Catechesis D. Leonarti Stöckeli pro Iuventute Barphensi composita [1556]: Catechism of Leonarda...

Catechesis D. Leonarti stöckeLii

pro iuventute Barthphensis composita

[Anno 1556]

Katechizmus LeonarDa stöckeLa

a jeho teoLogicko-fiLozofický oDkaz

Micha l Va lčoDaniel Škov iera

S l o v e n s k á n á r o d n á k n i ž n i c a

CateChesis D. Leonarti stöCkeLii pro iuventute Barthphensis Composita

[Anno 1556]

kateChizmus LeonarDa stöCkeLa a jeho teoLogiCko-fiLozofiCký oDkaz

Michal ValčoDaniel Škoviera

Slovenská národná knižnicaMartin 2014

… táto knižka1 nášho otca Stöckela je primeraná chápavosti nevzdelaným a osoží aj gazdom, ktorí nerozumejú latinskému jazyku. Náš otec totiž zamýšľal vzdelávať nielen bardejovskú mládež, ale chcel zároveň aj inými spismi, najmä sentenciami, ktoré sa denne zvyčajne predkladajú podľa školského poriadku mládeži za úlohu, napomínať rodičov prostredníctvom detí, ktoré budú doma odriekať sentencie o veciach súvisiacich so správnou výchovou detí aj s inými povinnosťami v živote človeka.2

… Ale znalosť tých umení, ktoré sa s poctivým úmyslom vykladajú v školách, je ľuďom vlast-ná, a teda nevyhnutná pre plnenie ich ostatných povinností, ako aj tej najväčšej služby zo všetkých, prostredníctvom ktorej sa má stať známou náuka o Bohu a o Božích veciach, aby ju ľudia naozaj chápali, prijímali a praktizovali s ozajstným úsilím a aby sa rozširovala do všet-kých budúcich generácií.3

… čo je zo všetkého ďaleko najdôležitejšie – [vedy] sú našimi vodkyňami i slúžkami vo vzťahu k skutočnej moci, to jest ku skutočnému spoznaniu Boha a k odovzdávaniu vzdelanosti iným. Táto výnimočná užitočnosť a obrovská dôstojnosť vied by mala napomínať i samotných rodi-čov, aby svoje deti usmerňovali k vedám aj v útlom veku a aby prejavovali svoju zbožnosť vo-či Bohu v ich učení a pestovaní. Hoci totiž ľudia slúžia Bohu aj inými povinnosťami, keď ich konajú kvôli Bohu, predsa v porovnaní s týmto spôsobom života nemôže byť iný ani význam-nejší, ani potrebnejší, ani Bohu milší, a tým, ktorí sa ho pridŕžajú, by nemala chýbať obživa, pokiaľ dôverujú Bohu.4

1 Stöckel, Leonard. Apophthegmata Illustrium Virorum. Expositione Latina et Rythmis Germanicis Illustrata. Breslau: Guttgesell, 1570.

2 ŠkovierA, Daniel (ed.). Latinský humanizmus. Bratislava: Kalligram, 2008, s. 195. 3 ŠkovierA, Daniel. Leonard Stöckel. Predhovor k Všeobecným zásadám kresťanskej náuky (Bazilej, 1561). Preložil Daniel

Škoviera. In: NovAcká, Mária (ed.). Slovenská cesta od kráľovstva ducha ku kráľovstvu človeka. Bratislava: Tatran, 1986, s. 115-116.

4 Catechesis D. Leonarti Stöckelii pro iuventute Barthphensis composita [Anno 1556], časť druhá, O dobrých skutkoch, otázka: Estne studium literarum bonum opus et Deo gratum?

© Slovenská národná knižnica – Národná bibliografiaText © Michal Valčo, Daniel ŠkovieraDizajn © Ivan Bílý

Publikácia vyšla s finančnou podporou Ministerstva kultúry Slovenskej republiky

Obsah

PrAefAtio (Škoviera, Valčo) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9Predhovor (Historický úvod k téme) (Škoviera, Valčo) . . . . . . . . . . . . . . . . . . . . 17Foreword (HistoricAl Introduction) (Škoviera, Valčo) . . . . . . . . . . . . . . . . . . . . 25CAtechesis D. LeonArti Stöckelii pro iuventute BArthphensis compositA [Anno 1556] – fotokópia rukopisu, diplomatický prepis a preklad (Valčo, Škoviera). . . . . . . . . . . . . . . 33

Teologicko-filozofický odkAz Stöckelovho kAtechizmu (Valčo)1 Úvod: historický kontext Stöckelových teologických dôrazov . . . . . . . . . . . . . . . . . . . . . . 1162 Pretrvávajúca potreba katechizmu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1182.1 Posilnenie kresťanského povedomia u laikov v cirkvi . . . . . . . . . . . . . . . . . . . . . . . . 1182.2 Katechizmus ako teologický a výchovno-etický nástroj v škole. . . . . . . . . . . . . . . . . . . 1192.3 Teologické spory ohrozujúce náboženskú identitu obyvateľstva . . . . . . . . . . . . . . . . . . 1202.3.1 Spor s prívržencami Michaela Serveta . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1202.3.2 Spor s Matthiasom Lauterwaldom. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1212.3.3 Osiandrovsko-stankariánsky spor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1212.3.4 Gregor Szegedy a kryptokalvinistický spor . . . . . . . . . . . . . . . . . . . . . . . . . . . 1222.4 Dôsledná katechetizácia detí a mládeže ako predpoklad pevnej, informovanej viery . . . . . . 1243 Štruktúra a teologické dôrazy Stöckelovho katechizmu . . . . . . . . . . . . . . . . . . . . . . . . . . 1243.1 Sola gratia ako regulatívny motív dejín spásy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1253.1.1 Spása je dielom trojjediného Boha evanjelia . . . . . . . . . . . . . . . . . . . . . . . . . . 1253.1.2 Nová poslušnosť ako neodmysliteľný dôsledok spásonosného konania

trojjediného Boha evanjelia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1283.2 Inkarnačná kristológia ako východisko pre sviatostnú teológiu . . . . . . . . . . . . . . . . . . 1333.2.1 Sviatosť krstu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1363.2.2 Spoveď ako sviatosť pokánia (rozhrešenie) . . . . . . . . . . . . . . . . . . . . . . . . . . . 1393.2.3 Sviatosť Večere Pánovej . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1413.3 Pietas docta ako prirodzený výraz Stöckelovho reformačného humanizmu . . . . . . . . . . . 1444 Odkaz Stöckelovho Katechizmu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1474.1 Trvalá potreba katechetizácie . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1474.2 Identita človeka založená na Božom milostivom povolaní . . . . . . . . . . . . . . . . . . . . . 1474.3 Sviatostná komunita ako konštitutívny kontext viery . . . . . . . . . . . . . . . . . . . . . . . . 1494.4 Svätá svetskosť autentickej viery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149

The TheologicAl-PhilosophicAl LegAcy Of Stöckel’s CAtechism (Valčo)1 Introduction: The Historical Context of Stöckel’s Theological Emphases . . . . . . . . . . . . . . . . 151

9

PraefatiO

In numero eorum, qui Christianitati ad sententiam Martini Lutheri renovandae operam dabant, Leonar-dum Stöckelium Bartphensem iam dudum innotuisse vix quiquam rei peritorum negabit. Partes enim

eius in sacris reformatis apud Hungaros praesertim a scriptoribus rerum ecclesiasticarum in memoriam sa-tis et saepe reducebantur.5 Hoc ergo loco nisi gravissima vitae eius attingenda iudicavimus.

Natus est Leonardus Stöckel noster anno 1510 Bartphae. Patriam eius tunc inter amplissimas e civitati-bus Hungariae ad septem triones et solem orientem spectantis in ipso Poloniae confinio sitam esse constat. Aetas illa erat cum maximae progressionis rei publicae et oeconomicae ad finem sensim declinantis, tum humanioris aevi in Hungaria superiore ineuntis. Ex eo, quod pater eiusdem nominis, faber ferrarius ecclesi-aeque parochialis curator, bis munere supremo iudicis civitatis ornatus erat, conicere licet membra familiae Stöckelianae obtinuisse in vita Bartphae publica locum honestatis haud mediocris.6

Elementis litterarum in schola patriae Latina instructus sub rectore Valentino Ecchio Lindaviensi (1494? – 5. 7. 1556), multorum librorum Latinorum scriptore sollertissimo et cultoribus Erasmi Roterodami prox-imo,7 vere anni 1522 Leonardus puer profectus est Cassoviam, ut ibi erudiretur ab Anglo Leonardo Coxo (1459 – 1548), artium humanitatis studioso vagante, Erasmi Roterodami et Philippi Melanchthonis admi-ratore. Autumno anni 1526 ineunte, cum metus Turcorum victorum post pugnam Mohacsiensem ingens ubique increbruerat, urbem Cassoviam procul dubio relinquit, ut civitatem patriam rediret. Verum ut hu-manitatis politioris erat cupidus, Vratislaviam, Silesiae caput, quod non solum in rebus oeconomicis se pro-pius ad Bartphenses applicabat, sed etiam famae gymnasii apud ecclesiam Sanctae Elisabeth florebat, petere constituit. E disciplinis illic traditis Leonardus grammaticam Graecam et ius Romanum antiquum praecipue adamavisse fertur.

Quamvis patre mortuo ad inopiam redactus in familia mercatoris Nicolai Rudigeri operam suam locare cogeretur, in Hungariam reverti noluit et a proposito Academiae Wittenbergensis visendae reformatorum-

5 Anno 1563 in officina Iacobi Lucii Transylvani Wittebergensi fecit iuris publici Christianus SchesAeus librum, qui Oratio describens historiam vitae praecipuam clarissimi viri Leonharti Stöckelii, rectoris scholae Bartphensis fidelissimi inscribitur et plenus est admiratione magistri; inserta est vitae descripitio editioni Opera quae supersunt omnia a Francisco Csonka paratae (Budapestini1979), pp. 83-94. Post eum vitam Stöckelii prolixe descripsit Johann Samuel Klein in apparatu voluminis prioris biographiarum et bibliographiarum Nachrichten von den Lebensumständen und Schriften evangelischer Prediger (Lipsiae et Pestini 1789), paginis 170-191. Explorata etiam recentiora in unum congesta obtulit Daniel ŠkovierA: De vita et scriptis Leonardi Stöckel, in volumine VII-VIII collectaneorum Universitatis Comenianae Bratislavensis Graecolatina et Orientalia (1976), pp. 265-280. Vitam Stöckelii adumbravit Andreas HAjduk: Leonard Stöckel. Život a dielo (Bratislava 1999), quo tamen libro magis commendationi in vulgus consuluit et publicum imprimis evangelicum respexit. Addendas huic tabulae esse praterea commentiones recentiores Davidis Daniel, Caroli Schwarz, Josephi Petrovič et Rudolphi Dupkala in collectaneis Prvé Augsburské vyznanie viery na Slovensku. Edidit Petrus Kónya (Prešov 2000) nec non commentationes in collectaneis anni iubilaei Leonard Stöckel a reformácia v strednej Európe. Edidit Peter Kónya. Prešov 2011. Recentissimam vitae synopsim redigerunt Marcus Molitor – Reimund B. Szduj: Killy. Literaturlexikon. Band 11 Si- Vi. Berlin – Boston: W. de Gruyter, 2011, s. v. Stöckel Leonhard, p. 284 sq.

6 De genealogia diligentius disseruit Josephus Petrovič: Nové poznatky ku genealógii bardejovského rodu Stöckel. In: Leonard Stöckel a reformácia v strednej Európe. Edidit Peter Kónya. Prešov 2011, pp. 102-110.

7 Plura in libro Daniel ŠkovierA: Bardejovčan Valentín Ecchius a jeho učebnica Ars versificandi. Bratislava 2002. Diem obitus certam comperiit Barnabas GuitmAn: Adalékok Eck Bálint életéhez. In Századok, 145/2011, Nr. 5, pp. 1245-1252. Synopsim vitae et operum dedit Jacqueline Glomski: Eck Valentin. In: Deutscher Humanismus 1480 – 1520. Verfasserlexikon. Hrsg. Franz Josef Worstbrock. Berlin – New York. W. de Gruyter, 2006, col. 589-600.

2 A Continuing Need for Catechism. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1532.1 The Strengthening of Christian Awareness among Lay Church Members . . . . . . . . . . . . 1532.2 Catechism as a Theological, Educational, and Ethical Tool in School . . . . . . . . . . . . . . . 1542.3 Theological Controversies Threatening the Religious Identity of the Populace . . . . . . . . . . 1552.3.1 The Controversy with the Followers of Michael Servetus . . . . . . . . . . . . . . . . . . . 1562.3.2 The Controversy with Matthias Lauterwald . . . . . . . . . . . . . . . . . . . . . . . . . . 1562.3.3 The Osiandrian-Stancarian Controversy . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1572.3.4 Gregor Szegedy and the Crypto-Calvinist Controversy . . . . . . . . . . . . . . . . . . . . 1572.4 A Thorough Catechetical Instruction of Children and Youth as a Presupposition

to Strong, Informed Faith . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1593 The Structure and Theological Emphases of Stöckel’s Catechism . . . . . . . . . . . . . . . . . . . . 1603.1 Sola Gratia as a Regulative Motive of the History of Salvation . . . . . . . . . . . . . . . . . . . 1613.1.1 Salvation is the Work of the Triune God of the Gospel . . . . . . . . . . . . . . . . . . . . 1613.1.2 New Obedience as an Indispensable Consequence of the Saving Work

of the Triune God of the Gospel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1643.2 Incarnational Christology as a Starting Point for Sacramental Theology . . . . . . . . . . . . . 1693.2.1 The Sacrament of Baptism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1733.2.2 Confession as the Sacrament of Repentance (Absolution) . . . . . . . . . . . . . . . . . . 1763.2.3 The Sacrament of the Lord’s Supper . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1793.3 Pietas Docta as a Natural Expression of Stöckel’s Reformation Humanism . . . . . . . . . . . . 1824 The Legacy of Stöckel’s Catechism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1854.1 A Continuous Need for Catechization. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1854.2 Human Identity Based on God’s Gracious Call. . . . . . . . . . . . . . . . . . . . . . . . . . . . 1864.3 The Sacramental Community as a Constitutive Context of Faith . . . . . . . . . . . . . . . . . 1874.4 The Sacred Worldliness of an Authentic Faith . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188

BibliogrAfiA Pramene / Primary Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190 Sekundárne zdroje / Secondary Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191English Resumé . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194Index biblických odkAzov . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196

1110

menter petenti quamvis invitus postremo obtemperavisset. Ita evenit, ut annus 1539 institutionis Graecae in Slovacia fuisse primus appareret.12

Veri etiam simile est eum grammatica Graeca a Melanchtone conscripta in docendo esse usum. Inopiam librorum scholarium supprimebat quidem necessariis libris manualibus scribendo, sed ea in re multum pro-hibebatur, quia civitas Bartphae officina chalcographica adhuc caruit.13 Id tamen haud est dubium, quin ter-tiam et postremam editionem Artis versificatoriae a Valentino Ecchio compositam, quae in officina Vietori-ana Cracoviensi ad usum iuventutis Bartphensis rursus publici iuris facta est anno 1539, ad artem poeticam tradendam adhibuerit.14

Quod autem ad libros Stöckelii scholasticos originales attinet, pervenerunt ad nos qui sequuntur:– Apophthegmata illustrium virorum expositione Latina et rhytmis Germanicis illustrata in editione

postuma, quam anno 1570 Vratislaviae fecisse putatur David Gutgesell, discipulus Leonardi. Collectione Erasmi Roterodami homonyma nisus Stöckel induxit in 316 dictis viros antiquitatis Graeco-Latinae, scilicet philosophos, reges, imperatores. Quorum dicta singula illustravit commentariis latinis stilo simplici com-positis et dimetris iambicis Germanicis coniuncte consonis, ut cum a discipulis domi ad facilius memoran-dum legerentur, parentibus quoque usui esse possent.15

Tres libros diu ignotos invenit anno 1988 Franciscus Matúš, Universitatis studiorum Eperiesiensis doc-tor, historiae artis musicae peritissimus. Qui praecipue ad artes arithmeticam et musicam spectantes libri, partim manu scripti aut descripti, partim arte typographica impressi, in volumine Bibliothecae lycei evan-gelici Kesmarkiensis signatura MS-KŽ 139 distincto asservabantur et asservantur.

– De arithemetica foliis 15 recto usque ad 32 recto continetur. Libellus in septem capita dispertitus ha-bet 50 exempla, quae ratione catechetica erant ordinata et subinde ad mores discipulorum spectabant. Ap-ographum anno 1567 a Mathia Thoraconymo (1550? – 1593?), tunc ludimagistro Bartphensi et Kesmarkien-si, paratum esse arbitramur.16

– De musica (I) est opusculum foliis a 81. ad 96. eiusdem convoluti asservatum. Est quidem autoris an-onymi, sed Stöckelii fuisse certum putatur, nam conscriptum eadem ratione eodemque genere in materia tra-denda simplici exhibitum. Haec brevissima tractatio videtur fuisse apud nostrates prima id generis.

