| Abstract (croatian) | Nauk o miru Marko je Marulić izložio u četirima svojim latinskim djelima: De institutione bene vivendi per exempla sanctorum (1506), Quinquaginta parabolae (1510), Evangelistarium (1516) i Epistola ad Adrianum VI. Pont. Max. (1522). Tim je izdanjima prethodio rukopis Repertorium, u kojem je Marulić, počevši od osamdesetih godina 15. stoljeća, za nazivke pax i bellum prikupio vrijednu građu, osobito iz Tukidida, Cicerona i Augustina.
Pišući poglavlje De pace colenda u De institutione, Marulić je nizove odabranih primjerā metodički usmjeravao prema definicijama za različite »vrste mira« (pacis genera). Već je u toj prvoj fazi svoga naučavanja o miru uveo važno razlikovanje mundana pax – divina pax, te prvi put izložio zadaće svjetovnog vladara u očuvanju mira (in pace conservanda). Slijedeći Cicerona, opravdavao je rat isključivo radi postignuća mira. Opširno je pak obradio dva izopaćenja mira: pax mala i pax simulata.
Marulićva zbirka Quinquaginta parabolae sadržavala je dvije parabole o miru. U osmoj je Marulić usporedio mir dobrih ljudi i mir sa samim sobom u pogledu ostvarivosti, a u dvadesetoj protumačio odnos mira duše i tijela prema miru nebeskog blaženstva. Birajući nazivlje i značenje za obrađene vrste mira nadahnjivao se Augustinovim djelom De civitate Dei.
Tipologiju mira, koju je započeo razvijati u De institutione, Marulić je u potpunosti razradio u Evangelistariumu. Ona je sadržavala sljedeće vrste mira:
1. pax publica, odnosno pax externa, mir države s vanjskim svijetom, uveden u razlikovnom paru s pax privata;
2. pax privata, odnosno pax domestica, isto što i pax cum aliis composita, mir pojedinca s drugim pojedincima, uveden u razlikovnom paru s pax publica;
3. pax Dei, odnosno pax servorum Dei, koji tvore jednodušni u vjeri, ljubavi i pomaganju, prepoznat i kao pax Cristi, a uveden u razlikovnom paru s pax mundana;
4. pax mundana, društveni mir koji dopušta razlike u mišljenju i življenju a zahtijeva jedino uzajamno odreknuće od nepravde i uvreda, uveden u razlikovnom paru s pax Dei;
5. pax bona, ishod pravednog rata, uveden u komplementarnom paru s bellum iustum;
6. pax animae et corporis, mir u kojem se tijelo mora podložiti i trajno pokoravati duhu, mir postignut i održiv samo uz velike napore, shvaćen kao sredstvo da se postigne pax aeterna;
7. pax aeterna, odnosno sempiterna quies, isto što i caelestis beatitudinis pax u Quinquaginta parabolae, plod mira duše i tijela.
Etički vrednujući pristanak uza zle nakane ili čine, Marulić je svoju tipologiju mira dopunio i dvjema vrstama izopačenog mira:
8. pax mala, suglasnost sa zlim nakanama drugih, uvedena u opreci spram bellum bonum;
9. pax simulata, prijetvorno ponašanje prije zločina.
Marulić je svoju tipologiju mira gradio s pomoću razlikovanjā, a ne po hijerarhijskoj ljestvici, kako je to Augustin ponudio u De civitate Dei. Razlikujući javni od privatnog mira, Marulić je upozorio na razliku između ugovora među državama i sloge među ljudima. A razlikovanje između Božjega i svjetovnoga mira utemeljio je na razlici između ljubavi i tolerancije. Dakako, Marulićeva tipologija mira može se hijerarhijski urediti pa usporediti s Augustinovim katalogom mira. Tada biva posve očitim da Augustinovu pojmu pax hominum u značenju »uređena sloga« (ordinata concordia) odgovara trostupanjska struktura u Marulićevoj tipologiji: na prvom stupnju pax mundana koja počiva na toleranciji; na drugom stupnju pax privata, koja se temelji upravo na slozi i zato se gotovo podudara s Augustinovim pojmom pax hominum; na trećem stupnju pax Dei, mir među ljudima utemeljen na istoj vjeri i uzajamnoj ljubavi.
U Evangelistariumu se Marulić predstavio i kao teoretičar rata. Nazivke bellum iustum i bellum bonum uveo je da bi protumačio pojmove pax bona i pax mala. Spoznaje o bellum iustum crpio je iz Cicerona, Augustina i Nikole iz Lyre, a za
pojam bellum bonum nadahnuće je najvjerojatnije pronašao u Tukidida.
