Češki bratje - 560 let

Vinkler, Jonatan

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Naslov:	Češki bratje - 560 let
Avtorji:	ID Vinkler, Jonatan (Avtor)
Datoteke:	RAZ_Vinkler_Jonatan_i2019.pdf (290,07 KB) MD5: E56CE14869407F6A7F21675425EFAD9E
Jezik:	Slovenski jezik
Vrsta gradiva:	Neznano
Tipologija:	1.01 - Izvirni znanstveni članek
Organizacija:	ZUP - Založba Univerze na Primorskem
Opis:	Z Janom Blahoslavom (1523–1571) so češki bratje dosegli enega svojih intelektualnih vrhov, kajti po pomenu njegove besedilne produkcije za razvoj češkega jezika in književnosti je mogoče Blahoslava primerjati le z Lukášem Pražským (1460–1528) in z Janom Amosom Komenským (1592–1670). Poleg tega so češki bratje z Blahoslavom dokončno prenehali biti intelektualni »obstranci« oziroma le opazovalci v učeni kulturi in njeni sopotniki. Blahoslav se je intelektualno oblikoval na češkobratskih šolah, toda tudi na latinski šoli v Goldbergu, na univerzah v nemškem prostoru (Wittenberg, Königsberg, Basel) in s stiki z uglednimi humanisti svoje dobe. Kot krščanski humanist je želel, da bi se vera v Odrešenika in pobožnost harmonično družili z najboljšo izobrazbo, ki jo je tedanja doba mogla dati kristjanu. Njegov koncept krščanskega humanizma je v ospredje stavil učenega kristjana, ki ima nalogo, da svoj razum in zmožnosti ves čas zavestno vednostno uri in izpopolnjuje z učenjem ter znanjem. In je tako zmožen učinkovitega dialoga tudi z izobraženimi »kritiki evangelija«. Na zgodovino splošne cerkve, in tudi čeških bratov kot njenega posebnega dela, je Blahoslav gledal kot na zgodovino manifestacij izvoljenosti, kot na pojavljanje izvoljenih posameznikov skozi zgodovino, od padca človeka iz Božje milosti do odrešitve. Ob tem je menil, da je imel Vsevišnji na svetu ves čas ude svoje cerkve in jih bo imel do konca sveta, četudi pravih vernikov v posameznih zgodovinskih obdobjih ni vedno lahko prepoznati med množico drugih ljudi. Blahoslav tako pravice do eksistence za češke brate ni izpeljeval iz razvoja cerkve, njenih izpričanih zgodovinskih strukturnih značilnosti in prelomov v zgodovinskem toku, temveč iz izvoljenosti vernikov. Gibalo zgodovine (cerkve) tako ni človek s svojimi naklepi, sklepi, spodrsi, zapleti in homatijami, temveč Bog s svojo stvariteljsko in odrešenjsko pobudo – ta da v vseh dobah zgodovine in na vseh meridianih sveta obrača kolo zgodovine in tako vedno vzdržuje svojo cerkev. Blahoslav je menil, da v posameznih obdobjih Božja cerkev ostaja skrita, anonimna, vedno pa manjšinska, in se šele s pogledom »v vzvratnem ogledalu« pokaže kot prava Božja ustanova. Blahoslavovo prevajanje Svetega pisma poleg poznavanja sočasnih humanističnih pristopov v prevajanju izkazuje specifično razumevanje statusa bibličnega jezika. Temu je prevajalec pripisoval poseben slovesni in privzdignjen pomen, ki da mora biti izražen s primerno visokim češkim jezikovnim slogom, brez izrazil, ki so po njegovem označevala pogovorno češčino njegove dobe. Tovrstne nazore je Blahoslav artikuliral v Gramatiki (1571), pred tem pa jih je uresničil v prevodu Novega testamenta (Nový zákon, 1564, 1568). Ob bibličnem prevajanju je imel Blahoslav pred očmi predvsem sistematično in praktično teološke razloge za izbor besedja in izrazil. Biblično besedilo v češčini je estetiziral in intelektualiziral, z zavestno odločitvijo za zahtevnejšo, estetsko izbrano jezikovno rabo, ki se je znatno, in s stoletji čedanje bolj, razlikovala od običajne govorjene češčine pa je, ker je postal njegov Novi testament v redakciji temeljni kamen Kralicke biblije (Bible kralická, 1579–1593), le-ta pa podstava baročne knjižne češčine in nato kot »biblijščina« v 19. stoletju z Josefom Jungmannom obnovljene knjižne češčine, temeljno vplival na podobo češkega jezika in komuniciranja v njem vse do sodobnosti. In tako tudi na dierezo med knjižno (spisovná čeština) in govorjeno (obecná čeština) češčino, ki v izrazju in rabi traja do danes.
Ključne besede:	češki bratje, Blahoslav, Jan, krščanski humanizem, prevajanje Svetega pisma, protestantizem
Leto izida:	2019
Št. strani:	str. 75-103, 216-220
Številčenje:	Letn. 15, [št.] 30
PID:	20.500.12556/RUP-14583
UDK:	274(437.3)(091)
ISSN pri članku:	1408-8363
DOI:	10.26493/2590-9754.15(30)75-103
COBISS.SI-ID:	1541921988
Datum objave v RUP:	11.12.2020
Število ogledov:	2093
Število prenosov:	36
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Gradivo je del revije