– De musica (II) foliis a 146. recto usque ad 166. recto eiusdem voluminis continetur liber scholasticus priori argumento par, sed subtilior. Quo autem libro ad finem est perducta series operum eius, quae in arte musica versantur. Leguntur enim praeterea folio 119 Argumenta de musica canenda, folio autem 146 epistu-la praefatoria, quae verbis Quare decreverim ad musicam redire incipit. Hunc ad defensionem artis musicae

12 Daniel ŠkovierA: Epistulae Leonardi Stöckel in volumine VII-VIII Graecolatinarum et Orientalium Bratislavensium (1976), p. 298, epistula nr. 7; cf. commentationem Synovia Františka Révaia a bardejovský rektor Leonard Stöckel. In: Rod Révai v slovenských dejinách. Ediderunt Miloš KovAčkA, Eva Augustinová, Maroš MAčuhA. Martin: Slovenská národná knižnica, 2010, pp. 209-231.

13 Plura ad historiam artis chalcographicae apud Bartphenses recentissime obtulit Judit V. Ecsédy: Gutgeselova tlačiareň a bardejovský slovenský katechizmus (Bardejov 1581). In: Bardejovský katechizmus z roku 1581 – najstaršia slovenská kniha. Zostavil Miloš KovAčkA. Martin: Slovenská národná knižnica, 2013, s. 161-174.

14 Cf. Erika Klingová: Porovnanie učebníc Valentína Ecchia a jeho vzoru Konráda Celtisa. In Slovenská literatúra 1996, annus 43, nr. 3, pp. 161-168.

15 Accuratius de libro disseruit Daniel ŠkovierA in commentationibus Sprüchensammlung Apophthegmata von Erasmus in der Bearbeitung von Leonard Stöckel. In: Graecolatina et Orientalia (Bratislava 1980) IX-X, pp. 87-112; Rímske dejiny v zbierke výrokov Apophthegmata illustrium virorum od Leonarda Stöckela. In Sambucus V/2010, pp. 87-109.

16 Subtilior in commentando fuit Slávka Kopčáková: Leonard Stöckel a matematika. In: Leonard Stöckel a reformácia v strednej Európe. P. KónyA (ed.). Prešov 2011, pp. 85-94; cf. Daniel ŠkovierA: Kežmarský rektor Matej Thoraconymus-Kabát a listy Leonarda Stöckela. Kniha 2013, pp. 249-258.

que adeundorum nullo modo dehortabatur. Optata tandem expleta sunt, nam adscriptus est in albo univer-sitatis Iusto Iona rectore magnifico post diem 18. Octobris 1530.8 Quadriennio Wittebergae peracto Islebii, in patria Lutheri, schola ei gerenda commissa est. Iam anno sequente noster iterum in sede Almae Matris com-morabatur et reditum in patriam tumultuosam, si unquam in ullis votis habuit, interim feliciter prolatabat. Quia vero beneficiis civitatis Bartphensis tam diu in Germania litteris bonis imbuebatur, facere denique non potuit, quin hortantibus amicis optime eruditis domum revertertur. Erant in his vel primi magister eius Valentinus Ecchius, nunc iudicis Bartphensis dignitate ornatus, et Georgius Vuernerus (1497 – 1567), Ecchii familiaris, civis Eperiesiensis, poeta et scriptor Latinus eruditissimus.9

Ne quid grave ad vitam, quem Bartphae privatam vivebat, pertinens omittamus, satis habeamus scire Leonardum in patria uxorem brevi duxisse, tres filios, scilicet Ioannem, Davidum, Leonardum, totidemque filias, scilicet Annam, Dorotheam, Fidem procreavisse, quarum Anna nupserit Thomae Fabri Neosolensi, lu-di rectoris biennio coadiutori et soceri mortui successori. Multis negotiis distentus Leonardus noster ultimis vitae annis tam vehementer aegrotavit, ut hepatidis impetu correptus morti immaturae occubuerit 7. Junii 1560 de morte recenti magistri sui Melanchthonis († 16. Aprilis 1560) certior factus.

Quod per continuos 21 annos usque ad horam vitae suae supremam scholae Latinae praefuit, pro tempo-ribus illis mirum est. Qua in re a magistratibus suis nonnumquam dissensit, nam patres civitatis maiorem eius in agendis administratoriis partem exspectabant et flagitabant. Ille autem vestigia est secutus Philippi Melanchthonis, magistri sui et amicissimi, quem sibi imitandum proposuerat.

Nomina plurium quam sexaginta discipulorum Stöckelii hodie cognita habemus. Frequentabant videlicet ludum Bartphensem non solum filii magnatum ad honores politicos destinati, ut Michael Perenyi, fratres Mi-chael, Ioannes et Laurentius Revai, sed etiam egregii poetae, ut Martinus Rakovský, Georgius Purkircher, Si-mon Iessenius, Mathias Csabai, aut scriptores Latini, ut Christianus Schesaeus, Blasius Fabricius Szikszovien-sis, Lucas Fabinus Popradensis.10 In discipulis autem prorsus praeter exspectationem, nam in schola procul dubio doctrina reformatae Lutheri religionis regnabat, nomen occurrit etiam Hieronymi Domitii, nepotis Antonii Vrantii, episcopi Agriensis, qui ut a humaninate politiore non abhorrebat, ita doctrinas reforma-torias non patiebatur. Iustissime tandem ad similitudinem magistri sui Melanchthonis, communis Germa-niae praeceptoris, Leonardus quoque a posteritate ornatus est nomine communis Hungariae praeceptoris.

Scholae, quam moderandam obtinuit, ordinem in melius mutaturus novas in Germania res cognitas ex-cipiebat et introducebat. Quam ob causam ipso rectoratus sui initio Leges scholae Bartphensis conscripsit, quibus paucas serius supplevit. Leges Stöckeliani sunt documentum id generis apud Slovacos certe vetustis-simum.11 Scholam Bartphensem etiam per eas leges observatas brevi late longeque florentissimam factam es-se et permansisse existimare licet. Rector ludi re vera laudis cupiditate minime seducebatur, sed fundamenta artium diligentissime ponens pueros grammaticam Latinam tamquam linguam regni officialem et praeterea disciplinarum interpretem edocebat. Nec linguam Graecam tradere coepisset, nisi Francisco Révai vehe-

8 Album Academiae Vitebergensis. Edidit C. E. Foerstemann. Lipsiae 1841, p. 141a. 9 Cf. Jana BAlegová: Strenuus Musarum miles Juraj Werner. In Sambucus VI/2010, pp. 70-87. 10 Cetera in commentatione Daniel ŠkovierA: Žiaci Stöckelovej humanistickej školy a ich vklad do literárnych dejín

Slovenska. In: Hľadanie zmyslu. Dielo literárneho vedca, kritika a historika kultúry Milana Hamadu a hodnotové kritériá. Bratislava: Studňa 2003, pp. 154-166.

11 Verba Legum ex autographo publici iuris primus fecit Johannes Samuel Klein, l. c., I, pp. 132-141; interpretatione Slovaca adiecta textum originalem iteravit Petrus VAjcik: Školstvo, školské a študijné poriadky na Slovensku v XVI. storočí. Bratislava 1959, p. 59 sq.

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Conscriptio libelli Catecheseos, si credendum est verbis sub ipsum opusculi finem adiectis, die 23. Mai anno 1556 ad finem est perducta. Utrum autographum genuinum an potius apographum manu cuiusdam ignota confectum in potestate habeamus, lis semper in iudice est. In epistulis nihilominus, quas procul ul-la dubitatione manu Leonardi exaratas novimus, leguntur formae litterarum simillimae. Sed priusquam re-sponsum definitivum pronuntiaverimus, opus esse analysi paleographica accuratiore praesumimus. Interim id solum haud esse dubium apparet, quin litterarum forma proxima sit illi semicursivae humanisticae itali-cae. Veri quidem simile est exemplaria arte chalcographica impressa et multiplicata fuisse,19 sed ad nos per-venit nullum.

Nemini, ut librum manu scriptum legatur, esse opus studio palaeographico speciali credimus. In tran-scriptione ipsa tamen, quem prelo dederamus, in quibusdam rebus ab archetypo manu scripto digredi mag-is utile habuimus. Nos imprimis litteras maiusculas multo parcius usurpavimus. Consuetudinem recentio-rem sequi et maiusculis in mediis sententiis utendum censuimus tantummodo in nominibus sacris, ut Deus, Dominus, Pater, Christianus, e quibus vero Diabolum excipiendum negavimus, aeque atque in vocibus colore quodam stilistico singulari affectis, ut erant Decalogus, Ecclesia, Lex, Tyrannus, Verbum.

Praecepta grammaticae Latinae aurei aevi tunc renatae a Leonardo nostro accuratissime observata esse unicuique legenti in aperto erit. Exceptiones itaque non inveniuntur nisi paucissimae. Occurrunt enim voces admodum rarae, in quibus formae medii aevi permanserunt, ut foelix, obedire, ociosus, vel pronomina sibiip-si, seipsum in unum vocabulum coniuncta. Neque in modo scribendi vocales duplices per aspirationem eam ob rem infixam, ut distincte pronuntiarentur – exempli gratia ponantur voces cohercere, Jhesus – Leonardus noster Latinitati mediaevali funditus valedixisse videtur. At forma Iesus, quae multo frequentius incidit, tes-timonio est eum non ubique sibi constantem fuisse.

Ut etiam commoditati eorum, qui legent, quam plurimum prospiciamus, sigla et compendia omnino non rara dissolvere decrevimus. In dissolutionibus nostris praecepta Latinitatis aurei aetatis quae dicitur servavi-mus. Quemcunque autem, si in desiderio quodam formarum pristinarum fuerit, ad imagines adnexas luce factas facile recurrere posse putamus. In litteris i/j et u/v transcribendis ad usum Bibliothecae Teubnerianae pronuntiationemque Mediae Europae antiquitus receptam accedere nobis placuit. Sequitur, ut per unam et eandem litteram et i vocalis et j semivocalis scribantur, ex adverso vocalis u a consonante v ubique discer-natur. In ratione interpungendi praecepta linguarum huius aetatis – Germanicae et Slovacae in specie puto – et normas ab Academia Internationali Latinitati Fovendae, quae Romae sedem habet, propositas accipere statuimus.20 Traductio nostra Slovaca ab eo consilio profecta est, ut in plano denotativo quam potuit fidelis-sima fieret. Neque quicquam aliud spectavimus interpretantes, nisi ut etiam illi, qui Latinitatis minus essent gnari, in notitiam huius opusculi venirent.

Ipso genere dicendi simplici comprobatum videmus Stöckelium catechistam non parochianorum Bart-phensium, sed discipulorum suorum rationem habuisse praecipuam. Eam ob causam non sermone patrio, id est non germanice, sed latine hanc conscripsit Catechesim. Lingua enim consueta, quae Bartphae illo saecu-lo praevaluerat, procul dubio erat idioma quoddam Germanicum. Promptissimus quidem erat ludimodera-tor litteras suas germanice scriptas ad magistratus patriae mittere, versibus Apophthegmatum Germanicis parentes et hospites discipulorum admonere, immo in fabulis a iuventute scholastica ad publice spectandum ostentandis lingua vernacula uti. Eadem ceterum mente ductus Historiam von Susanna, quam discipulis su-

19 Inventarium Joannis Galeni bibliopolae, quod exemplaria Catechesis Stöckelii impressae in evidentia habuit, in medium protulit Ludovicus Kemény: Egy XVI. századbeli könyvkereskedő raktára. In Magyar Könyvszemle 1895, annus 20, nr. 4, pp. 310-320. Gratiam de hac admonitione profesori Ľubomíro Ďurovič debemus.

20 Normas editas lege in annalibus EOS LXXXII/1994, fasc. 1, pp. 159-171.

editum librum et die 23. Januarii 1559 finitum non ignoramus. Potuit certe fieri, ut qui describeret adhiberet illam Stöckelianam argumentandi vim ad repellendos impetus eorum, qui inimici acerrimi quarumcumque artium, quae in ecclesiis illucusque colerentur, exstitissent. Scriptus est enim uterque textus brevissimus al-tera quidem manu, sed una et eadem. Hoc De musica opusculum, recentius conditum, eandem quidem ero-tematicam habet dispositionem, sed multo uberiorem artis musicae explicationem praebet.17

Aucta est haec operum tabula nuperrime libello manu scripto Catechesis domini Leonarti Stöckelii pro iuventute Bartphensi compositae. Quem libellum, diutissime speratum exspectatumque, sed nullo effec-tu quaeritatum, feliciter invenit Miloš Kovačka in volumine Bibliothecae Collegii reformati Debrecinensis (Tiszántúli református egyházkerületi és kollégiumi levéltár) signatura R 620/7 distincto. Imagines libri luce factas per benevolentiam collegarum Hungarorum brevi sibi acquirere potuit Bibliotheca nationalis Slova-ca, quae in civitate Martin sedem habet. Gratias igitur etiam hoc loco persolvimus debitas inventori doctis-simo et benigno, qui has photographias digitales quae dicuntur per lectorem opticum productas nobis nul-la mora suppeditavit.

Est Catechesis, in foliis a 35. recto usque ad 54. verso exaratum. Quoad dispositionem materiae est opus-culum quadripartitum. Prima parte explicavit Stöckel decalogum Veteris Testamenti in plus quam quin-quaginta interrogationibus et responsis, deinde in quinquaginta tribus interrogationibus et responsis se-cundae partis animos iuvenum advertit ad Euangelium Christi et in specie ad doctrinam fidei secundum Symbolum apostolicum ordinatam, tertia pars, quae in sacramentis versatur, habet septem et decem quaes-tiones et responsa, octo articulis autem quartae et postremae partis vis bonorum operum tractata est. Sacra-menta esse tria Stöckel profitetur. Quorum in numero Stöckel post baptisma et ante Eucharistiam Sanctissi-mam absolutionem peccatorum duxit.

Magni sane eam rem iudicandam puto, quod Stöckel articulo enarrationis postremo studium litterarum, quibus nihil esset magis necessarium homini Deo confidenti, in operibus bonis posuit. Leonardus alioquin reformatis doctrinis studiosissimus, usus est in libro Catechesis verbis semper moderatis et minime polem-icis etiam in iis rebus, in quibus inter catholicos et protestantes qui hodie dicuntur radicitus non convenie-bat, id est in doctrina de sacramentis et de bonis operibus.

Quo fit, ut huius libri tenore universo revocetur in memoriam placabilitas illa elegans articulorum Con-fessionis Pentapolitanae. Quam Confessionem quinque civitatum regiarum liberarum Slovaciae Orientalis – Cassoviae, Eperiesini, Bartphae, Cibini et Leutschoviae – commissariis Antonii Vrantii, episcopi Agrien-sis, die 2. Augusti 1549 sollemniter obtulit Michael Radaschin, tunc pastor ecclesiae Bartphensis. In viginti articulis Pentapolitanae redigendis ludimoderator Bartphensis tamquam Melanchthonis discipulus human-itate, auctoritate, consilio maximopere valuisse existimatur. Pentapolitanam autem fideliter sunt consecu-tae in Slovacia duae posteriores confessiones Lutheranae, Montana seu aliter Heptapolitana dicta (1559) et Scepusiana (1569).18

17 Stöckelii libros de musica edisseruit Franciscus MAtúš: De musica Leonardi Stöckelii. In Slovenská hudba 1991, annus 17, nr. 4, pp. 360-416; cf. Janka Petőczová: Leonard Stöckel a hudba. In: Leonard Stöckel a reformácia v strednej Európe. Acta Collegii evangelici Prešoviensis XI. Edidit Petrus KónyA. Prešov 2011, pp. 70-84.

18 Editio textus recentissima: Synopsis trium confessionum evangelicarum in Hugaria septentrionali, Pentapolitanae, Heptapolitanae et Scepusianae. Editit Zoltán Csepregi. Budapestini 2003. Versionem Slovacam praebuit Andreas HAjduk, Leonard Stöckel. Život a dielo, pp. 74-81; quem emendavit Daniel ŠkovierA, Prelúdium Bardejovského katechizmu (1581): Stöckelov reformačný humanizmus. In: Bardejovský katechizmus z roku 1581 – najstaršia slovenská kniha. Zostavil Miloš KovAčkA. Martin: Slovenská národná knižnica, 2013, s. 25-28; partes Stöckelii praecipuas in dubium vocavit Max Josef SudA: Wer verfasste die Confessio Pentapolitana? In: Miscellanea 2000 – Acta Collegii evangelici Prešoviensis IX. Prešov 2001, p. 18 sqq.

1514

membra et cives Bartphenses, sed multi nobilium, confessionis Augustanae fautores, pecuniam libro eden-do necessariam sedulo contulerunt.

