Page 261 - Stati inu obstati, revija za vprašanja protestantizma, letnik III (2007), številki 5-6, ISSN 1408-8363
P. 261
4–1527, 1529–1530, 1540–1542. Bonomo ordained him as priest, enabled
him to begin his studies in Vienna and among other things acquainted him
with the Paraphrases of Eramus of Rotterdam and with Calvin’s Institutio religionis
christianae. Bonomo headed the Trieste diocese as early as 1502 and led it until
his death in 1546; he was a high-ranking diplomat, a confidant and counsellor
at the Habsburg court, especially to Maximilian I, but also to the Archduke
Ferdinand, although in 1523 he returned to Trieste for good. He invited Giu-
liano of Milan and the Franciscan Serafino as preachers to Trieste as well as
others who were already well-known and later condemned as heretics by the
Inquisition. From the extant material in the cases against them, and also against
the Franciscan Giulio Morato of Koper, Niccolo de Brischia and Peter Peterlin,
it is evident that the bishop was drawn to a spiritualistic concept of religion
and that he was criticial of Roman Catholic church traditions and rituals, espe-
cially of the mass, although outwardly he practised them.
He himself and circles favourably disposed towards Protestantism in Trieste
rejected both the Roman Catholic and the Lutheran concepts of the eucharist,
agreeing with the Zwinglian concept of the eucharist as simply a symbol and
memorial. In Trieste the inf luence of the Swiss Reformation was stronger than
that of the Lutheran. Bonomo’s successor as bishop, the Spaniard Antonio de
Castillejo, in a special memorandum to Pope Paul III explicitly accused Bonomo
of heresy. He did not cite the usual accusations of the time against Protestants
but quoted exactly the links between Bonomo’s views and the teachings of
Zwingli and Oecolampadius in Switzerland. In 1551 he collected extensive
documentation to support his accusation and sent it to the papal nuncio in
Vienna. But there the material mysteriously disappeared, probably for political
reasons. In addition, Castillejo was forced to leave the Trieste diocese on ac-
count of political conf licts/disputes (he became bishop of Cagliari in Sardinia).
UDC 22.06:296.1:929 Trubar P.
Nenad H. Vitorović
Primož Trubar and the “Jewish question”
Although the claim of momentous novelty concerning the anti-Semitism
of the 19th and 20th century (which reached its apogee with the criminal at-
tempt to achieve “the final solution of the Jewish question”) is correct in its
own way, nevertheless considering the continuity of general animosity towards
the Jews, which can be traced in European history right from its beginnings, it
is justifiable to ask whether there is some common denominator underlying
the enmity of other European nations towards the Jews, and whether that com-
mon denominator could be Christianity. The following questions may be posed:
259
him to begin his studies in Vienna and among other things acquainted him
with the Paraphrases of Eramus of Rotterdam and with Calvin’s Institutio religionis
christianae. Bonomo headed the Trieste diocese as early as 1502 and led it until
his death in 1546; he was a high-ranking diplomat, a confidant and counsellor
at the Habsburg court, especially to Maximilian I, but also to the Archduke
Ferdinand, although in 1523 he returned to Trieste for good. He invited Giu-
liano of Milan and the Franciscan Serafino as preachers to Trieste as well as
others who were already well-known and later condemned as heretics by the
Inquisition. From the extant material in the cases against them, and also against
the Franciscan Giulio Morato of Koper, Niccolo de Brischia and Peter Peterlin,
it is evident that the bishop was drawn to a spiritualistic concept of religion
and that he was criticial of Roman Catholic church traditions and rituals, espe-
cially of the mass, although outwardly he practised them.
He himself and circles favourably disposed towards Protestantism in Trieste
rejected both the Roman Catholic and the Lutheran concepts of the eucharist,
agreeing with the Zwinglian concept of the eucharist as simply a symbol and
memorial. In Trieste the inf luence of the Swiss Reformation was stronger than
that of the Lutheran. Bonomo’s successor as bishop, the Spaniard Antonio de
Castillejo, in a special memorandum to Pope Paul III explicitly accused Bonomo
of heresy. He did not cite the usual accusations of the time against Protestants
but quoted exactly the links between Bonomo’s views and the teachings of
Zwingli and Oecolampadius in Switzerland. In 1551 he collected extensive
documentation to support his accusation and sent it to the papal nuncio in
Vienna. But there the material mysteriously disappeared, probably for political
reasons. In addition, Castillejo was forced to leave the Trieste diocese on ac-
count of political conf licts/disputes (he became bishop of Cagliari in Sardinia).
UDC 22.06:296.1:929 Trubar P.
Nenad H. Vitorović
Primož Trubar and the “Jewish question”
Although the claim of momentous novelty concerning the anti-Semitism
of the 19th and 20th century (which reached its apogee with the criminal at-
tempt to achieve “the final solution of the Jewish question”) is correct in its
own way, nevertheless considering the continuity of general animosity towards
the Jews, which can be traced in European history right from its beginnings, it
is justifiable to ask whether there is some common denominator underlying
the enmity of other European nations towards the Jews, and whether that com-
mon denominator could be Christianity. The following questions may be posed:
259
