APA 6th Edition Margetić, L. (2004). Neka pitanja abjuracije iz 1203. godine. Radovi Zavoda za povijesne znanosti HAZU u Zadru, (46), 85-92. Preuzeto s https://hrcak.srce.hr/12073
MLA 8th Edition Margetić, Lujo. "Neka pitanja abjuracije iz 1203. godine." Radovi Zavoda za povijesne znanosti HAZU u Zadru, vol. , br. 46, 2004, str. 85-92. https://hrcak.srce.hr/12073. Citirano 13.04.2021.
Chicago 17th Edition Margetić, Lujo. "Neka pitanja abjuracije iz 1203. godine." Radovi Zavoda za povijesne znanosti HAZU u Zadru , br. 46 (2004): 85-92. https://hrcak.srce.hr/12073
Harvard Margetić, L. (2004). 'Neka pitanja abjuracije iz 1203. godine', Radovi Zavoda za povijesne znanosti HAZU u Zadru, (46), str. 85-92. Preuzeto s: https://hrcak.srce.hr/12073 (Datum pristupa: 13.04.2021.)
Vancouver Margetić L. Neka pitanja abjuracije iz 1203. godine. Radovi Zavoda za povijesne znanosti HAZU u Zadru [Internet]. 2004 [pristupljeno 13.04.2021.];(46):85-92. Dostupno na: https://hrcak.srce.hr/12073
IEEE L. Margetić, "Neka pitanja abjuracije iz 1203. godine", Radovi Zavoda za povijesne znanosti HAZU u Zadru, vol., br. 46, str. 85-92, 2004. [Online]. Dostupno na: https://hrcak.srce.hr/12073. [Citirano: 13.04.2021.]
Sažetak The abjuration of the Bosnian Christians in 1203, with its unusual invocation, stands out from the confession of faith with which Valdes in 1180, Durand de Osca in 1208 and Bernard Prim in 1210 in Western Europe rejected heterodoxy primarily because it does not make mention of Jesus Christ as the God-Man who saved humanity. This element of one’s confession of faith was at the time so important that it even became a part of the first canon of the IVth Lateran council. This essential difference when compared with the Western European refutation of heterodoxy could be explained by the circumstance that the Bosnian Christians before abjuration confessed a heterodoxy of a mitigated Arianism, accepted by the German peoples according to which the Son of God is “similar to” God and not different from him (pure Arianism) nor identical with him in the godhead (Catholicism). The author presents evidence according to which it is not impossible to surmise that Arianism remained in Bosnia because of the survival of remnants of German, especially Gothic people who took up the Slav way of life soon after the arrival of the Slavs and about whom it is improbable to believe that they disappeared. The author touches upon the visit of the Bosnian Christians to the Pope in 1199 which has not been sufficiently noted nor analyzed in extent scholarship.