In orationum sacrarum speciminibus Stöckel cum dispositionem severam ac subtilem, tum praecepta el-ocutionis antiquae prudenter accommodavit. Conciones ad sua tempora adducere minime dubitavit et tam in Turcos invasores, quam in pontificem Romanum, episcopos, ordines religiosos, sectam anabaptistarum no-vam et orthodoxis vehementer repudiatam interdum invexit. Iisdem in concionibus verba laudantur aut lev-iter significantur Aristotelis, Homeri, Platonis, Xenophontis, Terentii, Vergilii, Horatii, Ovidii, Ciceronis. At stoicorum errores et Epicureorum furores – si verbis Stöckelii uti licet – prorsus aspernatus est.26

Est ergo Leonardus Stöckel numerandus inter defensores acerrimos cultus humani antiquitatis cum fide Christiana optime coniuncti, immo vero ipsum exemplum fuisse pietatis cum doctrina coalitae videtur. Non enim perquam raro ei reiciendae erant sententiae in eruditionem profanam hostiles, quamquam fide Biblica exclusoria dissimulabantur. Hac in re digna est quae legatur praefatio Stöckelii Adnotationum locorum com-munium doctrinae Christianae Philippi Melanchthonis. Liber, quo articuli religionis gravissimi via et ratione explicabantur, adnexus est Locis communibus Melanchthonianis et factus publici iuris Basileae apud Johan-nem Oporinum anno 1561, id est uno fere anno post utriusque mortem. Leonardus Stöckel, cum praefatione illa eruditionem saecularem contra absolutam atque immutabilem vim principii solius Scripturae funditus depravati tam vehementer et audacter defendit, meritus est, qui humanista Christianus verus appellaretur.27

Daniel Škoviera Michal Valčo Kalendis Septembribus 2014

26 Daniel ŠkovierA: Leonard Stöckel und die Antike – die klassische Bildung eines Schulhumanisten. In: Graecolatina et Orientalia XI-XII (Bratislava 1981), pp. 41-58.

27 Daniel ŠkovierA: Eloquens et docta pietas. In: Slovenská literatúra 50/2003, nr. 2, pp. 122-133; idem: Pietas docta. Profil humanistu Leonarda Stöckela. In: Studia Academica Slovaca 39. Ediderunt J. PekArovičová, M. Vojtech. Bratislava: Univerzita Komenského 2010, pp. 235-245; idem: Patrimonium antiquitatis a Leonard Stöckel. In: Leonard Stöckel a reformácia v strednej Európe. Acta collegii evangelici Prešoviensis XI. Prešov 2011, pp. 38-47.

is ediscendam curavit, Wittebergae anno 1559 in officina Ioannis Luft typis edidit.21 Quod ut spectaculum aliter atque latine ederetur, non fuit mos, in prologo actionis Leonardus usum linguae Germanicae penitus novum ea re excusabat, quod argumentum e Vetere Testamento sumptum populo ad facilius intelligendum reddere oportuit. Fuit itaque inter nostrates primus, qui de spectaculo Latino ad historias biblicas in scena lingua vernacula agendas transiit.

Ut brevem hanc auctoris vitam ad integritatem debitam appropinquemus, necesse erit de reliquis quoque eius scriptis cursim disputare. Praeter Confessionem Pentapolitanam iam memoratam, praeter epistulas tam latine quam germanice scriptas, quarum nunc plus quam quinquaginta nobis praesto sunt et quae animos legentium etiam ideo magnopere alliciunt, quia non ad praelectiones quasdam publicas, sed ad destinatarios privatos veros sunt missae,22 praeter sex distichos elegiacos Vocis Christi patientis,23 restat, ut recenseantur libri homiletici, quibus placita Lutheri ad sacra pertinentia in vulgus efferrentur. Hi ad usum praedicatorum compositi libri in editionibus postumis ad nos pervenerunt.

David Gutgesell, alumnus Leonardi pristinus familiaque Bartphensi ortus, simulatque Bartphae anno 1578 typographiam suscepit, Formulas tractandarum sacrarum concionum primas edidit, quibus formulis evangelia totius anni ecclesiastici illustrarentur.24 Duobus fere decenniis tardius, anno 1596, ex eadem of-ficina Bartphensi foras est prolatum corpus homiliarum magnificum, Postilla. Est vere opus Stöckelii max-imum, quo concionatores verbi divini in laboribus suis efficacius adiuvarentur et educarentur.25 Sermonum sequentia eundem excepit ordinem pericoparum, quae dominicis et festis sollemnioribus anni ecclesiae Ro-manae legi consueverant. Stöckel, quamquam Postillam faciebat plurimi et prelo subiecturus erat, spem alu-it manifesto vanam, donec Bartphae quoque typographeum aedificatum est et opes ad librum imprimendum divulgandumque collectae. Quae res nisi mortuo Leonardo evenit. Non enim tantum familiae Stöckelianae

21 Textum fabulae edidit Clara SzilAsi in appendice libri Stöckel Lénárd Zsuzsanna-drámája és a bártfai német iskolai színjáték a XVI. században. Budapest 1918; editio princeps, quae anno 1557 apparuit, in Bibliotheca Publica Berolinensi (Staatsbibliothek in Berlin) asservabatur, sed in calamitatibus alteri belli gentium periisse videtur. Susannam Stöckelii ratione maxime critica Robertus Pilger iudicavit in commentatione Die dramatisierungen der Susanna im XVI. jahrhundert. Beitrag zur entwicklungsgeschichte des deutschen dramas, Zeitschrift für deutsche Philologie (Halle), XI, 1880. p. 175 sq., e contra defendere conatus est Ervinus LAzAr: Leonard Stöckel a jeho dráma Zuzana. In Slovenské divadlo VI/1958, pp. 434-441. Anno 1516 Bartphae postremo Ludum de passione editum, anno 1552 Eunuchum Terentianum datum esse testatus est Eugenius Abel: Das Schauspielwesen zu Bartfeld im XV. und XVI. Jahrhundert. In Ungarische Revue 1884, p. 651.

22 Daniel ŠkovierA: Epistulae Leonardi Stöckel in volumine VII-VIII Graecolatinarum et Orientalium Bratislavensium (1976), pp. 265-359; idem: Epistularum Leonardi Stöckel supplementum duplex. In: Humanistica Lovaniensia, vol XLIII-1994, Corona Martiniana, pp. 295-303; idem: Kežmarský rektor Matej Thoraconymus-Kabát a listy Leonarda Stöckela. Kniha 2013, pp. 249-258.

23 Leguntur folio 147 libri manu scripti, cuius titulus est Meditatio passionis Christi et in Bibliotheca Lycei evangelici Bratislavensis sub signatura Š A 281 asservatur, quem librum Mathias Thoraconymus-Kabat, tunc ludi rector Kesmarkiensis, sibi anno 1572 paravit. In tam paucis versibus Stöckel tamen plus pietatis quam artis praestare potuit. Exempli gratia ponatur adnominatio felix vocabulorum amor – amarus, ex adverso propter vocabulum amor in postremo pede ter positum Leonardus venae poeticae tenuioris coarguere videbitur.

24 Unicum exemplar asservatur in Bibliotheca lycei evangelici Kersmarkinensi (Knižnica evanjelického lýcea v Kežmarku), sign. N 6971. Plura de libro obtulit Jana Grusková: Antická rétorika v diele Leonarda Stöckela Formulae tractandarum sacrarum concionum. In Slovenská literatúra 1996, annus 43, nr. 3, pp. 169-177; paucissimas homiliarum slovace rediderunt Daniel ŠkovierA: Stöckelova formula vianočnej kázne. In: Teologický zborník. Edidit Ján Peres. Banská Bystrica: Slovenská biblická spoločnosť, 1995, pp. 85-95; Andrej HAjduk: Stöckelova kázeň o povzbudení k láske. In: Metanoia. Bratislava: Evanjelická bohoslovecká fakulta Univerzity Komenského 1998, pp. 60-67.

25 Cf. Daniel ŠkovierA: Erasmus von Rotterdam und Leonard Stöckel: zwei Modellpredigten über dieselbe Perikope. In: Graeco-Latina Brunensia 18/2013, č. 2, s. 159-174.

17

PredhOvOr (histOrický úvOd k téme)

Medzi špecialistami na problematiku cirkevnej reformácie v Lutherovom duchu sa zrejme už dávno nenájde nikto, kto by nevedel o Bardejovčanovi Leonardovi Stöckelovi. Najmä cirkevní historici

dostatočne často pripomínali jeho účasť na reformácii v Uhorsku.28 Preto podľa našej mienky postačí, ak sa na tomto mieste sústredíme iba na najdôležitejšie fakty z jeho života.

Leonard Stöckel sa narodil v Bardejove v roku 1510. Ako je známe, jeho rodné mesto, ležiace na hrani-ciach s Poľskom, patrilo v tom čase medzi najvýznamnejšie mestá severovýchodného Uhorska. V uvedenej epoche dosiahol Bardejov azda vrchol svojho hospodárskeho a spoločenského rozmachu, ktorý sa pomaly chýlil ku koncu, ale naďalej reprezentoval začiatky humanizmu v Hornom Uhorsku. Jeho otec, tiež Leonard, bol povolaním kováč a plnil povinnosti kurátora farského chrámu. Z toho, že zastával v Bardejove dva razy úrad mestského richtára, si môžeme domyslieť, že rodina Stöckelovcov sa tešila vo verejnom živote Bardejo-va pomerne významnému postaveniu.29

Základy vzdelania nadobudol malý Leonard v mestskej latinskej škole, ktorej rektorom bol vtedy bol mi-moriadne plodný latinský autor Valentín Ecchius z Lindavy, ktorý mal veľmi blízko ku krúžkom Erazmových ctiteľov.30 Na jar v roku 1522 zamieril za ďalším vzdelaním do Košíc, kde práve nastúpil putovný humanis-ta Leonard Cox, tiež obdivovateľ Erazma Rotterdamského aj Filipa Melanchthona. Najneskôr na jeseň v ro-ku 1526 po bitke pri Moháči, keď v celej krajine narastal obrovský strach z víťazne postupujúcich Turkov, sa z Košíc vrátil do rodného mesta. Keďže veľmi túžil pokračovať vo vzdelávaní, rozhodol sa odísť do Vratislavi. Hlavné mesto Sliezska nielen úzko spolupracovalo s Bardejovom v hospodárskej oblasti, ale tamojšie gymná-zium pri chráme sv. Alžbety malo široko-ďaleko vynikajúcu povesť. Spomedzi predmetov, ktoré sa tam vyu-čovali, si vraj obľúbil najmä grécku gramatiku a rímske právo.

Po otcovej smrti trpel hmotným nedostatkom a bol nútený pracovať za mzdu u obchodníka Mikuláša Ru-digera, ale vrátiť sa do Uhorska nechcel a nijako sa nedal odradiť od svojho predsavzatia, že pôjde na univer-

28 Už roku 1563 vydal vo Wittenbergu v tlačiarni svojho krajana Jakuba Lucia Kristián SchesAeus spis Oratio describens historiam vitae praecipuam clarissimi viri Leonharti Stöckelii, rectoris scholae Bartphensis fidelissimi, ktorý oplýva obdivom voči učiteľovi; tento životopis zaradil Ferenc CsonkA do súborného vydania Schesaeových diel Opera quae supersunt omnia. Budapest 1979, s. 83-94. Po ňom obšírne podal Stöckelov životopis Johann Samuel Klein v poznámkovom aparáte prvého zväzku životopisov a súpisov diel Nachrichten von den Lebensumständen und Schriften evangelischer Prediger. Lipsko a Pešť 1789, s. 170-191. Novšie poznatky zhromaždil a publikoval Daniel ŠkovierA pod názvom De vita et scriptis Leonardi Stöckel v Zborníku Filozofickej fakulty Univerzity Komenského v Bratislave Graecolatina et Orientalia, zv. VII-VIII (1976), s. 265-280. Po ňom načrtol jeho životopis Andrej HAjduk v monografii Leonard Stöckel. Život a dielo. Bratislava 1999, v ktorej mu išlo viac o popularizačné ciele a o evanjelickú čitateľskú verejnosť. Do tohto zoznamu treba doplniť novšie štúdie najmä Dávida DAnielA, Karla SchwArzA, Jozefa PetrovičA a Rudolfa DupkAlu v zborníku Prvé Augsburské vyznanie viery na Slovensku. KónyA, Peter (ed.). Prešov 2000, ako aj štúdie v zborníku z jubilejného roku Leonard Stöckel a reformácia v strednej Európe. KónyA, Peter (ed.). Prešov 2011. Najnovšie zostavil Stöckelov životopis Marek Molitor a Reimund B. Szduj. Killy. Literaturlexikon. Band 11 Si- Vi. Berlin – Boston: W. de Gruyter 2011, s. v. Stöckel Leonhard, s. 284 n.

29 Podrobnejšie opísal genealógiu rodiny: Petrovič, Jozef. Nové poznatky ku genealógii bardejovského rodu Stöckel. In: KónyA, Peter. (ed.). Leonard Stöckel a reformácia v strednej Európe. Prešov 2011, s. 102-110.

30 Podrobnejšie ŠkovierA, Daniel. Bardejovčan Valentín Ecchius a jeho učebnica Ars versificandi. Bratislava 2002. Presný dátum jeho smrti zistil Barnabáš GuitmAn: Adalékok Eck Bálint életéhez. In Századok, 145/2011, Nr. 5, s. 1245-1252. Biografický a bibliografický medailón spracovala Jacqueline Glomski: Eck Valentin. In: Deutscher Humanismus 1480 – 1520. Verfasserlexikon. Hrsg. Franz Josef Worstbrock. Berlin – New York. W. de Gruyter 2006, stĺpce 589-600.

1918

hoci nerád ustúpil dôrazným požiadavkám Františka Révaia. Rok 1539 bol teda u nás zrejme aj prvým rokom vyučovania gréčtiny.35

Je veľmi pravdepodobné, že pri vyučovaní používal Melanchthonovu grécku gramatiku. Nedostatok učebníc sa aj sám pokúšal odstrániť písaním potrebných učebníc, ale v tejto činnosti narážal na veľké pre-kážky, keďže mestu Bardejov v tom čase ešte chýbala tlačiareň.36 Je celkom nepochybné, že na vyučovanie skladania veršov použil tretie a posledné vydanie Veršovníckeho umenia, ktoré zložil Valentín Ecchius a kto-ré vyšlo pre potreby bardejovských študentov v krakovskej tlačiarni Hieronyma Vietora roku 1539.37

Pokiaľ ide o pôvodné Stöckelove učebnice, zachovali sa nám tieto:Výroky slávnych mužov vysvetlené v latinskom výklade a nemeckých rýmoch vyšli posmrtne v roku 1570

vo Vratislavi a vydanie zrejme pripravil Stöckelov žiak Dávid Gutgesell. Stöckel sa opieral o zbierku Erazma Rotterdamského s takmer rovnakým názvom a v 316 výrokoch predstavil vynikajúce osobnosti grécko-rím-skej antiky – filozofov, kráľov, cisárov. Každý výrok doplnil latinským komentárom v jednoduchom štýle a o združené rýmované nemecké verše, jambické dimetre. Želal si, aby boli na osoh aj rodičom žiakov a ich domácim, keď ich žiaci budú čítať doma, aby si ich ľahšie zapamätali.38

Tri knihy, ktoré boli dlho neznáme, objavil roku 1988 František Matúš, učiteľ Prešovskej univerzity a vy-nikajúci odborník na dejiny hudby. Knihy, ktoré sa zaoberajú predovšetkým aritmetikou a hudbou sú sčasti rukopisné, sčasti vytlačené. Uchovávali sa a uchovávajú v konvolúte Knižnice evanjelického lýcea v Kežmar-ku pod signatúrou MS-KŽ 139.

– Učebnica Aritmetica obsahuje listy od 15. recto po 32. recto. Kniha sa člení na sedem kapitol a má 50 príkladov. Text je usporiadaný systémom katechizmu a často sleduje výchovné ciele žiakov. Ide o odpis z ro-ku 1567, ktorý si podľa našej mienky pripravil vtedajší kežmarský rektor Matej Thoraconymus-Kabát (1550? – 1593?).39 – Spis O hudbe (I) je malé dielo, ktoré sa nachádza na listoch 81. až 96. toho istého konvolútu. Je to síce dielo anonymné, ale Stöckelovo autorstvo sa pokladá za isté, lebo bolo napísané tým istým spôsobom a v tom istom žánri, pričom učebná látka sa predkladá jednoduchým spôsobom. Zdá sa, že táto kratučká roz-prava bola na našom území prvá svojho druhu.

– Spis O hudbe (II) obsahuje na listoch 146. recto až 166. recto ten istý konvolút. Je to učebnica, ktorá je s predchádzajúcou tematicky zhodná, ale podrobnejšia. Touto knihou sa končí rad Stöckelových diel, ktoré sa zaoberajú hudbou. Na liste 119 môžeme okrem toho nájsť Argumenty v prospech spevu, na liste 146 potom list pripomínajúci predhovor, ktorý sa začína slovami Prečo som sa rozhodol vrátiť k hudbe. Presne vieme, že táto kniha, ktorej obsahom je obhajoba hudobného umenia, bola dopísaná 23. januára 1559. Isteže je možné,

35 ŠkovierA, Daniel. Epistulae Leonardi Stöckel. In: Graecolatina et Orientalia VII-VIII. Bratislava 1976, s. 298, list č 7; cf. ten istý: Synovia Františka Révaia a bardejovský rektor Leonard Stöckel. In: KovAčkA, M., Augustínová, E. a MAčuhA, M. (eds.). Rod Révai v slovenských dejinách. Martin: Slovenská národná knižnica 2010, najmä s. 211-217.

