Page 262 - Stati inu obstati, revija za vprašanja protestantizma, letnik III (2007), številki 5-6, ISSN 1408-8363
P. 262
RAZPRAVE, [TUDIJE
a) is Christianity as such indeed at least latently anti-Semitic? b) is it really
essential for it to see in Judaism its competitive “twin” (which ought not to
exist) and thus to generate cultural patterns with strong anti-Semitic features,
which pave the way to other, new forms of hatred towards the Jews? c) or, on
the other hand, did early Mediterranean Christians succumb to the influences
of their cultures, whose anti-Semitism they then introduced into their inter-
pretations of the New Testament texts? These questions are especially weighty
for Protestantism, firstly because it considers faithfulness to (the written) ap-
ostolic teaching is the sole criterion for judging “Christianness”, and secondly
because since the end of the Second World War there has been increasing criti-
cism that the leading German Reformer, Martin Luther, was responsible for
German anti-Semitism.
Such criticism also has special weight specifically for Protestantism in
Slovenia, since accusations are still being made to the effect that the 16th-century
Slovene Reformer Primož Trubar was an obedient propagator of “Luther’s ideas”.
Consequently the author analyzes Trubar’s attitude towards the Jews and Juda-
ism on the basis of the latter’s (Trubar’s) understanding of apostolic teaching
and his statements which directly or indirectly concern the Jews and Judaism.
This case study embraces the whole of Trubar’s correspondence, his dedications
and German prologues to Slovene and Croatian publications and selected Slovene
writings, in particular Trubar’s fundamental theological work Ena dolga predguvor
(A Long Prologue) (to the New Testament), his introduction and commentary
appended to his translation of the Epistle to the Romans, etc.
The analysis leads to the following conclusions: firstly, that despite the gen-
eral animosity towards the Jews, typical of the culture in which he lived, Trubar
interpreted the New Testament texts contrary to this, i.e. faithfully; and sec-
ondly, that – despite its stubborn presence in all forms of European Christian-
ity from the early post-apostolic centuries onwards – “Christian anti-Semitism”
as latent or manifest hostility towards the Jews is possible only as inculturation,
on the basis of not knowing or ignoring apostolic teaching which is preserved
in the New Testament texts.
UDC 374.7:284.1:929 Trubar P.
Tadej Vidmar
Education and components of lifelong education according
to Primož Trubar
In the field of training and education much attention is paid nowadays to
the question of adult education, while lifelong education and study is also be-
coming increasingly central. One of its important concepts is the development
of the individual’s personality. The first person to conceptualize lifelong learn-
260
a) is Christianity as such indeed at least latently anti-Semitic? b) is it really
essential for it to see in Judaism its competitive “twin” (which ought not to
exist) and thus to generate cultural patterns with strong anti-Semitic features,
which pave the way to other, new forms of hatred towards the Jews? c) or, on
the other hand, did early Mediterranean Christians succumb to the influences
of their cultures, whose anti-Semitism they then introduced into their inter-
pretations of the New Testament texts? These questions are especially weighty
for Protestantism, firstly because it considers faithfulness to (the written) ap-
ostolic teaching is the sole criterion for judging “Christianness”, and secondly
because since the end of the Second World War there has been increasing criti-
cism that the leading German Reformer, Martin Luther, was responsible for
German anti-Semitism.
Such criticism also has special weight specifically for Protestantism in
Slovenia, since accusations are still being made to the effect that the 16th-century
Slovene Reformer Primož Trubar was an obedient propagator of “Luther’s ideas”.
Consequently the author analyzes Trubar’s attitude towards the Jews and Juda-
ism on the basis of the latter’s (Trubar’s) understanding of apostolic teaching
and his statements which directly or indirectly concern the Jews and Judaism.
This case study embraces the whole of Trubar’s correspondence, his dedications
and German prologues to Slovene and Croatian publications and selected Slovene
writings, in particular Trubar’s fundamental theological work Ena dolga predguvor
(A Long Prologue) (to the New Testament), his introduction and commentary
appended to his translation of the Epistle to the Romans, etc.
The analysis leads to the following conclusions: firstly, that despite the gen-
eral animosity towards the Jews, typical of the culture in which he lived, Trubar
interpreted the New Testament texts contrary to this, i.e. faithfully; and sec-
ondly, that – despite its stubborn presence in all forms of European Christian-
ity from the early post-apostolic centuries onwards – “Christian anti-Semitism”
as latent or manifest hostility towards the Jews is possible only as inculturation,
on the basis of not knowing or ignoring apostolic teaching which is preserved
in the New Testament texts.
UDC 374.7:284.1:929 Trubar P.
Tadej Vidmar
Education and components of lifelong education according
to Primož Trubar
In the field of training and education much attention is paid nowadays to
the question of adult education, while lifelong education and study is also be-
coming increasingly central. One of its important concepts is the development
of the individual’s personality. The first person to conceptualize lifelong learn-
260
