Page 313 - Stati inu obstati, revija za vprašanja protestantizma, letnik II (2006), številki 3-4, ISSN 1408-8363
P. 313
SYNOPSES, ZUSAMMENFASSUNGEN
Istriamus) in the years 1560–1565. From his correspondence with Trubar, we
see how much he was personally involved in printing Croatian books and how
concerned he was for the success of the whole publishing project. After the
New Testament had been published (I. part 1562, II. part 1563), a member of
the Franciscan order from Bihać was asked about the quality of this translation.
He wanted to discredit it so he commented that much of the text is translated
wrongly (viel falsch). This disqualifying statement resulted in controversy bet-
ween Primož Trubar and Stipan Konsul along with his co-workers in Urach.
The author of the paper is searching for possible causes for this controversy
as well as the afore-mentioned negative statement concerning the translation
of the New Testament.
UDC 821.163.6.09 Trubar P.
94(497.4)"/18/19"
Igor Grdina
The case of Trubar “completely thrashed out”
Primož Trubar (1508–1586) is one of the central figures in Slovenian
cultural and general history. His work, from which has developed the continuity
of the Slovenian standard language as well as the tradition of pan-Slovenian
institutions, has always attracted attention, forcing people into taking sides
for or against. His achievements have been evaluated differently during different
periods. At the end of the 19th and at the beginning of the 20th century his
name became a symbol around which the Kulturkampf between Roman Catho-
lics and liberals raged. The liberals, for whom opposition to the Roman Catholic
Church was an essential part of free-thinking, tried to promulgate Trubar as
their own forerunner. But historians’ criticism pointed out the doubtfulness
of such an understanding, since being a reformer, Trubar was a fervent Christian
(who shared the belief in the imminence of the Judgement Day – widespread in
Europe especially in the first half of the 16th century), which means that his
ideals were far removed from 19th and 20th century liberals’ ideal of the reli-
giously indifferent public sphere. Some Roman Catholic authors tried to
diminish the significance of Trubar’s work by exalting other (especially 17th
and 18th century) Slovenian authors.
After the erection of Trubar’s monument in Ljubljana shortly before the
First World War, the general perception of the reformer’s significance for all
Slovenes was gradually consolidated. Ever since, representatives of most of the
weightier schools of thought and cultural-political positions in Slovenia have
tried to present Trubar as their forerunner, often mentioning the results of
scientific research only in passing.
(Bibliografska obdelava: Alojz Cindrič)
311
Istriamus) in the years 1560–1565. From his correspondence with Trubar, we
see how much he was personally involved in printing Croatian books and how
concerned he was for the success of the whole publishing project. After the
New Testament had been published (I. part 1562, II. part 1563), a member of
the Franciscan order from Bihać was asked about the quality of this translation.
He wanted to discredit it so he commented that much of the text is translated
wrongly (viel falsch). This disqualifying statement resulted in controversy bet-
ween Primož Trubar and Stipan Konsul along with his co-workers in Urach.
The author of the paper is searching for possible causes for this controversy
as well as the afore-mentioned negative statement concerning the translation
of the New Testament.
UDC 821.163.6.09 Trubar P.
94(497.4)"/18/19"
Igor Grdina
The case of Trubar “completely thrashed out”
Primož Trubar (1508–1586) is one of the central figures in Slovenian
cultural and general history. His work, from which has developed the continuity
of the Slovenian standard language as well as the tradition of pan-Slovenian
institutions, has always attracted attention, forcing people into taking sides
for or against. His achievements have been evaluated differently during different
periods. At the end of the 19th and at the beginning of the 20th century his
name became a symbol around which the Kulturkampf between Roman Catho-
lics and liberals raged. The liberals, for whom opposition to the Roman Catholic
Church was an essential part of free-thinking, tried to promulgate Trubar as
their own forerunner. But historians’ criticism pointed out the doubtfulness
of such an understanding, since being a reformer, Trubar was a fervent Christian
(who shared the belief in the imminence of the Judgement Day – widespread in
Europe especially in the first half of the 16th century), which means that his
ideals were far removed from 19th and 20th century liberals’ ideal of the reli-
giously indifferent public sphere. Some Roman Catholic authors tried to
diminish the significance of Trubar’s work by exalting other (especially 17th
and 18th century) Slovenian authors.
After the erection of Trubar’s monument in Ljubljana shortly before the
First World War, the general perception of the reformer’s significance for all
Slovenes was gradually consolidated. Ever since, representatives of most of the
weightier schools of thought and cultural-political positions in Slovenia have
tried to present Trubar as their forerunner, often mentioning the results of
scientific research only in passing.
(Bibliografska obdelava: Alojz Cindrič)
311