36 Viac o dejinách kníhtlačiarstva v Bardejove najnovšie priniesla: Ecsédy, Judit V. Gutgeselova tlačiareň a bardejovský slovenský katechizmus (Bardejov 1581). In: KovAčkA, Miloš (ed.). Bardejovský katechizmus z roku 1581 – najstaršia slovenská kniha. Martin: Slovenská národná knižnica, 2013, s. 161-174.

37 Cf. Klingová, Erika. Porovnanie učebníc Valentína Ecchia a jeho vzoru Konráda Celtisa. In: Slovenská literatúra 43, 1996, č. 3, s. 161-168.

38 Podrobnejšie sa nimi zaoberal: ŠkovierA, Daniel. Sprüchensammlung Apophthegmata von Erasmus in der Bearbeitung von Leonard Stöckel. In: Graecolatina et Orientalia IX-X. Bratislava 1980, s. 87-112; ten istý: Rímske dejiny v zbierke výrokov Apophthegmata illustrium virorum od Leonarda Stöckela. In: Sambucus V, 2010, s. 87-109; ten istý pripravil slovenský preklad diela vo zväzku Latinský humanizmus. Bratislava: Kalligram, 2008, s. 191-387.

39 Podrobnosti obsahuje príspevok Slávky Kopčákovej: Leonard Stöckel a matematika. In: KónyA, P. (ed.). Leonard Stöckel a reformácia v strednej Európe. Prešov 2011, s. 85-91. Cf. ŠkovierA, Daniel. Kežmarský rektor Matej Thoraconymus-Kabát a listy Leonarda Stöckela. Kniha 2013, s. 249-258.

zitu do Wittenbergu a spozná reformátorov. Jeho túžby sa napokon splnili a po 18. októbri 1530, keď bol rek-torom Justus Jonas, zapísal sa do univerzitného albumu.31 Po štyroch rokoch strávených vo Wittenbergu mu bolo zverené vedenie školy v Lutherovom rodisku Eislebene, ale už o rok neskôr dal prednosť opätovnému pobytu v sídle wittenberskej univerzity. Návrat do vlasti, naplnenej nepokojmi, ak naň vtedy vôbec pomýš-ľal, zatiaľ úspešne odkladal. Keďže však vzdelanie v humanistických disciplínach mohol v Nemecku tak dl-ho získavať jedine vďaka finančnej pomoci rodného mesta, musel napokon vyhovieť prosbám Bardejovčanov a vzdelaných priateľov. Medzi nimi hrali poprednú úlohu jeho učiteľ Valentín Ecchius, ktorý bol práve vte-dy bardejovským richtárom a Ecchiov blízky priateľ Juraj Werner (1497 – 1567), prešovský občan a hlboko vzdelaný básnik.32 Aby sme nevynechali nič dôležité z jeho súkromného života, pripomeňme aspoň toľko, že sa zakrátko v Bardejove oženil, mal troch synov a tri dcéry – Jána, Dávida a Leonarda, resp. Annu, Dorotu a Vieru. Jeho dcéra Anna sa vydala za Tomáša Fabriho, ktorý bol dva roky rektorovým pomocníkom a po je-ho smrti nástupcom. Zaneprázdnenosť množstvom povinností mohla spôsobiť, že v posledných rokoch ži-vota veľmi chorľavel a napokon predčasne zomrel po záchvate choroby pečene 7. júna 1560. Ešte pre tým sa dozvedel aj o nedávnej smrti svojho učiteľa Melanchthona (16. apríla 1560).

Skutočnosť, že stál na čele školy ako rektor plných 21 rokov až do poslednej hodiny svojho života, je vzhľa-dom na vtedajšie pomery naskrze ojedinelá. Pritom jeho vzťahy k úradným predstaviteľom mesta boli ne-raz poznačené napätím, pretože vedenie mesta od neho očakávalo a požadovalo ďaleko väčšiu účasť na vede-ní agendy. Stöckel však vo svojej výnimočnej vernosti škole nasledoval a napodobnil svojho učiteľa a priateľa Filipa Melanchthona.

Dnes poznáme menovite viac ako päťdesiat Stöckelových žiakov. Bardejovskú školu navštevovali nielen synovia magnátov ako Michal Perényi či Michal, Ján a Vavrinec Révaiovci, ale aj znamenití latinskí básnici ako Martin Rakovský, Juraj Purkircher, Šimon Jesenský, Matej Čabaj a spisovatelia ako Kristián Schesaeus, Blažej Fabricius zo Siksova a Lukáš Fabius z Popradu.33Medzi žiakmi, hoci v škole nepochybne vládlo učenie Lutherovej reformácie, celkom nečakane čítame aj meno Hieronyma Domitia, ktorý bol synovcom jágerského biskupa Antona Vrančiča. Vrančič mal veľmi kladný vzťah k humanizmu, ale reformačné náuky odmietal. V analógii k Melanchthonovi, spoločnému učiteľovi Nemecka, Stöckela neskoršie generácie nanajvýš spra-vodlivo označili titulom spoločný učiteľ Uhorska.

Pri reorganizácii školy, ktorej vedenie mu bolo zverené, sa nezdráhal čerpať inšpiráciu zo skúseností zís-kaných v Nemecku. Preto na samom začiatku svojho rektorátu spísal Zákony bardejovskej školy, ku ktorým neskôr pripojil niekoľko doplnkov. Stöckelove Zákony sú najstarším dokumentom tohto druhu na Sloven-sku34 a smieme povedať, že aj vďaka nim a ich rešpektovaniu bardejovská škola rýchlo dosiahla a udržala si mimoriadny rozkvet. Jej rektora iste neviedla neúmerná túžba po chvále, ale o to väčšiu starostlivosť venoval kladeniu základov umení a žiakov zvlášť dôkladne učil gramatiku latinčiny, pretože bola úradným jazykom štátu i jazykom, ktorým sa sprostredkúvali vedecké poznatky. Gréčtinu by nebol začal vyučovať, ale napokon,

31 Album Academiae Vitebergensis. Edidit C. E. Foerstemann. Lipsiae 1841, s. 141 a. 32 Cf. BAlegová, Jana. Strenuus Musarum miles Juraj Werner. In: Sambucus VI, 2010, s. 70-87. 33 Ostatné v štúdii: ŠkovierA, Daniel. Žiaci Stöckelovej humanistickej školy a ich vklad do literárnych dejín Slovenska. In:

Hľadanie zmyslu. Dielo literárneho vedca, kritika a historika kultúry Milana Hamadu a hodnotové kritériá. Bratislava: Studňa 2003, s. 154-166.

34 Text Zákonov z originálu vydal ako prvý Johannes Samuel Klein, c. d., I, s. 132-141; k ich zneniu potom pripojil slovenský preklad: VAjcik, Peter. Školstvo, školské a študijné poriadky na Slovensku v XVI. storočí. Bratislava 1959, s. 59 n.

2120

Stöckel, možno však vidieť veľmi podobné ťahy písma. Napriek tomu ale prv, ako by sme vyriekli definitív-nu odpoveď, predpokladáme, že bude potrebný dôkladnejší odborný paleografický rozbor. Zatiaľ sa ako ne-pochybné ukazuje iba to, že tvary litier sú veľmi blízke italskému humanistickému polokurzívnemu písmu. Je síce pravdepodobné, že jednotlivé kusy boli rozmnožené pri tlači,42 ale nám sa nezachoval nijaký tlačený exemplár.

Na to, aby niekto vedel spoľahlivo čítať túto rukopisnú knihu, nepotrebuje podľa nášho názoru nikto špe-ciálne paleografické školenia. Jednako v prepise, ktorý bol odovzdaný do tlače, sme v niektorých prípadoch pokladali za užitočné postupovať inak ako naša predloha. Predovšetkým sme použili veľké písmená oveľa úspornejšie. Usúdili sme, že sa treba pridŕžať novodobých zvyklostí a v strede viet použiť veľké písmená vý-lučne v slovách označených ako nomina sacra. Medzi ne patria napríklad Deus, Dominus, Pater, Christianus, ale nechceli sme spomedzi nich vyňať ani pomenovanie Diabolus, rovnako ako sme zachovali veľké písme-ná na začiatku slov, ktoré nadobudli osobitné štylistické zafarbenie, napríklad Decalogus, Ecclesia, Lex, Ty-rannus, Verbum.

Každému čitateľovi bude jasné, že náš Leonard Stöckel veľmi prísne rešpektoval pravidlá latinskej grama-tiky tzv. zlatého veku, ktoré sa vtedy znova presadili. Výnimiek sa nájde iba veľmi málo. Pomerne zriedkavo sa vyskytujú slová, v ktorých ostali stredoveké formy, napríklad foelix miesto felix, obedire miesto oboedire, ociosus miesto otiosus, alebo zámená sibiipsi, seipsum, ktoré sa píšu ako jedno slovo. Leonard sa nerozlúčil so stredovekými formami ani pri písaní dvoch samohlások so vsunutým h, aby sa tieto samohlásky vyslovo-vali osve – napríklad v slovách cohercere, Jhesus. Na druhej strane sa forma Iesus objavuje oveľa častejšie, čo svedčí o tom, že Stöckel nebol v tejto veci všade dôsledný.

Aby sme primerane vyšli v ústrety potrebám budúcich čitateľov, rozhodli sme sa rozviesť pomerne časté skratky a značky. Pri takomto rozvádzaní sme všade zachovali pravidlá tzv. klasickej latinčiny zlatého obdo-bia. Ak však hocikto zatúži po pôvodnej podobe textu, myslíme, že sa ľahko obráti na jeho priložené repro-dukcie. Pri prepise litier i/j a u/v sme sa rozhodli prikloniť k praxi uznávanej edície Bibliotheca Teubneriana a k výslovnosti, ktorá bola v strednej Európe už dávno prijatá. Následne teda prepisujeme jedným a tým is-tým písmenom aj samohlásku i aj polosamohlásku j. Naopak samohláska u sa všade odlišuje od spoluhlásky v. V interpunkcii sme sa rozhodli pristúpiť na pravidlá platné v moderných jazykoch – na mysli máme oso-bitne nemčinu a slovenčinu – a na normy, ktoré navrhla Medzinárodná akadémia pre podporu latinčiny, síd-liaca v Ríme.43 Náš slovenský preklad vychádzal z toho zámeru, aby bol v denotatívnej rovine podľa možnosti čo najvernejší. Pri preklade sme mali na mysli výlučne to, aby sa s týmto dielom mohli oboznámiť aj tí, ktorí neovládajú latinčinu v dostatočnej miere.

Vidíme, že aj jednoduchý štýl výkladu potvrdzuje, že Stöckel ako katechéta mal na mysli nie svojich bar-dejovských spolufarníkov, ale predovšetkým svojich žiakov. Z tohto dôvodu ani túto Katechézu nenapísal ma-terinskou rečou, teda po nemecky, ale po latinsky. Zvyčajným komunikačným jazykom, ktorý v onom storočí v Bardejove prevažoval, bolo nepochybne niektoré nemecké nárečie. Inak bol náš učiteľ nanajvýš ochotný pí-sať svoje listy magistrátu rodného mesta po nemecky, poúčať rodičov svojich žiakov alebo ich domácich ne-meckými veršami v učebnici Výroky slávnych mužov, dokonca použiť ľudový jazyk aj v hrách, ktoré nacvičo-val s mládežou, aby boli verejne predvedené. Touto myšlienkou sa dal viesť, keď vo Wittenbergu v roku 1559

42 Inventár kníhkupca Jána Galena, ktorý evidoval výtlačky Stöckelovej Katechézy, publikoval: Kemény, Ludovicus. Egy XVI. századbeli könyvkereskedő raktára. In: Magyar Könyvszemle 1895, roč. 20, č. 4, s. 310-320. Za toto upozornenie sme zaviazaní vďakou profesorovi Ľubomírovi Ďurovičovi.

43 Normy boli vydané napr. v poľskom periodiku EOS LXXXII/1994, fasc. 1, s. 159-171.

že ten, kto knihu odpísal, chcel použiť Stöckelovu argumentačnú silu na odvrátenie útokov tých, ktorí sa sta-li nekompromisnými protivníkmi akéhokoľvek umenia pestovaného v kostoloch. Obidva texty sú veľmi krát-ke a boli písané rovnakou rukou, ale druhou ako predmetné učebnice. Spis O hudbe II má rovnakú štruktú-ru otázok a odpovedí, ale ponúka oveľa obsiahlejší výklad o hudobnom umení.40 Tento zoznam učebníc sa celkom nedávno rozrástol o rukopisnú knihu Katechéza pána Leonarda Stöckela zostavená pre bardejovskú mládež. Dávno vládla nádej, že táto kniha existuje, aj sa na ňu čakalo, ale jej hľadanie dlho ostávalo neúspeš-né. Úspech pri hľadaní zaznamenal Miloš Kovačka, ktorý ju našiel vo zväzku R 620/7 Knižnice reformované-ho kolégia v Debrecíne (Tiszántúli református egyházkerületi és kollégiumi levéltár). Vďaka láskavosti ma-ďarských kolegov bolo možné po krátkom čase získať kópie pre Slovenskú národnú knižnicu v Martine. Preto aj na tomto mieste vyjadrujeme úprimnú vďaku učenému a ochotnému kolegovi, ako aj pracovníkom Národ-ného bibliografického ústavu SNK – menovite Dr. Klimekovej – za poskytnutie naskenovaných redprodukcií.

Katechéza bola zapísaná na fóliách 35. recto – 54. verso. Pokiaľ ide o osnovu látky, má učebnica šty-ri časti. V prvej časti vysvetlil Stöckel starozmluvné Desatoro vo vyše päťdesiatich otázkach a odpovediach, v druhej časti potom cez päťdesiat otázok a odpovedí upriamil mladíkov na Kristovo evanjelium a špeciálne na náuku viery, ktorú usporiadal podľa článkov Apoštolského vyznania viery, tretia časť sa zaoberá sviatos-ťami a má sedemnásť otázok a odpovedí, v poslednej štvrtej časti sa preberá v ôsmich článkoch účinok dob-rých skutkov. Stöckel uznával tri sviatosti. Medzi ne zaradil krst, rozhrešenie hriešnikov v spovedi a Večeru Pánovu, čiže Eucharistiu.

Myslíme si, že treba zvlášť vysoko oceniť to, že v poslednom článku zaradil Stöckel medzi dobré skutky štúdium, v porovnaní s ktorým vraj človek dôverujúci v Boha nemá nič, čo by potreboval viac. Hoci inak bol Stöckel nanajvýš horlivým zástancom reformačného učenia, v Katechéze vždy používal umiernené výrazy a naskrze nie polemické, a to aj v tých veciach, v ktorých medzi katolíkmi a protestantmi vládol hlboký rozdiel, to jest v učení o sviatostiach a o dobrých skutkoch.

Vďaka tomu pripomína celkové vyznenie tejto knihy onú elegantnú zmierlivosť článkov Vierovyzna-nia piatich miest. Toto vierovyznanie bolo zostavené v mene spolku piatich slobodných kráľovských miest východného Slovenska – do Pentapolitany patrili Košice, Prešov, Bardejov, Sabinov a Levoča. Komisárom jágerského biskupa Antona Vrančiča ho 2. augusta 1549 oficiálne predložil bardejovský farár Michal Radašín. Pri formulovaní dvadsiatich článkov vierovyznania mal zrejme bardejovský rektor ako Melanchthonov žiak najväčší vplyv svojou vzdelanosťou, autoritou a radou. Po Pentapolitane potom na Slovensku nasledovali dve neskoršie vierovyznania, Montana, vyznanie siedmich banských miest, nazývané tiež Heptapolitana (1559) a spišské vyznanie Scepusiana(1569).41

Písanie knihy Katechéza, ak smieme veriť slovám, ktorými sa text uzatvára, bolo ukončené 23. mája ro-ku 1556. Otázka, či máme k dispozícii pravý originál, alebo skôr iba odpis, ktorý vyhotovila nejaká neznáma ruka, ostáva zatiaľ nezodpovedaná a nerozhodnutá. V tých listoch, ktoré celkom nepochybne písal Leonard

40 Stöckelovými učebnicami sa veľmi podrobne zaoberal: MAtúš, František. De musica Leonardi Stöckelii. In: Slovenská hudba 1991, roč. 17, č. 4, s. 360-416; Cf. Petőczová, Janka. Leonard Stöckel a hudba. In: KónyA, Peter (ed.). Leonard Stöckel a reformácia v strednej Európe. Acta Collegii evangelici Prešoviensis XI. Prešov 2011, s. 70-84.

