The Slovenian Jerusalem edition of the Bible is a new annotated translation of the Bible. Of special importance for the translators was the endeavour for congruity between the original and the translation in regard of style, the strucutre of literary forms and the tradition in vocabulary. The Bible is literature, that kind of writing which attends to beauty and power of expression. In the Bible, words, phrases and sentences cannot be understood in aesthetic terms alone. Rather such patterns belong for the most part to the matter and character of the biblical message itself. Rendering them rightly is one of the central tasks of the translation. Extremely important connections are being made when we attempt within a passage - and sometimes within a larger portion, within a whole book, within a sequence of books – to reproduce a single Hebrew root with a single Slovenian one. The main issue of our new Bible translation is focused on appropriate preservation of biblical style. All verbal communication possesses two dimensions: what is said, and how it is said. The two are inseparable. Style is the means by which the body of writing (grammar, syntax, morphology, etc.) receives the breath of life, by which it is animated. The true inner connection between style and content is a very difficult and delicate art, for the style communi-cates the emotional environment of the original.
C.07 Other editorial board
COBISS.SI-ID: 278234880With the translation of Bede's The Ecclesiastical History of the English People, the oldeset histo-rian of the British Isles, has been translated the first work of this author in Slovenian. The author put with his work the fundaments of English and also of the European historiography. In elaborating his writings Bede used all in his time available knowledge and gathered many documents, today important sources for the earliest history of the British islands. Since Bede's works were copied and spread in different parts of Europe, where Irish and Anglo-Saxon missionaries were active he has been well known in many monastic communities, his writings were precious re-adings also at the courts and other institutions. Besides the translations and numerous footnotes the book contains scientific papers which present the significance of this work for the earliest period of Great Britain and Europe. Along with a variety of Anglo-Saxon tribes, which settled on the British Islands, their adversities, fights for dominance and mutual destructions, Bede underlines the meaning of their common values and among them enlists as a unifying elements the Christianity.
C.07 Other editorial board
COBISS.SI-ID: 279847936The consequences of the First World War can be summarised into several groups: 1. Religious consequences: decline of religious life among men (boys). Religious apathy and atheism appeared. A partial decline in spiritual and monastic professions can be noticed. Contradiction to the Church occurred, especially with the first Communists. 2. Moral consequences: cursing spread immensely, the number of alcoholics rose and the consequent ruin of farms increased. Care for war invalids and surviving soldiers was also insufficient. 3. Material consequences: the devaluation of money due to inflation and disintegration of the state. The diocese, chapter, and parishes lost most of their capital invested into war loans. All that remained was the real estate. Mass and other religious foundations were made bankrupt or were reduced. After the war, financial difficulties arose around the provision of income for priests and church employees (organists, sextons). The diocese had a hard time servicing patronage duties towards parishes under its patronage, because it had at the same time to assume the responsibilities of the former land prince (the emperor) towards the patronages of the Carniola religious fund. The restoration of the requisitioned church bells was a major financial burden for the parishes.
F.29 Contribution to the development of national cultural identity
COBISS.SI-ID: 7076954This paper deals with food metaphors and related imagery as they appear in some books of the Old and the New Testament and as they are used by Augustine in his Confessions to describe spiritual hunger and intellectual satiation. Biblical writers deal with both bodily and spiritual hunger and food, and they compare bodily hunger with the quest for knowledge of God. On this ground Augustine uses food throughout the Confessions as a metaphor for thoughts, philosop-hies, and spiritual enlightenment. He lays bare his moral failings and spiritual longings in a per-sonal way and comes very close to universal experience, namely, that our bodily hunger can never be fully assuaged. Food metaphors can best be explained in light of the other metaphors Augustine uses for spiritual questing and, in the final analysis, for truth. Augustine’s desire to consume knowledge, the truest knowledge of God, is often directed towards the wrong kind of knowledge, towards a false, material knowledge. The way to maturity in experiencing God lies in constant tilting between lack and fulfilment; it is a way of progressing from literal eating to understanding eating as a metaphor for accepting true knowledge.
B.03 Paper at an international scientific conference
COBISS.SI-ID: 40458285Any intent to investigate the concept of justice in all dimensions implies cross-comparison of the concept on diachronic and synchronic levels in relation to various religions and cultures. The comparative question includes those things which are identical or common on the one hand and those things which are similar but uncommon and always distant on the other. Whatever the resemblance between representations of justice in polytheistic, pantheistic and monotheistic cultures in categories such as motifs, vocabulary, imagery and literary structures may be, there is an essential difference on ontological grounds. Within the Jewish-Christian religion and culture the reference is not primarily to formal cosmic and social order but, with pressing insistence, to moral sense as manifested in human characters and in interpersonal relations. The complex notion of justice indicates that there are two interdependent dimensions of justice: the justice of the soul within the human personality and the justice of the community as the symbol of a relationship within society. Participants of the round-table deal with the basic meaning of the concept of justice in classical cultures of antiquity by placing each tradition in the context of its basic perception of the world, of humans and of God.
B.04 Guest lecture
COBISS.SI-ID: 1175149