Karaliaučiaus universiteto teologijos fakultetas Donelaičio studijų metais

LTDonelaitis Karaliaučiaus universitete studijavo tuo metu, kai Teologijos fakultete ėmė ryškėti struktūros ir personalo pokyčių pasekmės. Vykdant Frydrich Vilhelmo Ipropietistinę personalo politiką, į laisvas vietas katedrose buvo skiriami šios krypties atstovai, kurie nuo 1733 m. sudarė profesorių kolegijos daugumą. Labai tikėtina, kad Donelaitis su profesoriais Šulcu, Kypke, Saltheniumi ir Arnoldu bendravo daug artimiau nei su jų priešininkais Kvantu, Langhanzenu ir Lyzijumi, juolab kad nuo 1736 m. vasaros Kvantas nebeprivalėjo reguliariai skaityti paskaitų. Nepaisant bažnytinės bei aukštųjų mokyklų politikos universitete ir jo aplinkoje sukeltų neramumų, kilusių įgyvendinant reformas, tarp septynių katedros vedėjų ryškių teologinių skirtumų nebūta – visi jie atstovavo tradicinei liuteronybei. Vis dėlto reikia atkreipti dėmes į jų filosofinių pažiūrų specifiką. Kitaip nei Halės universiteto pietistai ir Kvantas bei Langhanzenas, Šulcas pirmasis pasisakė už liuteronų teologijos, pietistų praxis pietatis akcentavimo ir Volfo (Wolff) propaguotos cultura intellectus sintezę. Šulco pastangas sukurti racionalųjį pietizmą, turintį ryškią sąsają su Volfo filosofija ne tik metodiniu požiūriu, bet ir proto bei tikėjimo santykio subalansavimu, ypač rėmė Arnoldas. [Iš leidinio]Reikšminiai žodžiai: Karaliaučius; Teologijos fakultetas; Pietizmas; Praxis pietatis; Cultura intellectus; Königsberg; Faculty of Theology; Pietism; Praxis pietatis; Cultura intellectus.

ENWhen Kristijonas Donelaitis enrolled in the studies of Theology at Königsberg University in 1736, the said Faculty was still experiencing the moods of the recently implemented reforms. In 1732, the King authorized the Faculty to issue a compulsory certificate ("testimonium vitae et studiorum"), that each candidate to priests had to submit about his ways of life and learning, in troduced during the reorganization of the church and the education system initiated by Friedrich Wilhelm I, and, due to a respective policy of professor appointment, he practically authorized pro-pietist officials to do that. Since 1733, four of the seven professors belonged to the pietist bloc which strongly influenced both the studies and the daily lives of the students. Given the said structural specificity and personal constellation in the Faculty of Theology in Königsberg, Donelaitis was likely to have had much more intensive relationships with professors Schulz, Kiepke, Salthenius, and Arnold from the pietist bloc than with their opponents Quant, Langhansen, and Lysius (in 1736, Quant was also relieved of the obligation of giving regular lec tures). Despite the tension lingering both in the university and outside it, it should be noted that, from the viewpoint of the doctrine, there were no essential differences among the professors of Donelaitis. Theologically, all of them could have been called conventional Lutherans. From the philosophical viewpoint, Schulz, the central figure of the Königsberg pietism, was characterized by some interesting qualities.He promoted the synthesis of Lutheran philosophy, pietist praxis pietatis, and Christian Wolffs cultura intellectus, and by the latter element he signi ficantly differed both from the pietists of Halle and from Quant. The efforts of Schulz to inculcate rational pietism, open not only to Wolff's methodology of philosophy but also to the balancing of the new ratio between the reason and faith, was especially supported by Arnold. By appreciating an open way of thinking from the pedagogical viewpoint, Schulz managed to differentially relate students' secular well-being to the religious one, with the first not necessarily based on the second. All that points to the elements of the dawning of the Enlightenment, with the representatives of which, such as, e.g., Gottsched, the opponents of pietism Quant or Langhansen had relationships with. Thus, Donelaitis was influenced by the spirit of the incipient epoch as early as at the time of his studies. [From the publication]