Page 335 - Stati inu obstati, revija za vprašanja protestantizma, letnik IV (2008), številki 7-8, ISSN 1408-8363
P. 335
SYNOPSES, ZUSAMMENFASSUNGEN
sources of encyclopedic information and so from this standpoint are more
decisive for knowledge and views about Trubar. The characteristics and prin-
ciples established can be a warning for those who design encyclopedic presen-
tations on the internet.
UDC 929 Trubar P.: 316.3”15”
Matjaž Kmecl
Reservations about Trubar and their paradox
The earlier evaluation of Trubar, partly still present, merely from a religious
(i.e. Roman Catholic, clerical) or anti-religious (anti-Catholic, liberal) stand-
point is unfair to Trubar. Trubar undeniably devoted his life to purifying faith
and to the truth of faith, as I. Prijatelj emphasized in 1908. But Trubar linked
faith with language: people can understand the gospel message only in the
language which should be the most intimate for every person, the language
given by God, i.e. in their mother tongue. Emphasizing Trubar’s merits for the
Slovene language and Slovenehood is opposed by the principle of the pre-
cedence of (the Roman-Catholic) faith over language or the principle that
without Roman Catholicism there is no Slovenehood, which leads to promoting
the significance of T. Hren. The second reservation arises from the criticism
that Trubar and his colleagues were responsible for “foreignness” intruding
into the indigenous Slovene world; this was assumed to have gradually caused
the Slovenes to lose their national identity.
The third group of reservations arises from contradictions in Trubar’s
attitude to the nobility on the one hand and to simple people on the other,
since he used the support of Slovene and foreign aristocrats to achieve his goals
– printing and distributing books among the people and educating them.
UDC 929 Trubar.: 929 Vergerio P.P.: 929 Negri F.
Francka Premk
Trubar’s seen and unseen links with fellow thinkers and the vision
of contemporary electronic communication
Trubar’s forewords and correspondence reveal the mostly unseen yet close
links with Reformers in Switzerland (Heinrich Bullinger, Bernardino Ochino,
and Wolfgang Musculus). He was also closely connected with Petrus Paulus Ver-
gerius. The latest research has shown that Vergerius and Francesco Negri were
co-authors of the prayer published in Trubar’s translation (Ena molitou tih kersče-
nikou, 1555), and of the catechism which is assumed to be the basis of Trubar’s
Catechism (1555). The initial letter N. in the signature (N.V.T.) which follows the
Slovene foreword to Trubar’s Catechism, representing a previously unresolved
problem, belongs precisely to Negri, according to the latest investigation.
333
sources of encyclopedic information and so from this standpoint are more
decisive for knowledge and views about Trubar. The characteristics and prin-
ciples established can be a warning for those who design encyclopedic presen-
tations on the internet.
UDC 929 Trubar P.: 316.3”15”
Matjaž Kmecl
Reservations about Trubar and their paradox
The earlier evaluation of Trubar, partly still present, merely from a religious
(i.e. Roman Catholic, clerical) or anti-religious (anti-Catholic, liberal) stand-
point is unfair to Trubar. Trubar undeniably devoted his life to purifying faith
and to the truth of faith, as I. Prijatelj emphasized in 1908. But Trubar linked
faith with language: people can understand the gospel message only in the
language which should be the most intimate for every person, the language
given by God, i.e. in their mother tongue. Emphasizing Trubar’s merits for the
Slovene language and Slovenehood is opposed by the principle of the pre-
cedence of (the Roman-Catholic) faith over language or the principle that
without Roman Catholicism there is no Slovenehood, which leads to promoting
the significance of T. Hren. The second reservation arises from the criticism
that Trubar and his colleagues were responsible for “foreignness” intruding
into the indigenous Slovene world; this was assumed to have gradually caused
the Slovenes to lose their national identity.
The third group of reservations arises from contradictions in Trubar’s
attitude to the nobility on the one hand and to simple people on the other,
since he used the support of Slovene and foreign aristocrats to achieve his goals
– printing and distributing books among the people and educating them.
UDC 929 Trubar.: 929 Vergerio P.P.: 929 Negri F.
Francka Premk
Trubar’s seen and unseen links with fellow thinkers and the vision
of contemporary electronic communication
Trubar’s forewords and correspondence reveal the mostly unseen yet close
links with Reformers in Switzerland (Heinrich Bullinger, Bernardino Ochino,
and Wolfgang Musculus). He was also closely connected with Petrus Paulus Ver-
gerius. The latest research has shown that Vergerius and Francesco Negri were
co-authors of the prayer published in Trubar’s translation (Ena molitou tih kersče-
nikou, 1555), and of the catechism which is assumed to be the basis of Trubar’s
Catechism (1555). The initial letter N. in the signature (N.V.T.) which follows the
Slovene foreword to Trubar’s Catechism, representing a previously unresolved
problem, belongs precisely to Negri, according to the latest investigation.
333