Naslov:	Stati inu obstati. revija za vprašanja protestantizma
Založnik:	Slovensko protestantsko društvo Primož Trubar, Slovensko protestantsko društvo Primož Trubar, Slovensko protestantsko društvo Primož Trubar, Univerza na Primorskem
ISSN:	1408-8363
COBISS.SI-ID:	79236608

Sekundarni jezik

Jezik:	Angleški jezik
Naslov:	Češki bratje, 560 let
Opis:	With Jan Blahoslav (1523-1571), the Czech Brethren reached one of their intellectual pinnacles, because the importance of his textual production for the development of the Czech language and literature can only be compared with that of Luke of Prague (Lukáš Pražský, 1460-1528) and John Amos Comenius (Jan Amos Komenský, 1592-1670). Additionally, due to Blahoslav, the Czech Brethren finally ceased to be intellectual “outsiders” or mere observers in the scholarly culture and passers-by. Blahoslav’s intellectual formation took place in Czech Brethren schools, in the Latin school in Goldberg and universities in German-speaking lands (Wittenberg, Königsberg, Basel) as well as through contact with prominent contemporary humanists. As a Christian humanist, he wished that faith in the Saviour and piety would harmonically accompany the best education a Christian could obtain at that time. His concept of Christian humanism brought to the fore the learned Christian, of whom constant conscious training of the mind and capabilities and their perfecting with learning and knowledge is expected. Consequently, he is able to engage in an effective dialogue also with educated “gospel critics.” Blahoslav regarded the history of the Church in general, as well as the Czech Brethren as its special part, as the history of election manifestations, as the appearance of elected individuals throughout history, from the fall of man from the grace of God to salvation. In addition, he believed that the Almighty always had the limbs of his Church in the world and would have them until the end of the world, although in specific historical periods true believers are not always easily recognized among a multitude of other people. Hence, Blahoslav did not derive the right of existence for the Czech Brethren from the development of the Church, its attested historical structural features and shifts in the course of history, but rather from the election of believers. The driving force of (Church) history is therefore not a man with his intentions, conclusions, failures, difficulties, and disputes, but God through his creative and salvific initiative. With it, He turns the wheel of history in all historical periods and on all meridians of the world, in this way always maintaining his Church. Blahoslav believed that in certain periods the Church of God remained hidden, anonymous, and invariably in the minority, and only a look in the “rear view mirror” revealed that it was a true institution of God. Blahoslav's translation of the Bible, alongside his knowledge of contemporary humanistic approaches in translation, demonstrates a specific understanding of the status of the biblical language. This was attributed a special solemn and elevated meaning by the translator, which had to be expressed in a suitably high Czech linguistic style without expressions that, in his opinion, signified the colloquial Czech of the time. Blahoslav articulated such ideas in Grammar (Gramatika, 1571), after having implemented them in the translation of the New Testament (Nový zákon, 1564, 1568). When translating biblical texts, Blahoslav considered first and foremost systematic and practical theological reasons for the choice of vocabulary and expressions. He aestheticized and intellectualized biblical writings in Czech and consciously opted for a more demanding, aesthetically pleasing language that significantly and over centuries increasingly differed from the common spoken Czech. His New Testament became the cornerstone of the Bible of Kralice (Bible kralická, 1579-1593), which served linguistically as a foundation for the standard baroque Czech and, as a “biblical language”, for the standard Czech restored by Joseph Jungmann in the 19th century. Blahoslav thus profoundly influenced the Czech language and its use to this day, as well as the diaeresis between the standard (spisovná čeština) and the spoken (obecná čeština) Czech, which in expression and use persists even today.

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