were pacifists. They
were determined not to use “the sword” in any circumstances. Therefore, in the
eyes of princes and church leaders they were guilty, not only of heresies but
also of subversive action against the existing social order.
The Anabaptist belief in the separation of Church and State and in total
religious freedom i.e. the State cannot decide nor force any religion on anyone,
was revolutionary. In the 16th and 17th century this revolution was unaccep-
table to most. But with persistence and despite heavy persecution, the Anabap-
tists actually “won the battle”. In the Netherlands, from 1577, the Anabaptists
first enjoyed real religious freedom. From there and with the help of the newly
emerged Baptist movement (a movement heavily inf luenced by Anabaptist
Mennonites of Netherlands), their beliefs gradually won more and more
inf luence in the English world. These beliefs were the basis for the constitution
of the newly formed United States of America some two hundred years later.
Religious freedom, which we enjoy today, is therefore intellectually (theolo-
gically) speaking a child of the radical reformation – of Anabaptism.
UDC 811.163.6.09 Bohorič A.
Kozma Ahačič
Concerning the front page and two short chapters of Bohorič’s
grammar
This paper describes how the title Arcticae horulae succisivae de Latinocarniolana
literatura [...] from the year 1584 is situated in the tradition of European
grammars. The essence of the title could be interpreted as a Latin Carniolan
grammar, and the whole translation would read: “Winter leisure hours in a
Latin Carniolan grammar arranged according to the Latin model, from which
its similarity to the Muscovitan, Ruthenian, Polish, Czech and Sorbian, as well
as the Dalmatian and Croatian languages can be easily depicted.”
The paper also compares two short chapters towards the end of this
grammar with similar chapters in earlier, contemporary European grammars.
It concludes that the two chapters were written independently, although they
both follow general principles of contemporary grammars, such as Melanch-
thon’s Latin and Clajus’ German grammars.
307
before baptism. They also believed that church and state do not belong together.
The Church is a community of believers who freely respond to God’s call, are
born anew and baptized as adults. The State, on the other hand is a community
of all people who live in a certain area regardless of their faith. The combination
of church and state (Corpus Christianum) started with Constantine and was
retained by reformers like Luther and Zwingli in their towns and state churches.
The Anabaptists saw this combination as the central problem of what they
called, “fallen Christianity”. Also, most of the Anabaptists were pacifists. They
were determined not to use “the sword” in any circumstances. Therefore, in the
eyes of princes and church leaders they were guilty, not only of heresies but
also of subversive action against the existing social order.
The Anabaptist belief in the separation of Church and State and in total
religious freedom i.e. the State cannot decide nor force any religion on anyone,
was revolutionary. In the 16th and 17th century this revolution was unaccep-
table to most. But with persistence and despite heavy persecution, the Anabap-
tists actually “won the battle”. In the Netherlands, from 1577, the Anabaptists
first enjoyed real religious freedom. From there and with the help of the newly
emerged Baptist movement (a movement heavily inf luenced by Anabaptist
Mennonites of Netherlands), their beliefs gradually won more and more
inf luence in the English world. These beliefs were the basis for the constitution
of the newly formed United States of America some two hundred years later.
Religious freedom, which we enjoy today, is therefore intellectually (theolo-
gically) speaking a child of the radical reformation – of Anabaptism.
UDC 811.163.6.09 Bohorič A.
Kozma Ahačič
Concerning the front page and two short chapters of Bohorič’s
grammar
This paper describes how the title Arcticae horulae succisivae de Latinocarniolana
literatura [...] from the year 1584 is situated in the tradition of European
grammars. The essence of the title could be interpreted as a Latin Carniolan
grammar, and the whole translation would read: “Winter leisure hours in a
Latin Carniolan grammar arranged according to the Latin model, from which
its similarity to the Muscovitan, Ruthenian, Polish, Czech and Sorbian, as well
as the Dalmatian and Croatian languages can be easily depicted.”
The paper also compares two short chapters towards the end of this
grammar with similar chapters in earlier, contemporary European grammars.
It concludes that the two chapters were written independently, although they
both follow general principles of contemporary grammars, such as Melanch-
thon’s Latin and Clajus’ German grammars.
307