41 Najnovšiu edíciu textu Synopsis trium confessionum evangelicarum in Hungaria septentrionali, Pentapolitanae, Heptapolitanae et Scepusianae, pripravil Zoltán Csepregi a vyšla v Budapešti roku 2003. O slovenský preklad sa už predtým postaral: HAjduk, Andrej. Leonard Stöckel. Život a dielo, s. 74-81; nový preklad pripravil: ŠkovierA, Daniel. Prelúdium Bardejovského katechizmu (1581): Stöckelov reformačný humanizmus. In: KovAčkA, Miloš (ed.). Bardejovský katechizmus z roku 1581 – najstaršia slovenská kniha. Martin: Slovenská národná knižnica, 2013, s. 25-28; to, že pri zostavení Pentapolitany zohral hlavnú úlohu Stöckel, spochybnil Max Josef SudA: Wer verfasste die Confessio Pentapolitana? In: Miscellanea 2000 – Acta Collegii evangelici Prešoviensis IX. Prešov 2001, s. 18-23.

2322

li potrebnou sumou nielen členovia rodiny a bardejovskí mešťania, ale aj mnohí šľachtici, ktorí boli priazniv-cami Augsburského vyznania.

V príkladoch kázní Stöckel na jednej strane dodržiaval prísnu a presnú osnovu látky, na druhej strane sa múdro prispôsobil pravidlám antickej rétoriky. Neváhal vložiť do kázní ani veľmi aktualizačné prvky. Pre-to neraz zaútočil jednak proti výbojným Turkom, jednak proti pápežovi, biskupom, rehoľným rádom, novej a zo strany pravoverných zásadne odmietanej sekte novokrstencov. V týchto kázňach cituje alebo v jemných narážkach odkazuje na Aristotela, Homéra, Platóna, Xenofonta, Terentia, Vergilia, Horatia, Ovidia, Cicero-na a ďalších. Na druhej strane zásadne odmietal bludy stoikov a šialenstvá epikurejcov – ak smieme citovať priamo Stöckelove slová.49

Leonarda Stöckela musíme rátať medzi najrozhodnejších zástancov antickej vzdelanosti harmonicky spojenej s kresťanskou vierou, lepšie povedané, Stöckel je priamo stelesnením zbožnosti, ktorá sa snúbi s uče-nosťou. Lebo neraz musel odmietnuť názory, ktoré útočili proti svetskej vzdelanosti, ale tvárili sa, že im ide výlučne o vernosť Biblii. Pokiaľ ide o túto tému, zaslúži si pozornosť Stöckelov predslov ku knihe Poznámky k Všeobecným zásadám kresťanskej náuky Filipa Melanchthona.50 Stöckelova kniha, v ktorej metodicky vy-svetľoval hlavné články viery, bola vydaná v Bazileji roku 1561 v tlačiarni Johanna Oporina, to znamená nece-lý rok po smrti jedného i druhého. Keďže Stöckel sa v tomto predhovore tak dôrazne a odvážne zastal svetskej vzdelanosti, ako keby bola protikladom zásady sola Scriptura v jej absolutizovanej a nedotknuteľnej platnos-ti, zaslúži si, aby bol pokladaný za skutočného kresťanského humanistu.51

Daniel Škoviera Michal Valčo September 2014

49 ŠkovierA, Daniel. Leonard Stöckel und die Antike – die klassische Bildung eines Schulhumanisten. In: Graecolatina et Orientalia XI-XII. Bratislava 1981, s. 41-58.

50 Slovenský preklad: ŠkovierA, Daniel. Poznámky k Všeobecným zásadám. In: Od kráľovstva ducha ku kráľovstvu človeka, s. 110-118.

51 ŠkovierA, Daniel. Eloquens et docta pietas. In: Slovenská literatúra 50, 2003, č. 2, s. 122-133; idem: Pietas docta. Profil humanistu Leonarda Stöckela. In: PekArovičová, J., Vojtech, M. (eds.). Studia Academica Slovaca 39. Bratislava: Univerzita Komenského, 2010, s. 235-245; idem: Patrimonium antiquitatis a Leonard Stöckel. In: Leonard Stöckel a reformácia v strednej Európe. Acta collegii evangelici Prešoviensis XI. Prešov 2011, s. 38-47.

v tlačiarni Johanna Lufta vydal hru Historia von Susanna, ktorú pôvodne nacvičoval so svojimi žiakmi.44 Že nebolo zvykom hrať divadlo inak ako po latinsky, o tom svedčí prológ predstavenia. Leonard Stöckel sa ospra-vedlňuje za použitie nemčiny ako za čosi celkom nové a pripomína, že obsah hry bol vzatý zo Starej Zmluvy a treba ho ľudu predložiť tak, aby mu ľahšie porozumel. Stöckel bol teda na našom území prvý, ktorý prešiel k tomu, že namiesto latinských predstavení sa na scéne predvádzali biblické školské hry v jazyku ľudu.

Aby sme sa v tomto autorovom životopise priblížili k náležitej kompletnosti, bude ešte treba zbežne sa do-tknúť aj jeho ostatných spisov. Okrem už spomenutého vierovyznania piatich miest, okrem listov, ktoré boli napísané po latinsky a po nemecky, ktorých už dnes poznáme vyše päťdesiat a ktoré pútajú pozornosť čitate-ľov aj tým, že neboli určené na akési verejné čítanie, ale skutočným súkromným adresátom,45 okrem šiestich elegických dvojveršov básne Hlas trpiaceho Krista,46 nám ostáva krátko sa zaoberať homiletickými knihami. Ich poslaním bolo šíriť do širokých vrstiev ľudu Lutherove náboženské myšlienky. Tieto knihy, ktoré boli zložené pre potreby kazateľov, vyšli až v posmrtných vydaniach a zachovali sa.

Len čo v Bardejove roku 1578 zriadil tlačiareň Stöckelov dávnejší odchovanec a potomok bardejovskej rodiny Dávid Gutgesell, ako prvotinu vydal Formuly spracovania kázní, v ktorých vysvetlil evanjeliá celého cirkevného roku.47 Takmer o dve desaťročia neskôr, v roku 1596, bola v tej istej bardejovskej tlačiarni vyda-ná monumentálna zbierka homílií Postilla. Je to naozaj najväčšie Stöckelovo dielo, ktoré malo účinnejšie po-máhať kazateľom božieho slova v ich namáhavej činnosti a vychovávať ich.48 Sled kázní sa riadil podľa toho istého poradia perikop, ktoré sa zvyčajne čítali počas nedelí a významnejších sviatkov cirkevného roka rím-skej cirkvi. Hoci si Stöckel Postillu veľmi vysoko cenil a nebránil sa jej vydaniu tlačou, ostávala táto nádej oči-vidne nenaplnená, kým aj v Bardejove nebola zriadená tlačiareň a nenazbierali sa finančné prostriedky, ktoré boli potrebné na tlač a šírenie diela. To sa udialo až po Stöckelovej smrti. Na vydanie knihy ochotne prispe-

44 Text hry uverejnila Klára SzilAsi v prílohe knihy Stöckel Lénárd Zsuzsanna-drámája és a bártfai német iskolai színjáték a XVI. században. Budapest 1918. Prvé vydanie tlačou, ktoré vyšlo roku 1557, sa nachádzalo v Staatsbibliothek v Berlíne, no za nepriaznivých udalostí druhej svetovej vojny sa zrejme stratilo. Stöckelovu Zuzanu hodnotil veľmi kriticky Robert Pilger v štúdii Die Dramatisierungen der Susanna im XVI. Jahrhundert. Beitrag zur Entwicklungsgeschichte des Deutschen Dramas. In: Zeitschrift für deutsche Philologie. Halle, XI, 1880, s. 175n. O jej obhajobu sa naproti tomu pokúsil Ervín LAzAr: Leonard Stöckel a jeho dráma Zuzana. In: Slovenské divadlo VI, 1958, s. 434-445. Jenó Abel v štúdii: Das Schauspielwesen zu Bartfeld im XV. und XVI. Jahrhundert. In: Ungarische Revue 1884, s. 651, dokazuje, že v roku 1516 v Bardejove bol naposledy uvedený Ludus de passione a v roku 1552 sa hral Terentiov Eunuch.

45 ŠkovierA, Daniel. Epistulae Leonardi Stöckel. In: Graecolatina et Orientalia VII-VIII, s. 265-359; Epistularum Leonardi Stöckel supplementum duplex. In: Humanistica Lovaniensia, vol. XLIII-1994, Corona Martiniana, s. 295-303; Kežmarský rektor Matej Thoraconymus-Kabát a listy Leonarda Stöckela. Kniha 2013, s. 249-258. Tu aj v slovenskom preklade. Ďalšie listy v preklade: ŠkovierA, Daniel. Listy Leonarda Stöckela. In: HAmAdA, Milan a NovAcká, Mária (eds.). Od kráľovstva ducha ku kráľovstvu človeka. Bratislava: Tatran, 1986, s. 73-109; Dva významné dodatky do zbierky listov Leonarda Stöckela. In: Slovenská literatúra 40, 1993, č. 5, s. 397-402.

46 Verše sa nachádzajú na liste 147 rukopisnej knihy Meditatio passionis Christi, ktorá je uložená v Knižnici evanjelického lýcea v Bratislave, sign. ŠA 281. Túto knihu si roku 1572 prepísal Matej Thoraconymus-Kabát, vtedajší rektor kežmarskej školy (tunc ludi rector Kesmarkiensis). V takom malom počte veršov sa dá konštatovať iba to, že obsahujú viac zbožnosti ako skutočného básnického umenia. Ak autor na jednej strane ťažil z peknej paronomázie amor – amarus, na druhej strane ho trojnásobné použitie slova amor v poslednej stope zrejme bude usvedčovať zo slabšieho básnického nadania.

47 Jediný známy výtlačok sa nachádza v Knižnici evanjelického lýcea v Kežmarku, sign. N 6971. Bližšie sa knihou zaoberala: Grusková, Jana. Antická rétorika v diele Leonarda Stöckela Formulae tractandarum sacrarum concionum. In: Slovenská literatúra 43, 1996, č. 3, s. 169-177. V slovenskom preklade máme iba veľmi malý počet kázní – ŠkovierA, Daniel. Stöckelova formula vianočnej kázne. In: Peres, Ján (ed.). Teologický zborník. Banská Bystrica: Slovenská biblická spoločnosť, 1995, s. 85-95; HAjduk, Andrej. Stöckelova kázeň o povzbudení k láske. In: Metanoia. Bratislava: Evanjelická bohoslovecká fakulta Univerzity Komenského, 1998, s. 60-67.

48 Cf. ŠkovierA, Daniel. Erasmus von Rotterdam und Leonard Stöckel: zwei Modellpredigten über dieselbe Perikope. In: Graeco-Latina Brunensia 18, 2013, č. 2, s. 159-174.

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fOrewOrd (histOrical intrOductiOn)

Among scholars in the field of European Reformation studies, it would be difficult to find someone un-familiar with Leonard Stöckel from Bartfeld [Bardejov, Slovakia]. Church historians above all have

continued to point out the significance of his role in Hungary’s reformation.52 It will suffice, in our opinion, therefore, if this introduction merely focuses on the most important facts of Stöckel’s life.

Leonard Stöckel was born in Bartfeld in the year 1510. Situated on the boundary with Poland, Bartfeld was one of the important towns of northeastern Hungary in the 1500s. Bartfeld reached the peak of its eco-nomic development and social influence during this period, and although its glory days would soon be over, the town represented the beginnings of humanism in the Hungarian Kingdom. Stöckel’s father, whose name was also Leonard, worked as a blacksmith while also serving as the curator of the town’s church. The father also held the office of mayor for two terms, and it is evident that Stöckel’s family enjoyed a relatively impor-tant status in Bartfeld’s public affairs.53

Young Leonard received his primary education in the Latin municipal school. Its rector was a prolific Latin author, Valentin Ecchius from Lindau. Ecchius belonged to the ‘Erasmian’ circle, i.e. a group that ad-mired Erasmus of Rotterdam.54 In the spring of 1522, Stöckel moved to Koschau [Košice] to study under the newly appointed humanistic teacher, Leonard Cox, another strong admirer of Erasmus and Phillip Melanch-thon. Around the time of the fateful battle of Mohacs, 1526, the advancing Turks caused great fear through-out Hungary. This course of events caused Stöckel to return from Koschau to his native town. Greatly desir-ing further education, he then decided to leave for Wroclaw. As the main town of the Silesia region, Wroclaw was known not only for its close economic cooperation with Bartfeld but also for its internationally re-

52 Already in 1563 in Wittenberg, using the printing press of his compatriot Jakub Lucius, Christian SchesAeus published Oratio describens historiam vitae praecipuam clarissimi viri Leonharti Stöckelii, rectoris scholae Bartphensis fidelissimi, a work overflowing with admiration for the ‘teacher.’ Ferenc CsonkA included this biography in the comprehensive edition of Schesaeus’ works Opera quae supersunt omnia. Budapest 1979, pp. 83-94. Johann Samuel Klein wrote the next detailed biography of Stöckel as part of the notes apparatus of the first volume of biographies Von den Lebensumständen und Schriften evangelischer Prediger. Leipzig and Peszt 1789, pp. 170-191. More recent information was gathered and published by Daniel ŠkovierA, De vita et scriptis Leonardi Stöckel in a collection published by the Philosophical Faculty of Comenius University in Bratislava titled: Graecolatina et Orientalia, Vol. VII-VIII (1976), pp. 265-280. Andrej HAjduk in his biographic monograph Leonard Stöckel. Život a dielo [Leonard Stöckel. Life and Work]. Bratislava: EBF UK, 1999, offered a more popularized treatment of Stöckel’s life, primarily having lay Lutheran readership in view. This list of authors should be supplemented with scholarly studies by David Daniel, Karl Schwarz, Jozef Petrovič and Rudolf Dupkala in the collection Prvé Augsburské vyznanie vieryna Slovensku [The First Augsburg Confession in Slovakia]. Peter KónyA (ed.). Prešov 2000, as well as more recent studies from the jubilee collection Leonard Stöckel a reformácia v strednej Európe [Leonard Stöckel and the Reformation in Central Europe]. P. KónyA (ed.). Prešov 2011. The most recent biography of Stöckel is a work by Marek Molitor and Reimund B. Szduj, Killy. Literaturlexikon. Band 11 Si- Vi. Berlin – Boston: W. de Gruyter 2011, s. v. Stöckel Leonhard, pp. 284f.

53 A more detailed genealogy of this family was written by Petrovič, Jozef. Nové poznatky ku genealógii bardejovského rodu Stöckel [New findings in the genealogy of the Stöckel’s Bartfeld lineage]. In: Leonard Stöckel a reformácia v strednej Európe. P. KónyA (ed.). Prešov 2011, pp. 102-110.

54 For more details, see: ŠkovierA, Daniel. Bardejovčan Valentín Ecchius a jeho učebnica Ars versificandi [Valentin Ecchius of Bartfeld and his textbook Ars versificandi]. Bratislava 2002. The exact date of his death was established by: GuitmAn, Barnabáš. Adalékok Eck Bálint életéhez. Századok, 145/2011, Nr. 5, pp. 1245-1252. The biographic and bibliographic medallion was processed by Glomski, Jacqueline. Eck Valentin. In: Deutscher Humanismus 1480 – 1520. Verfasserlexikon. Hrsg. Franz Josef Worstbrock. Berlin – New York: W. de Gruyter, 2006, col. 589-600.

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The Rules of Bartfeld School, a document which he later supplemented with several short additions. Stöck-el’s Rules are the oldest document of its kind from Slovakia’s geographic area.58 We may say it was partially due to these rules and their implementation that the School at Bartfeld quickly became unique and remained internationally renowned for decades to come. Yet its rector was certainly not motivated by a burning de-sire for fame. Stöckel tirelessly devoted his energy to laying foundations for the arts. He taught Latin gram-mar with meticulous thoroughness since Latin was the official language of the state, as well as the language of scientific knowledge in this time. Stöckel did not plan to teach Greek, but finally he succumbed with res-ervations to the resolute requests of František Révay. Thus the year 1539 was most probably the first year of teaching Greek in Slovakia’s territory.59

It is highly probable that Stöckel made use of Melanchthon’s Greek grammar in his teaching. Stöckel dealt with the lack of suitable textbooks by writing the needed items himself. This effort encountered major problems inasmuch as the Bartfeld area had no printing press.60 It can be confirmed that, for teaching verse composition, Stöckel used the third and the last edition of The Art of Composing Verses [Ars versificandi], by Valentín Ecchius, a work published for Bartfeld youth at the Krakow printing press of Hieronymus Vie-tor in 1539.61

The following textbooks by Leonard Stöckel have been preserved till the present:The Sayings of Famous men explained by Latin exposition and German rhymes [Apophthegmata Illus-

trium Virorum, Expositione Latina et Rythmis Germanicis Illustrata], published posthumously in Wroclaw, 1570.

Stöckel’s student, David Gutgesell, probably prepared this edition. In 316 famous quotations from excel-lent authors of Greco-Roman antiquity – philosophers, kings, as well as caesars – Stöckel introduced great ancient figures to his students. The work drew heavily from a similar collection with an almost identical title published previously by Erasmus of Rotterdam. Using a simple style, Stöckel’s collection added to each state-ment a Latin commentary, and also German verses in rhymed, iambic style. His wish was also that the col-lection benefit his pupils’ parents, as well as other household members, when they heard a student’s memo-rization technique of reading out loud.62

Three books long unknown have recently been discovered (1988) by František Matúš, a University of Prešov instructor and respected expert on music history. Dealing primarily with arithmetic and music, these

58 The text of the School Rules was first published on the basis of the original by Johannes Samuel Klein, c. d., I, pp. 132-141; a Slovak translation of the Rules was then added by: VAjcik, Peter. Školstvo, školské a študijné poriadky na Slovensku v XVI. storočí. Bratislava 1959, pp. 59f.