U poslanici, koju je 1522. uputio papi Hadrijanu VI., Marulić je ponudio novu varijaciju svoga nauka o miru. Da bi opisao nakane turskog osvajača pri sklapanju mirovnog ugovora s Mlečanima, on je uveo nazivak »prividni mir« (pax adumbrata), a da se istodobno poslužio pojmom »hinjenog mira« (pax simulata) iz svoje tipologije mira. Iz nje je također preuzeo, opet po sadržaju a ne i po imenu, pojam »Božjeg mira« (pax Dei) da bi kršćanske vladare pozvao na izmirenje, formalnopravno utanačeno ugovorom o miru. Papi je predložio obrambeni rat kojim bi savez kršćanskih vladara odbio napad turskog osvajača. Iz perspektive prava na samoobranu zagovarao je djelatnu pomoć napadnutom savezniku u redoslijedu: oružje, novac, ostale potrepštine. Moralno je osudio »promatrače pokolja«. U etičkom sloju poslanice papi Hadrijanu VI. poslužio se pojmovima hinjenog i Božjeg mira ne posegnuvši za vlastitim nazivcima, te jasno oblikovao etička načela o miru i obrambenom ratu. |
| Abstract (english) | Marko Marulić expounded his doctrine on peace in four of his Latin works: De institutione bene vivendi per exempla sanctorum (1506), Quinquaginta parabolae (1510), Evangelistarium (1516), and Epistola ad Adrianum VI. Pont. Max. (1522). The former publications were preceded by Repertorium, a manuscript in which Marulić, starting from the 1480s, compiled a considerable number of entries related to pax and bellum, Thucydides, Cicero, and Augustine being his main sources.
In the chapter De pace colenda of his De institutione the sequences of the selected examples were being methodologically arranged in order to define different »types of peace« (pacis genera). It was at this early stage of his study of peace that he introduced a significant distinction mundana pax – divina pax, and presented, for the first time, the list of responsibilities a sovereign head was to abide by in maintaining peace (in pace conservanda). Sharing Cicero’s view, Marulić justified war only as a means of achieving peace. Yet, in great detail he described two types of perverted peace: pax mala and pax simulata.
Marulić’s collection Quinquaginta parabolae comprised two parables on peace. In the eighth parable he compared peace of the good people with the peace with oneself in view of its achievement, and in the twentieth parable he expounded the peace of the body and soul in relation to the peace of the heavenly beatitude. With regard to his terminology and meaning of certain types of peace, he drew inspiration from Augustine’s De civitate Dei.
The typology of peace to which he had set the basis of in his De institutione, Marulić fully developed in Evangelistarium. The latter contained the following types of peace:
1. pax publica, that is, pax externa, peace of a state with the external world, as opposed to pax privata;
2. pax privata, pax domestica, or pax cum aliis composita, peace of an individual with other individuals, as opposed to pax publica;
3. pax Dei, that is, pax servorum Dei, achieved by all those unaniomous in faith, love, and charity, also recognized as pax Christi, as opposed to pax mundana;
4. pax mundana, social peace which tolerates difference in opinion and way of life, but calls for the mutual denial of injustice and offences, as opposed to pax Dei;
5. pax bona, the result of a just war, introduced in the complementary pair with bellum iustum;
6. pax animae et corporis, peace in which the body is subjected to the soul at all times, peace achieved and maintained only through great efforts, and viewed as a means of accomplishing pax aeterna;
7. pax aeterna, that is, sempiterna quies, the same as caelestis beatitudinis pax in Quinquaginta parabolae, the fruit of the peace of the soul and body.
In his ethical evaluation of evil intentions or deeds, Marulić broadened his typology with two types of perverted peace:
8. pax mala, conformity to evil intentions of others, as opposed to bellum bonum;
9. pax simulata, a false display of behaviour preceding a crime.
Marulić constructed his typology of peace on distinction and not on hierarchy as Augustine had endorsed in his De civitate Dei. Having made a clear distinction between public and private peace, Marulić pointed to the difference between the agreement among the states and harmony among the people. He founded the distinction between God’s and secular peace on the differentiation between love and tolerance. However, Marulić’s typology of peace can be arranged hierarchically so as to enable comparison with Augustine’s peace classification. It then becomes quite apparent that Augustine’s term pax hominum in the meaning »ordered concord« (ordinata concordia) corresponds to the threefold structure in Marulić’s typology: stage one is pax mundana based on tolerance; stage two is pax privata based on none other than concord and thus coincides with Augustine’s notion of pax hominum; stage three is pax Dei, peace among men based on same religion and mutual love.
In Evangelistarium Marulić presented himself as a theorist of war. With an aim to interpret the notions pax bona and pax mala, he came forward with the terms bellum iustum and bellum bonum. From Cicero, Augustine, and Nicolaus of Lyra he drew knowledge on bellum iustum, while Thucydides most likely inspired him with the notion bellum bonum.
The epistle Marulić dedicated to Pope Hadrian VI in 1522 comprises a variation on his doctrine on peace. In order to describe the intentions of the Ottoman invader occasioned by the peace agreement with Venice, in addition to applying the notion »simulated peace« (pax simulata) from his typology of peace, he also introduced a term »provisional peace« (pax adumbrata). His typology further provided him with the notion »God’s peace« (pax Dei), the content of which was to appeal to the Christian sovereigns for peace, to be confirmed and regulated by a peace accord. He suggested Pope a defensive war in which the Christian alliance would drive back the Ottoman offensive. In perspective of the right to self-defence, he advocated active support to the attacked ally in the following order: weapons, financial support, other provisions. He denounced »spectators of manslaughter«. In the ethical layer of the epistle to Pope Hadrian VI Marulić employed the notions of simulated and God’s peace without actually using his own terms, having thus clearly formulated the ethical principles of peace and defensive war. |