59 ŠkovierA, Daniel. Epistulae Leonardi Stöckel. In: Graecolatina et Orientalia VII-VIII. Bratislava 1976, p. 298, letter nr. 7; cf. Ibid.: Synovia Františka Révaia a bardejovský rektor Leonard Stöckel. In: KovAčkA, M., Augustínová, E., MAčuhA, M. (eds.). Rod Révai v slovenských dejinách. Martin: Slovenská národná knižnica, 2010, especially pp. 211-217.

60 More information about the history of the printing press in Bartfeld was recently presented by: Judit V. Ecsédy: Gutgeselova tlačiareň a bardejovský slovenský katechizmus (Bardejov 1581) [Gutgesel’s printing press and the Bartfeld Slovak Catechism. Bartfeld 1581]. In: KovAčkA, Miloš (ed.). Bardejovský katechizmus z roku 1581 – najstaršia slovenská kniha. Martin: Slovenská národná knižnica 2013, pp. 161-174.

61 Cf. Klingová, Erika. Porovnanie učebníc Valentína Ecchia a jeho vzoru Konráda Celtisa [A comparison of the textbooks by Valentin Ecchius and Conrad Celtis]. In: Slovenská literatúra, 1996, vol. 43, nr. 3, pp. 161-168.

62 A more detailed research was conducted by: ŠkovierA, Daniel. Sprüchensammlung Apophthegmata von Erasmus in der Bearbeitung von Leonard Stöckel.In: Graecolatina et Orientalia IX-X. Bratislava 1980, pp. 87-112; Ibid.: Rímske dejiny v zbierke výrokov Apophthegmata illustrium virorum od Leonarda Stöckela. In: Sambucus V, 2010, pp. 87-109; ŠkovierA also worked on and published a Slovak translation of this work within a monograph titled: Latinský humanizmus. Bratislava: Kalligram, 2008, pp. 191-387.

nowned higher school (St. Elisabeth Church Gymnasium). Among the various subjects taught there, Stöckel especially appreciated Greek grammar and Roman law.

After his father’s death, Stöckel found himself in financial need. This forced him to obtain employment with the merchant Nicolas Rudiger. He refused to return to Hungary, and he remained determined to study at the University of Wittenberg and become personally acquainted with the reformers. Stöckel’s desires would finally be fulfilled on October 18, 1530, when he enrolled in the University as then governed by rec-tor Justus Jonas.55 After four years in Wittenberg, Stöckel left to oversee the school in Eisleben, Luther’s na-tive town. His stay in Eisleben, however, ended after only one year. Stöckel’s strong preference was to return to the Wittenberg University campus. Thus, he had been putting off a return to his homeland with its trou-bles and unrests. Finally he thought of the financial support provided by his native town, and how it had al-lowed him to continue his study of humanities in Germany. In the end, he had to answer the pleas of Bartfeld citizens and a growing number of his educated friends. Among these, Valentin Ecchius, Bartfeld’s mayor at that time, and Ecchius’ close friend, Juraj Werner (1497 – 1567), a highly educated poet and citizen of Prešov, helped convince Stöckel to return.56

It should be noted that Stöckel married soon after his return to Bartfeld. His marriage produced three sons and three daughters – Johannes, David, and Leonard; Anna, Dorothea and Viera. His daughter, Anna, married Thomas Fabri, who served as a rector’s aid for two years and then succeeded the rector on his death.

Stöckel had an extremely busy life style filled with various duties. Thus he suffered a gradual but steady deterioration in health, and following an acute liver illness, his untimely death occurred on June 7, 1560. Just before he died, on April 16, 1560, he learned of the death of Melanchthon, his beloved teacher.

The fact that Stöckel had remained rector of the Bartfeld School for 21 years, until the very day of his death, was extremely unique for his day and age. One should remember that his relationships with various city officials were, to say the least, quite tense at times. The town leadership expected much of him in the ar-eas of municipal politics and administration. In his extraordinary faithfulness to his school, Stöckel followed and imitated his teacher and friend, Phillip Melanchthon.

Today, more than fifty pupils of Stöckel can be named. The Bartfeld School was attended not only by the sons of the Hungarian magnates, such as Michal Perényi, Michal, Ján and Vavrinec Révay, but also by excel-lent Latin poets, such as Martin Rakovský, Juraj Purkicher, Šimon Jesenský, Matej Čabaj, and by important writers, such as Kristián Schesaeus, Blažej Fabricius from Siksov, and Lukáš Fabius from Poprad.57 Since the teaching of Luther’s reformation undoubtedly permeated the school, it is quite unexpected to find the name of Hieronym Domitius, nephew of Anton Vrančinč, bishop of Eger, among the pupils. Vrančič inclined very much toward humanism, though he rejected the teachings of the Reformation. Much like Melanchthon, the common [i.e. respected by all] teacher of Germany, so Stöckel, too, had the title Common teacher of Hunga-ry justly ascribed to him.

In his endeavor to reorganize the school and bring it under his leadership, Stöckel did not hesitate to draw inspiration from his experience in Germany. Therefore, at the very beginning of his term as rector, he wrote

55 Stöckel’s name can be found in the University Album, Album Academiae Vitebergensis. Edidit C. E. Foerstemann. Lipsiae 1841, p. 141a.

56 Cf. BAlegová, Jana. Strenuus Musarum miles Juraj Werner. In: Sambucus VI. Bratislava: Filozofická fakulta UK, 2010, pp. 70-87.

57 For more details, see: ŠkovierA, Daniel. Žiaci Stöckelovej humanistickej školy a ich vklad do literárnych dejín Slovenska. In: Hľadanie zmyslu. Dielo literárneho vedca, kritika a historika kultúry Milana Hamadu a hodnotové kritériá. Bratislava: Studňa, 2003, pp. 154-166.

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We believe that what needs to be highlighted from the Catechesis text is the last article, “On Good Works.” Stöckel placed education, including the study of sciences, among good works, arguing that noth-ing really compares in value to it, and that the person who trusts in God needs nothing more. Even though Stöckel was otherwise a zealous proponent of Reformation teaching, he uses mild, non-polemical expressions in his Catechesis, even in matters that have deeply divided Catholics and Protestants, that is, doctrines con-cerned with sacraments and good works.

Thus the book’s overall flavor reminds us of the elegant, irenic mode of the Pentapolitana, orConfession of Five Cities. This confession was composed on behalf of the alliance of the five, free, royal

towns in what today is Eastern Slovakia – Košice, Prešov, Bardejov [Bartfeld], Sabinov, and Levoča. It was of-ficially presented by the reverend Pastor Michal Radašín to the emissaries of Eger’s bishop, Anton Vrančič, on August 2, 1549. The Bartfeld school rector, as a highly educated man and Melanchthon’s student, proba-bly played the most significant role in drafting the confession’s twenty articles. Following the Pentapolitana, two later confessions were presented in the area of present day Slovakia: Confessio Montana, the confession of seven mining towns, also known as Heptapolitana (1559); and the Zips confession, Scepusiana (1569), or the Confession of Faith of Twenty-Four Zipzer cities.65

The writing of Catechesis, if we should believe the text’s concluding words, ended on May 23, 1556. Whether we have at our disposal the original manuscript, or its later transcription made by an unknown hand, remains an open question. In letters undoubtedly written by Leonard Stöckel, we are able to discern similar strokes of handwriting. We assume, however, that before we can reach a more definite conclusion, we will need a more thorough paleographic analysis. The only thing that seems certain now is that the shapes of the letters are very close to Italian humanistic, half-cursive writing. Though it is likely that individual copies were later reproduced by print,66 no printed copy has been preserved.

Our opinion is that to read this manuscript reliably, one does not need specialized paleographic training. Nevertheless, in transcribing the manuscript text as part of the present publication, we have deemed it useful, in isolated instances, to diverge from the original template. This was the case, above all, when it came to cap-ital letters, which we used more sparsely. We have decided to hold to modern usage, which limits capital let-ters to words belonging to the nomina sacra group, such as: Deus, Dominus, Pater, Christianus. In addition to these words, we included the term Diabolus, as well as words that have a specific, stylistic flavor, e.g. Decalo-gus, Ecclesia, Lex, Tyrannus, Verbum.

It will be obvious to readers that Leonard Stöckel strictly conformed to the Latin grammar rules of the so-called ‘golden age’ that prevailed during his time. Exceptions are few and far between. Infrequently found are words that have kept their medieval forms, such as foelix, instead of felix; obedire instead of oboedire; ociosus in place of otiosus; or the adjectives sibiipsi and seipsum, which are written as one word. Neither has

65 The latest edition of the text Synopsis trium confessionum evangelicarum in Hugaria septentrionali, Pentapolitanae, Heptapolitanae et Scepusianae, was prepared by Zoltán Csepregi and it was published in Budapest in 2003. Before this, a Slovak translation was completed and published by: HAjduk, Andrej. Leonard Stöckel. Život a dielo, pp. 74-81; a more recent translation into Slovak was made by: ŠkovierA, Daniel. Prelúdium Bardejovského katechizmu (1581): Stöckelov reformačný humanizmus. In: KovAčkA, Miloš (ed.). Bardejovský katechizmus z roku 1581 – najstaršia slovenská kniha. Martin: Slovenská národná knižnica, 2013, pp. 25-28; Stöckel’s leading role in composing Confessio Pentapolitana was recently disputed by Max Josef SudA in his: Wer verfasste die Confessio Pentapolitana? In: Miscellanea 2000 – Acta Collegii evangelici Prešoviensis IX. Prešov 2001, pp. 18 ff.

66 The inventory of the book seller Johannes Galen, who registered the printed copies of Stöckel’s Catechesis. Published by: Kemény, Ludovicus. Egy XVI. századbeli könyvkereskedő raktára. In: Magyar Könyvszemle 1895, vol. 20, nr. 4, pp. 310-320. We are grateful to have been notified of this by professor Ľubomír Ďurovič.

books are partially in manuscript form and partially in print. Under the signature MS-KŽ 139, the works are being kept in the book collection of the Lutheran Lyceum Library in Kežmarok.

The textbook titled Arithmetic includes nr. 15 [recto] to nr. 32 [recto]. This item contains seven chapters and 50 examples. The text has a catechetical design that often aims at character cultivation of the reader. It is a transcription produced in 1567, a work, in our view, prepared by Kežmarok School rector Matej Thora-conymus-Kabát (1550? – 1593?).63

The book On Music is a short piece, located on sheets nr. 81 to nr. 96 of the same library. Though it is an anonymous work, Stöckel’s authorship appears indisputable. The book was written in the same manner as the textbook on Arithmetic. Its use of the same genre and contents is simple and clear. This short discourse on music seems to be the first of its kind in Slovakia’s part of the world.

The same library collection also contains the book On Music (II), located on sheets nr. 146 [recto] to nr. 166 [recto]. This textbook is thematically congruous with the previously described work, but it is more de-tailed. It is the last book in Stöckel’s series devoted to music. Sheet nr. 119 contains Arguments in support of singing, and sheet nr. 146 has a letter that resembles a foreword that begins with the words: Why have I de-cided to come back to music. We are certain that this book, with its defense of the art of music, was finished on January 23, 1559.

It may well be that the transcriber of the books on music wanted to use Stöckel’s argumentative power to fend off attacks by those who had become relentless adversaries of any art practiced in churches. Both texts are very short, both are manuscripts, but their form differs from previous textbooks. On Music II has the same questions and answers structure as On Music, but it offers a more detailed exposition of the music art.64

Recently added to this list of textbooks is a manuscript with the title Catechesis of Mr. Leonard Stöck-el composed for the youth of Bartfeld [Catechesis D. Leonarti Stöckelii Pro ivuentute Bartpheñ[sis] compos-ite]. Scholars had long been hoping that this book still existed and would be found, but the many search-es were unsuccessful. That is, until at last, Miloš Kovačka found a copy under the signature R 620/7 in the Reformed Collegium Library in Debrecen, Hungary. (Tiszántúli református egyházkerületi és kollégiumi levéltár). Thanks to local colleagues in Hungary, it was possible to obtain scanned copies of the manuscript for the Slovak National Library. We therefore express sincere gratitude to our learned and willing colleague as wall as Dr. Klimekova from the National Bibliographic Institute of Slovak National Library, who made the scanned document accessible to us without hesitation or undue delay.

The Catechesis exists on sheets nr. 35 [recto] to nr. 54 [verso]. The content divides into four parts. In the first part, Stöckel offers an exposition of the Old Testament Decalogue using more than fifty questions and answers. The second part, using again fifty questions, directs a youth’s attention to Christ’s Gospel, specif-ically to the doctrine of faith which is structured according to the articles of the Apostles’ Creed. The third part concerns the sacraments and offers seventeen questions and answers. The fourth part, using eight arti-cles, deals with the implications of faith for good works and a new life of obedience. Stöckel recognizes three sacraments – baptism, absolution in confession, and Eucharist, or the Lord’s Supper.

63 For more details see: Kopčáková, Slávka: Leonard Stöckel a matematika [Leonard Stöckel and mathematics]. In: KónyA, Peter (ed.). Leonard Stöckel a reformácia v strednej Európe. Acta Collegii Evangelici Prešoviensis XI. Prešov: Prešovská univerzita, 2011, pp. 85-91. Cf. also ŠkovierA, Daniel. Kežmarský rektor Matej Thoraconymus-Kabát a listy Leonarda Stöckela. Kniha 2013, pp. 249-258.

64 Stöckel’s textbooks on this topic were thoroughly analyzed by MAtúš, František. De musica Leonardi Stöckelii. In: Slovenská hudba, 1991, vol. 17, nr. 4, pp. 360-416; Cf. Petőczová, Janka. Leonard Stöckel a hudba. In: KónyA, Peter (ed.). Leonard Stöckel a reformácia v strednej Európe. Acta Collegii Evangelici Prešoviensis XI. Prešov: Prešovská univerzita, 2011, pp. 70-84.

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are famous for their private style.69 In addition, there are the six elegiac double-verses of the poem The Voice of the suffering Christ.70 Then finally there are his homiletic works. Their purpose was to spread Luther’s the-ological thought to large audiences of common people. Originally intended as a helpful tool for preachers, the homiletic works have been preserved by posthumous publication. David Gutgesell, Stöckel’s former student and a Bartfeld family descendant, set up his printing press in Bartfeld in 1578. The very first published work was Stöckel’s Formula of Sermon Preparation [Formulae tractandarum sacrarum concionum…], which pro-vided an exposition of the Gospel texts for the whole church year.71 In 1596, almost two decades later, a mon-umental collection of Stöckel’s sermons came from the same printing press under the title Postilla [Postilla sive Enarrationes Erotematicae Epistolarum Et Evangeliorum…]. This largest work of Stöckel’s was meant to instruct and otherwise help preachers of God’s word in their demanding ministry.72 The sermons followed the order used in the churches on Sundays and during important holidays of the church year (as set by the Roman Catholic Church). Undoubtedly, Stöckel valued his Postilla highly, and he was not against its appear-ance in print. Yet such hope remained unfulfilled during his life because no printing press existed in Bartfeld, and no one possessed sufficient financial resources to cover the book’s printing and distribution. After Stöck-el’s death, members of his family, as well as other Bartfeld citizens and noblemen, adherents of the Augsburg Confession, contributed to the publication of the book.

In his sermon examples, Stöckel followed a strict and precise outline, yet wisely he also conformed to the rules of ancient rhetoric. He also did not hesitate to insert a few actualizing elements into his sermons. Thus, on several occasions, we see Stöckel attacking the militant Turks; arguing against the pope, the bish-ops, or the monastic orders; or attacking the newly emerging Anabaptist factions rejected both by Rome and Wittenberg. He quotes or alludes subtly to Aristotle, Homer, Plato, Xenophon, Terentius, Vergilius, Horati-us, Ovidius, Cicero, and others in his sermons. However, he resolutely rejects the fallacy of the Stoics and the madness of the Epicureans – if Stöckel’s own words might be used.73

Leonard Stöckel should thus be counted among the most resolute proponents of classical (Greco-Roman) culture and learning, as connected harmoniously with Christian faith. We might even say that Stöckel is the

69 ŠkovierA, Daniel. Epistulae Leonardi Stöckel. In: Graecolatina et Orientalia VII-VIII, pp. 265-359; Epistularum Leonardi Stöckel supplementum duplex. In: Humanistica Lovaniensia, vol. XLIII-1994, Corona Martiniana, pp. 295-303; Kežmarský rektor Matej Thoraconymus-Kabát a listy Leonarda Stöckela. Kniha 2013, pp. 249-258. Available also in Slovak translation. Other letters translated by Daniel Škoviera have been published in: ŠkovierA, Daniel. Listy Leonarda Stöckela. In: Od kráľovstva ducha ku kráľovstvu človeka. Milan HAmAdA a Mária NovAcká (eds.). Bratislava: Tatran, 1986, pp. 73-109; Dva významné dodatky do zbierky listov Leonarda Stöckela. In: Slovenská literatúra, 1993, vol. 40, nr. 5, pp. 397-402.

70 These verses appear on sheet nr. 147 of the manuscript Meditatio passionis Christi, which is located in the Lutheran Lyceum Library in Bratislava, under the signature ŠA 281. This book was transcribed by the rector of Kežmarok School (Tunc ludi rector Kesmarkiensis), Matej Thoraconymus-Kabát, in 1572. Based on the small number of existing verses we can only say that they contain more piety than genuine poetic art. If, on one hand, the author properly utilized the beautiful paronomasia amor – amarus, the triple usage of the word amor in the last line, on the other hand, will convict him of a poor poetic talent.

71 The only known printed copy is located in the Lutheran Lyceum Library in Kežmarok, signature N 6971. For more information, see: Grusková, Jana. Antická rétorika v diele Leonarda Stöckela Formulae tractandarum sacrarum concionum. In: Slovenská literatúra, 1996, vol. 43, nr. 3, pp. 169-177. We only have a very limited number of sermons translated into Slovak. See: ŠkovierA, Daniel. Stöckelova formula vianočnej kázne. In: Peres, Ján (ed.). Teologický zborník. Banská Bystrica: Slovenská biblická spoločnosť, 1995, pp. 85-95; HAjduk, Andrej. Stöckelova kázeň o povzbudení k láske. In: Metanoia. Bratislava: Evanjelická bohoslovecká fakulta Univerzity Komenského, 1998, pp. 60-67.

72 Cf. ŠkovierA, Daniel. Erasmus von Rotterdam und Leonard Stöckel: zwei Modellpredigten über dieselbe Perikope. In: Graeco-Latina Brunensia, 2013, vol. 18, nr. 2, pp. 159-174.

73 ŠkovierA, Daniel. Leonard Stöckel und die Antike – die klassische Bildung eines Schulhumanisten. In: Graecolatina et Orientalia XI-XII. Bratislava 1981, pp. 41-58.

Stöckel parted from the medieval writing of two vowels with the inserted h, in order to pronounce these vow-els separately. Examples are words such as cohercere, Jhesus. On the other hand, since the word form Iesus ap-pears very often, Stöckel was not consistent in this respect.

For the benefit of readers, we have also decided to expand abbreviations and special marks into their full meaning, while consistently using so-called ‘classical Latin’ rules of the golden age. To review the original text, one can easily consult the scanned manuscript included in this book. In transcribing letters i/j and u/v, we have followed the practice of the renowned Bibliotheca Teubneriana, which conforms to pronunciation long accepted in Central Europe. Thus we use the same letter for transcribing the vowel i and for the con-sonant j. On the other hand, the vowel u is everywhere differentiated from the consonant v. On matters of punctuation, we have complied with rules followed by modern languages – primarily German and Slovak – and with the norms proposed by the International Academy for the Promotion of Latin, residing in Rome.67 The supreme goal of our Slovak translation was to make it as faithful as possible on the denotative level (i.e., the level of original meaning). We wanted to make this work accessible to people who have not mastered Lat-in sufficiently to be able to read it.

The simple style of exposition found in the Catechesis confirms that, as a catechist, Stöckel was primarily focused on his students, not his co-parishioners. This is the reason he wrote his Catechesis in Latin and not in German, his native language. The prevailing language of communication at that time in Bartfeld was doubt-less one of the many existing German dialects. Thus, on numerous occasions, Stöckel was more than willing to write his letters to the town magistrate in German; or to exhort and counsel the parents of his students, or other household members, by means of German verses in the textbook The Sayings of Famous Men; or even use the language of common people in plays (dramatic performances), which he rehearsed with the youth for public performance. In fact, Stöckel published a unique play in Wittenberg, 1559, Historia von Susanna, us-ing the printing press of Johannes Luft. It was rehearsed by his own students.68 That it was not customary to perform a play in any language but Latin can be inferred from the prologue to the play. Stöckel apologizes for using German as something new and reminds his audience that the content of the play was taken from the Old Testament and, therefore, that it was necessary to translate it in a manner which common folk would easily understand. Thus Stöckel was the first in Slovakia’s territory to conclude that, under certain circum-stances, it was better to perform biblical plays in the vernacular, rather than Latin.

To complete the biographic sketch of Leonard Stöckel, we should briefly mention his other writings. There are first the previously introduced confession of the five cities and his letters in Latin and German. At least fifty of these letters are known to us today. Since they were intended for private addressees, the letters

67 For example, these norms were published in the Polish periodical EOS LXXXII/1994, fasc. 1, pp. 159-171. 68 Clara SzilAsi offered an excellent edition of this text in the Appendix to the book: Stöckel Lénárd Zsuzsanna-drámája és

a bártfai német iskolai színjáték a XVI. században. Budapest 1918. The first edition was printed in 1557 and was available at the Staatsbibliothek in Berlin. However, it was lost during WWII under unknown circumstances. Robert Pilger published a harsh criticism of Susanna in his study Die Dramatisierungen der Susanna im XVI. Jahrhundert. Beitrag zur Entwicklungsgeschichte des Deutschen Dramas. In: Zeitschrift für deutsche Philologie. Halle, XI, 1880, p. 175 f. Its apology was offered by Ervín LAzAr: Leonard Stöckel a jeho dráma Zuzana. In: Slovenské divadlo VI, 1958, p. 434-441. In his work Das Schauspielwesen zu Bartfeld im XV. und XVI. Jahrhundert. In: Ungarische Revue 1884, p. 651, Jenó Abel proves that the last performance of Ludus de passione in Bartfeld was in 1516, and last performance of Eunuch by Terentius in 1552.

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embodiment of a piety permeated by learned erudition. On frequent occasions he had to refute opinions that attacked secular learning and education and that claimed to be interested solely in staying faithful to the Bi-ble. In this regard, one should pay close attention to Stöckel’s “Foreword” to his Notes on the Commonplac-es of Christian Doctrine of Philipp Melanchthon [Annotationes in Locos communium doctrinae christianae Philippi Melanchtonis].74 This is a work that, in 1561, within a year of Stöckel’s death (as well as Melanch-thon’s), Johannes Oporinus published in Basel. It provides a methodological exposition of the main articles of Christian doctrine. Yet in his “Foreword,” Stöckel vehemently and resolutely defends the value of secu-lar knowledge (learning) – as if it were a counterbalance to the absolutized and dogmatized principle of sola Scriptura. He deserves to be considered a genuine Christian humanist.75

Daniel Škoviera Michal Valčo September 2014

74 Slovak translation: ŠkovierA, Daniel. Poznámky k Všeobecným zásadám. In: Od kráľovstva ducha ku kráľovstvu človeka, pp. 110-118.

75 ŠkovierA, Daniel. Eloquens et docta pietas. In: Slovenská literatúra, 2003, vol. 50, nr. 2, pp. 122-133; idem: Pietas docta. Profil humanistu Leonarda Stöckela. In: Studia Academica Slovaca 39. PekArovičová, J. a Vojtech, M. (eds.). Bratislava: Univerzita Komenského, 2010, pp. 235-245; idem: Patrimonium antiquitatis a Leonard Stöckel. In: Leonard Stöckel a reformácia v strednej Európe. Acta collegii evangelici Prešoviensis XI. Prešov: Prešovská univerzita, 2011, pp. 38-47.

catechesis d. leOnarti stöckelii PrO iuventute barthPhensis cOmPOsita

[annO 1556]

katechizmus Pána leOnarda stöckela, naPísaný Pre bardejOvskú mládež

[rOku 1556]Fotokópia rukopisu, diplomatický prepis a slovenský preklad

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The question has been covered already, and here we will simply repeat the main idea of a previous section,407 namely, that the study of sciences is a “good work, pleasing to God,” which “serves not only to benefit hu-mans, but also to glorify God.” This unique usefulness and immense dignity of sciences should also exhort the parents themselves to lead their children to sciences from an early age and to express their godly piety in the “teaching and cultivation of sciences.”408 Such emphasis clearly distinguishes Stöckel’s Catechism from Luther’s Small Catechism, and it more closely reflects Melanchthon’s type of Reformation humanism than Luther’s original theological reform. We should not understand this statement to mean that Stöckel’s hu-manistic emphasis went against Luther and his consistent, Trinitarian theological reform. We should rath-er appreciate that Stöckel’s theological-humanistic focus on the study of sciences and the arts strove to de-velop Luther’s positive view of creation as a realm of the continuing divine activity (creation continua) to its consistent, logical conclusion. True piety will always be consistent with a genuine care for the wellbeing of the world as God’s good work of creation. Therefore, parents also, if they wish to act piously, will intentional-ly and consistently lead their children to the study of the world (through the study of corresponding arts and sciences) from an early age, thus achieving the much desired pietas docta.

the Legacy of stöckel’s catechism 4

We would like to treat four main emphases in contemplating the theological-philosophic legacy of Stöck-el’s Catechism. These may be derived from the structure and contents of the Catechism itself, but to bet-ter appreciate them and see them more clearly, a careful study of Stöckel’s other works is indispensable. The four main emphases are: [1] the continuous need for catechization as a task for the church of every age; [2] the need to anchor human identity soteriologically, as based on the divine gracious call; [3] the need to val-ue a sacramental community of the visible church as the constitutive context for true faith to emerge; [4] the call to identify and to appreciate a ‘sacred worldliness’ of the true, Trinitarian faith. A detailed analysis of these emphases and their implementation in the context of the present philosophical, theological, and/or cultural discourse in Slovakia would require the space of a free-standing monograph. Hence, we will offer only a limited, concise introduction, which should be considered an invitation to further research and schol-arly discussion.

a continuous need for catechization 4.1Ideas about a continuous need for catechization of the Christian populace are a major legacy of Stöck-

el’s life and work. Like Luther, Stöckel realized early in his career that common people, burdened with the worries and duties of everyday life, even if they regularly worship in their home parish, are more likely to be-lieve in superstitions and fables than to pursue genuine learning of the true contents of Christian faith. Thus, they become more susceptible to being led astray by diverse religious fanatics, and they become less produc-tive, less responsible, and less reliable (especially morally) in the daily pursuits of their place of responsibility. Furthermore, an intentional, competent catechization of children from early age – that is, first within fami-lies and then in schools – is a uniquely effective method for the development of character and piety. The cul-tivation of piety goes hand in hand with the development of sound interest in the world around, including

407 See the section 3.1.2 of this book. 408 Catechesis Stöckeli, Part II, Of Good Works, question: Estne studium literarum bonum opus et Deo gratum?

his personal correspondence. An interesting example is Stöckel’s 1559 letter to substantiate the teaching of music:

[1] Because it is my duty to teach liberal arts. And, as everyone knows, music belongs to liber-al arts. … [2] Besides, necessity has compelled me to do it, for I had seen that people, especial-ly children, sing without any reliable guidance and poorly. … [3] The third reason is: I clear-ly see, every day, how the devil appoints people-barbarians so that, through them, he might try to destroy those good arts, especially music and, instead, to introduce an utmost extreme barbarianism. One may not even be able to sufficiently abhor the wickedness of those who criticize these gifts of God, though, of course, one must criticize works of the devil. But of course, the people possessed by this kind of devilish fury are only striving for the one thing, to remove this unique art from God’s church. To help my hearers remain alert to this danger, I wanted to present this art by means of methodical questions.403

The preservation of highly valuable cultural heritage could take place in Bartfeld precisely as a result of the victory of the Christian Creed’s mature Trinitarian theology, which remembers God as the Creator of all, thus honoring the fundamental goodness of His creation. The goodness of God’s creation is further con-firmed in the act of incarnation of God’s eternal Son. In him, the divine life takes on the reality of human life and the space-time limitation of this world. Here again the incarnational emphasis of Lutheran Reformation theology shines through. The Calvinist citizens of Bartfeld sought to “purify” the town from the “remnants of Catholicism” in the 16th and early 17th centuries – that is, from side altars, statues, and other objects of high artistic value present in sacral buildings. With an even higher sense of urgency, the Anabaptist groups pro-moted the same course of action. Yet it was the theological approach of Stöckel’s kind of Reformation human-ism that prevented such cultural barbarism from taking place.404

Stöckel was the very first humanist from the territory of present day Slovakia to write a theatrical play for his students – An Historical Tale about Susanna Presented in the Form of Tragedy for the Rehearsal of Youth in Bartfeld, Ungarn (the premiere was in 1556).405 It has influenced much of Hungary’s subsequent theatrical production in the sphere of school plays.406 The reformers considered such plays a useful aid for the practice of rhetoric and eloquence, as well as a tool for the cultivation of piety.

The promotion of arts was typical for the Reformation humanists of the Melanchthonian-Stöckelian type. In contrast to areas where the Calvinist sort of Reformation humanism prevailed, the sacral paintings and statues, including those on altars, were perceived not only as essentials for their liturgical context (i.e. in their cultic significance) but also as objects of great artistic and cultural value. Lutheran theologians (along with their Catholic counterparts) always referred to the fundamental goodness of God’s creation, which in-cluded arts and sciences, as well as the basic governing structures of human societies – despite the sinful cor-ruption that cast its shadow on all creation.

In Stöckel’s Catechism, the pietas docta emphasis emerges most visibly at the end of the catechetic text. This occurs in the answer to the question: “Is, then, the study of sciences a good work, pleasing to God?”

403 Bartfeld, January 23, 1559. English translation is based on the Slovak translation of the Foreword by: ŠkovierA, Daniel: Dva významné dodatky do zbierky listov Leonarda Stöckela. In Slovenská literatúra 1993, roč. 40, č. 5, pp. 398-399.

404 They received substantial help from the owners of printing presses – D. Gutgesel and J. Klöss. They helped spread numerous treatises that promoted preservation of the unique local cultural heritage.

405 Stöckel, Leonard. Historia von Susanna in Tragedien weise gestellet zu ubung der Jugend, zu Bartfeld in Ungarn. Durch Leonart Stöckel, zu Bartfeld Schulmeister. Gedruct zu Wittemberg durch Hans Lufft, 1559.

406 LAzAr, Ervín. Leonard Stöckel a jeho dráma Zuzana. In: Slovenské divadlo. 1958, č. 6, pp. 434-445.

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these trends lead to an illegitimate anchoring of human identity and subsequent dire consequences on an in-dividual as well as social level.

Following the lead of his Wittenberg teachers, Stöckel asserted that each human being finds his true es-sence, that is, his true humanity, only in a life-imparting unity with Jesus Christ in faith – when he is ad-dressed by God’s voice; when he is called to live out his divinely-given identity of God’s child in the power of the Holy Spirit. The life of a God-redeemed human is thus the life of an aware, mature (personal) faith that is active in love toward others. Faith, then, must be perceived as an existential trust in God and His gracious plan “with me,” a sinner. As such, it can emerge in the heart of a human solely as a response to the presence of the Holy Spirit, the divine Spirit of Love. The salvation of humans does not happen automatically, deter-ministically, or by compelled necessity; yet, on the other hand, salvation is not conditioned by the efforts, desires, or other capabilities of humans. In the history of salvation, God is always the constitutive and ac-tive Agent, and faith always remains an undeserved, even unexpected and surprising gift of the Holy Spir-it. As we have already indicated, Stöckel recommends, on this delicate topic, to stay clear of both the deter-minism of double predestination and the semi-Pelagianism of humanist rationalism--thinking found not only among most intellectuals of the Erasmian type, but also among the spiritual enthusiasts of the era. In place of pathologic introspection, he recommends, along with Luther, to look upon Christ and to listen to his words of promise (the voice of the Gospel). If it is really true that human beings do not belong to themselves, but that, through Christ, belong to the Creator, then a human being’s identity, founded upon God’s gracious call to salvation (and not upon human capabilities, or experiences), is the greatest and sweetest consolation for helpless sinners.

the sacramental community as a constitutive context of Faith 4.3Stöckel was well aware that in order for true faith (i.e. faith as a joyful response to God’s voice of the Gos-

pel) to emerge, to be further cultivated, and to be renewed (following the daily repentance of sins), every in-dividual must hold on to the promises of the God of the Gospel. Several passages from Stöckel’s Catechism remind its readers that the origin of true, justifying faith, whereby the sinner is, through the Spirit’s power, connected with the living Christ, is contingent upon the sacramental and organic (that is, communal) con-text of Christ’s Body in the form of a visible church. This was not (and is not) to be understood as a dogmatic limitation of God’s gracious activity, contrary to the Johannine: “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” [Jn 3:8]. God is certainly free to act above and beyond his own promises. This, however, does not mean that it is wise and safe to rely on the whims of human piety more than on the concrete, bib-lical, Gospel promises of God who bids people to create communities, gathered around his word of Law and Gospel; gathered around the sacraments of baptism and the Lord’s Supper; gathered into communities where sins are being confessed and forgiven in the name of Jesus Christ and where believers praise and glorify God in the power of the Holy Spirit.411 The sacramental theology of Leonard Stöckel, and of the Reformation’s con-fessions, is not an invention of the Reformation but is an ancient and lasting expression of the treasure of the Gospel, stemming from a theological understanding of Christ’s person, life, and sacrifice for sinners. This sacramental community of the faithful is thus, in spite of individual failures of all the faithful, the true, di-

411 “Therefore Baptism, the Lord‘s Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God‘s command and the promise of grace, which is peculiar to the New Testament.” The Apology of the Augsburg Confession, Article XIII, Of the Number and Use of the Sacraments, (XIII:4). All three of these rites serve one, common purpose: to awaken, strengthen, and renew the faith in Christ as the God-sent Savior.

the arts and sciences. All this is part of God’s marvelous work of creation. Catechization then, should be in-tentional, appropriate (fitted to the needs and level of understanding of children), and competent (in its con-tents and methods). The teachers who are responsible for this effort deserve appropriate support and social status.409 The learning and appropriation of the foundations of faith thus must not be a mere bonus within the curriculum of church schools but rather an integral part – a constitutive element – of upbringing, as well as a support mechanism (especially with regard to motivation and development of the affective side of person-hood) for teaching in the sciences and other areas.

human identity based on God’s Gracious call 4.2Leonard Stöckel answers the fundamental anthropological question – What is a human being? – by

pointing out the wider context of the human situation from which human identity necessarily stems. The hu-man situation cannot be understood outside its relation to salvation history as a consistent, wholesome sto-ry of creation, redemption, and renewal of the world (including the human species) by its own Author. In this context, the human being does not belong to himself (herself); he (she) does not determine his (her) identi-ty or value; he (she) does not set his (her) ultimate goals and does not discover his (her) ultimate purpose in himself (herself). The identity of a human being rather, arises from a dialogue with a Being who has given to him (her) the gift of being and determined his (her) identity as, above all, that of a partner in the dialogue of love. Along with the “breath of life,” [Gen 2:7] there comes the first personal addressing and blessing of cre-ated humans by God; and, together with it, the Creator’s legitimate expectation that His offer of an agapa-ic partnership will be realized by humans through their loving trust in the Creator’s good will. A human be-ing, created as a man or a woman, thus has an actualized identity as a creation in “God’s image,” [Gen 1:27ff] when he/she lives in love.

The omnipresent, undiminishing, “Promethean” striving of humans for independence from any transcendent authority, manifesting itself especially in a drive toward existential self-determination with-out the frame of reference of God’s history of salvation, is a constant evidence of a continuing alienation that the Christian tradition calls “original sin.”410 This predicament results in chaos on all levels of interaction by the human subject – internally within oneself, as well as outwardly in relation to the outside environment. This chaos permeates also into the religious notions and practices of all people, including visible Christian communities. In the religious dimension, for example, there seems to be an irresistible notion that humans must, in some way, deserve God’s favor: either by concrete deeds of mercy, self-abnegation, and sacrifice (di-verse forms of religious activism); or through the mobilization of the weakening human will that mast sum-mon up enough strength to say “yes” to God (voluntaristic semi-Pelagianism); or by a specific “awakening” of the human psyche that must experience a mystical presence of the Spirit, accompanied by standardized ex-pressions of religious ecstasy (spiritual enthusiasm). The opposite extreme, then, is a kind of a religious or philosophical determinism, resulting either in a sectarian differentiation between the ‘elect’ (preordained to salvation) and the ‘non-elect’ (preordained to condemnation), or in an ethical and social resignation. All of

409 Gašparovičová points out the importance of this idea in her analysis and appraisal of the legacy of the Bartfeld School Rules: GAšpArovičová, Jana. Leonard Stöckel a bardejovská humanistická škola, p. 237.

410 McGuckin, J.A. The Westminster Handbook to Patristic Theology. London: John Knox, 2004, p. 139. Cf.: Augustín. De diversis Quaestionibus ad Simplicianum, 2.1.12. In: Migne Patrologia Latina (MLT) [online]. Available on the Internet: http://www.documentacatholicaomnia.eu/02m/0354-0430,_Augustinus,_De_Diversis_Quaestionibus_Ad_Simplicianum,_MLT.pdf (cit. 05.09.2014).

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fication by God’s grace through faith with a more complex theology of creation that neither negates, nor glo-rifies this world, but rather receives it freely as a gift and, also, as a task from the Creator. Thus, even today, it is wise to take seriously the encouragement from the last section of Stöckel’s Catechism: “This unique use-fulness and immense dignity of sciences should also exhort the parents themselves to lead their children to sciences from an early age and to express their piety to God in the teaching and cultivation of sciences. For though people serve God by performing other duties, when they do them for God’s sake, yet, in comparison with this way of life there cannot be a more significant one…”415

415 Catechesis Stöckeli, Part II, Of Good Works, question: Estne studium literarum bonum opus et Deo gratum?

vinely promised and, at the same time, divinely ordained context of faith.412 Amid the chaos of the fragmen-tation of Christian churches and denominations that compete with one another more than bless one another, the idea of a sacramental community that is constitutive for individual faith may become a useful foundation for organic growing together into one, ecumenical Body of Christ. Especially in the environment of Protes-tant churches in Slovakia, therefore, it seems appropriate to ask: ‘Why did the original reformers in Witten-berg so vehemently assert that, from the very beginning of the Church’s existence, it has been the will and grace of Christ for us to participate in the sacrament of the Lord’s Supper as often as possible?’ “For when we are baptized, when we eat the Lord’s body, when we are absolved, our hearts must be firmly assured that God truly forgives us for Christ’s sake. And God, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Rom. 10:17 ‘Faith cometh by hearing. But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart.’”413

the sacred Worldliness of an authentic Faith 4.4We come, arguably, to Stöckel’s most distinct contribution to theological discourse (of his and our time)

when we focus on the topic of pietas docta. An authentic faith does not detach itself from the real world – from its arts, economy, politics, and culture – but it celebrates all goodness, wisdom, and beauty as expres-sions of God’s providential care of the world. The articles of faith and the articles of science are not mutually exclusive. On the contrary, they inform, supplement, and cultivate each other. True faith liberates humans to achieve a more consistent, altruistic knowledge of the world. The knowledge of the world informs faith and opens its eyes to a fuller understanding, larger gratefulness, and more authentic praise of the Creator who is also the Redeemer and the Renewer of the world, according to the articles of the Christian Creed. This mutu-al complementarity is an inevitable implication of the Trinity’s work in the history of salvation – and not just a voluntary intellectual reflection of select natural-scientifically oriented theologians. Stöckel, therefore, ve-hemently promotes the eloquentia atque pietas principle with the goal of attaining pietas docta. His invita-tion to enter the “middle way” of learned piety is a challenge with the sting of utmost relevancy for us today:

Let us, then, hold on to a middle way, in order that we do not retreat before the uneducated who are f lattering the crowd, nor to the educated with their twisted opinions but rather so that we might highly value the science of those arts that are in accord with the proper think-ing, and so that we would not abuse this [science] against God’s truth but rather use it fitting-ly to promote the spreading of God’s truth. Thus, nothing will surpass these arts – being in line with the word of God – nothing will be more useful.414

The emphases of “reformation humanism” contributed to the transformation of late-medieval, feudal society – politically, economically, as well as culturally and religiously – toward a more modern, freer so-cio-cultural situation. As values, such as education (in sciences, arts, philosophy, ethics, rhetoric, politics, etc.), a free exchange of information, and widespread literacy (e.g. by means of the catechization of the pop-ulace) came to the forefront of society’s attention, they gradually became a new, fresh breeze within the late middle ages’ tired atmosphere. The social ethics of the Reformation connected the Gospel discovery of justi-

412 “In his theological approach, Luther emphasized that the words of institution of the Lord’s Supper are by no means to be understood as a rule for external ceremonies, but rather as a ‘summary of the Gospel,” which offers the forgiveness of sins, life, and salvation.” VAlčová, Katarína. Eucharistia a Spoveď. In: Melanchton, č. 2, 2009, p. 12.

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Mária (ed.). Slovenská cesta od kráľovstva ducha ku kráľovstvu človeka. Bratislava: Tatran, 1986, p. 117.

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SchwArz, Karl. Präzeptor Hungariae. Über den Melanchthonschüler Leonard Stöckel (1510 – 1560). In: KónyA, Peter (ed.). Prvé augsburské vyznanie viery na Slovensku a Bardejov. Acta Collegii evangelici Prešoviensis, V. Prešov 2000, s. 47-68.

----. Lumen et Reformator Ecclesiarum Superioris Hungariae. Der Melanchthonschüler Leonard Stöckel (1510 – 1560) – Ein Schul- und Kirchenreformer im Karpatenraum. In: KónyA, Peter (ed.). Leonard Stöckel a reformácia v strednej Európe. Acta Collegii Evangelici Prešoviensis XI. Prešov: Prešovská univerzita, 2011, s. 20-30.

Seifrid, Mark A. Luther, Melanchthon and Paul on the Question of Imputation: Recommendations on

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cussion on the following topics: (1) the methods and content of catechetical instruction; (2) human identity with respect to the soteriological and anthropological starting points of Christian faith; (3) the value of sac-raments and of the ecclesiological context of faith; (4) and the relationship of a Christian’s piety to his/her engagement in a secular society.

english resumé

Leonard Stöckel (1510 – 1560), a native from Bartfeld [Bardejov, Slovakia], played a significant role in Hungary’s reformation. Having received his primary education in the Latin municipal school under Valentin Ecchius, then under the humanistic teacher, Leonard Cox in Koschau, and later in Wroclaw, the most impor-tant formation period in terms of Stöckel’s education was that of his study in Wittenberg under Justus Jonas, Phillip Melanchthon, Martin Luther, and others. Valentin Ecchius, Bartfeld’s mayor at that time, and Ecchi-us’ close friend, Juraj Werner (1497 – 1567), a highly educated poet and citizen of Prešov, helped convince Stöckel to return. The fact that Stöckel had remained rector of the Bartfeld School for 21 years, until the very day of his death, was extremely unique for his day and age, and thus is a strong evidence of Stöckel’s human-ist and reformatory determination to reform the church and society through education. The town leadership at Bartfeld expected much of him in the areas of municipal politics and administration. In his extraordinary faithfulness to his school, Stöckel imitated his teacher and friend, Phillip Melanchthon and drew inspiration from his experience in Germany. Therefore, at the very beginning of his term as rector, he wrote The Rules of Bartfeld School, a document which he later supplemented with several short additions. Stöckel’s Rules are the oldest document of its kind from Slovakia’s geographic area. We might say that it was partially due to these rules and their implementation that the School at Bartfeld quickly became unique and remained internation-ally renowned for decades to come.

Recently added to Stöckel’s list of textbooks is a manuscript with the title Catechesis of Mr. Leonard Stöckel composed for the youth of Bartfeld [Catechesis D. Leonarti Stöckelii Pro ivuentute Bartpheñ[sis] com-posite]. Scholars had long been hoping that this book still existed and would be found, but the many search-es were unsuccessful. That is, until at last, Miloš Kovačka found a copy under the signature R 620/7 in the Reformed Collegium Library in Debrecen, Hungary. (Tiszántúli református egyházkerületi és kollégiumi levéltár). The Catechesis exists on sheets nr. 35 [recto] to nr. 54 [verso]. The content divides into four parts. In the first part, Stöckel offers an exposition of the Old Testament Decalogue using more than fifty questions and answers. The second part, using again fifty questions, directs a youth’s attention to Christ’s Gospel, spe-cifically to the doctrine of faith which is structured according to the articles of the Apostles’ Creed. The third part concerns the sacraments and offers seventeen questions and answers. The fourth part, using eight arti-cles, deals with the implications of faith for good works and a new life of obedience. Stöckel recognizes three sacraments – baptism, absolution (in confession), and the Lord’s Supper (Eucharist). What needs to be high-lighted from the Catechesis text is the last article, “On Good Works.” Stöckel placed education, including the study of sciences, among good works, arguing that nothing really compares in value to it, and that the person who trusts in God needs nothing more. Even though Stöckel was otherwise a zealous proponent of the Refor-mation teaching, he used mild, non-polemical expressions in his Catechesis, even in matters that caused deep divisions between Catholics and Protestants, such as the doctrines of sacraments and good works.

Just as the Bartfeld Catechism (1581) is considered a unique example of catechetical instruction at that time, contributing to the effort to document historically the processes of spreading Luther’s reformation thoughts in our lands, so also Stöckel’s Catechism may be counted among significant works of theologi-cal-catechetical nature, which had played a formative role in building up the national identity and cultur-al awareness of local inhabitants. Though the scope of this monograph does not offer the necessary space for a complex analysis of all questions mentioned, it presents concrete impulses for a further, scholarly dis-

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Kontaktné informácie o autoroch diela

doc. mgr. michal valčo, phd. (assoc. prof. michal valčo, mdiv. phd.)Katedra náboženských štúdií (Department of Religious Studies)Fakulta humanitných vied ŽU v Žiline (Faculty of Humanities, University of Žilina in Žilina)Univerzitná 8215/1, 010 26 Žilinae-mail: [email protected].: +421 918 487 939

prof. phdr. daniel škoviera, phd. Katedra klasickej a semitskej filológie (Department of Classical and Semitic Philology)Filozofická fakulta UK v Bratislave (Faculty of Philosophy, Comenius University in Bratislava)Gondova 2, 814 99 Bratislavae-mail: [email protected] Tel.: +421 2 59 33 92 36

index biblických OdkazOv

1Jn 2,18 1231Kor 1,18 671Kor 1,30 113, 1301Kor 2,9 731Kor 6,9 511Kor 10,17 1421Kor 11,23-26 103, 1422Kor 5,17 1312Kor 5,21 1252Sam 12,10-12 51Ef 1 135Ef 2,1-3 65Ef 2,8] 129Ef 4,28 51Ef 4,32 89Ex 20,3 37, 127Ex 20,5 39Ex 20,6 39Ex 20,7 37, 43Ex 20,8 37, 43Ex 20,12 37, 45Ex 20,13 37Ex 20,14 37Ex 20,15 37Ex 20,16 37Ex 20,17a 37Ex 20,17b 37Gal 3,28 69, 142Gn 1,27-28 148Gn 1,27nn 148Gn 2,7 148Gn 6,11-13 49Gn 16nn 49Heb 12,6 63Jk 2,17n 107Jk 2,19 134Jn 1,1-4.14 133Jn 3,5 99, 138Jn 3,8 149Jn 3,16 65, 126, 134Jn 6,40 73Jn 6,44 126Jn 11,25a 71

Jn 11,25b 71Jn 15,3 43Jn 16,13 67Jn 20,22-23 101Jn 20,23 139Kol 1 129, 135Kol 1,12-13 129Lk 6,37 57, 113, 127, 130Lk 6,38 53, 57, 113, 130Lk 11,11-12 63Lk 12,22-24 61Lk 17,10 129Lk 22,19-20 103, 142Mk 6,25-28 41Mk 7,7 109, 130Mk 14,22-25 103, 142Mk 16,16 97, 136, 138Mt 5,5 49, 113, 130Mt 5,7 49, 113, 130Mt 5,9 113, 130Mt 5,22 47Mt 5,28 49Mt 5,44 47Mt 6,9 79Mt 6,10 81, 83Mt 6,11 85Mt 6,12 87Mt 6,13a 89Mt 6,13b 91Mt 10,29-30 63Mt 11,27 126Mt 15,9 109Mt 18,18 71, 101, 139Mt 18,35 89Mt 19,14 99, 138Mt 19,24 53Mt 22,30 73Mt 25,31-46 113, 130Mt 26,26-29 103, 142Mt 26,28 105, 143Mt 26,52 47Mt 28,19 95, 136Mt 28,19-20 136

Prisl 22,9 53Rim 1,16 127Rim 1,17 125, 127Rim 2,6 57Rim 3,23 126Rim 5,5 127Rim 6,3-4 97Rim 6,3-11 137Rim 6,6-11 97, 137Rim 6,9 143Rim 8,1 87Rim 8,5 87Rim 8,12 128Rim 8,38-39 61Rim 10,14 75Rim 10,17 135, 136Rim 12,5 142Rim 14,17 83Rim 14,23 109, 130Tit 3,5 137Tít 3,5 136Tit 3,5-7 99Ž 19,13 140Ž 32,1-2 129Ž 91,11-12 63

catechesis d. Leonarti stöckelii pro iuventute barthphensis composita [Anno 1556]Katechizmus Leonarda stöckela a jeho teologicko-filozofický odkaz

Prvé vydanie

Autori: doc. Michal Valčo, PhD. [90%] Prof. PhDr. Daniel Škoviera, CSc. [10%]

Lektorovali: PhDr. Jaroslav Coranič, PhD. doc. PhDr. ThDr. Daniel Slivka, PhD.Vedecká redaktorka: PhDr. Agáta Klimeková, PhD.Jazykový redaktor: PhDr. Jela BorcovanováObálka a grafická úprava: Ivan Bílý

Vydala Slovenská národná knižnica 2014

© Slovenská národná knižnica – Národná bibliografia

Vytlačila tlačiareň Alfa print, s. r. o., MartinNáklad: 300 kusov

isbn 978–80–8149–043–9

Catechesis D. Leonarti Stöckeli pro Iuventute Barphensi composita [1556]: Catechism of Leonarda...

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