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1

Wpływ kryzysu Kościoła powszechnego na społeczeństwo polskie w pierwszej połowie XV wieku. Wybrane zagadnienia

100%

Graff T.

Analecta Cracoviensia

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2012

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vol. 44

EN

The author, on the basis of chosen examples, discusses the influence of the crisis in the Universal Church in the 15th century on the conduct of the inhabitants of the Polish Kingdom. A particular emphasis was put on the analysis of the period of so called the Schism of Basel between 1439 and 1449, nevertheless, the period of Pisa and Constance Councils have not been omitted. The author does not only focus on the conduct and attitudes of secular and church elites but also tries to investigate how the religious condition in the Universal Church affected common subjects of Polish monarchs. The author uses examples from the life of townspeople and various monastic communities or religious orders. He extensively elaborates on pardons granted by councils, popes, cardinals and bishops. The author also emphasises the difficulties in interpreting some source documents. The documents dating from the time of the Council of Basel have been subjected to closest scrutiny. The issue so far has not been extensively discussed in subject literature, which motivated the author to try and get some insight into the problem. This is why in effect, only the most interesting aspects for the author have been reflected in the work. Undoubtedly they require further analysis and research especially including manuscript sources.

2

Trojí Francie, galikanismus a husitské Čechy:

71%

Šmahel F.

Český časopis historický (The Czech Historical Review)

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2020

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vol. 118

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issue 3

697-711

EN

First of all, according to him, the Hussites are considered to be the beginning of the Reformation cycle, when its counterweight in the form of the Roman Catholic Counter-Reformation was the sheer number of anti-Hussite treatises, some of which are presented in the appendices in many manuscript copies, not sufficient evidence of premature counter-reformation? Second, in his opinion, the concept that the Church systematically and consciously overestimated the dangers of heresies is even less sustainable. Just as the church underestimated the Waldensian ecumenism, so it later closed its eyes to the military superiority of the Hussite troops and preferred “ostrich” politics (sticking one’s head in the sand) to the dangers of the Hussite schism. Third, Olivier Marin does not agree with the methodology for qualification of medieval heresies that can be found in contemporary French medieval studies. Using the example of Hussite Calixtinism, he then refuses, put simply, to equate heresy with anti-clericalism. Instead of anti-clericalism, it would be appropriate to speak of “anti-sacerdotalism”, i.e. the rejection of the necessary mediation of the priest between God and ordinary believers. Without reservations, it is possible to place this monograph by Olivier Marin among the most valuable works of foreign authors dealing with Hussitism, not only for its exemplary processing of the material, but also by conceptual overlaps with the deeper social and ideological streams of the 14th to 16th centuries. Moreover, thanks to this revealing and stylistically attractive book, it has again become clear that Hussitism was not just a matter of the Czech lands or the neighbouring lands.

3

Spór o nieomylność papieża - od Haec sancta do Pastor aeternus

67%

Ferdek B.

Poznańskie Studia Teologiczne

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2015

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issue 29

183-196

EN

The decree Haec Sancta approved by the Council of Constance at its 5th Session (6th April 1415) helped the Council fathers to put an end to the scandalous schism which since 1378 had divided the Latin Church between rival lines of claimants to the papal office. The Council of Constance declared for the superiority of the Council over the Pope. In Gallicanism the theory of the superiority of a General Council lived on for hundreds of years. The great body of the bishops of the nineteenth century had little sympathy with Gallican principles, which disappeared entirely after the definition of Papal Infallibility at the First Vatican Council in 1870. There are several requirements for a dogmatic, papal infallible pronouncement: (1) The pronouncement must be made by the lawful successor to Peter. (2) The subject matter must be in the area of faith and morals. (3) The pope must be speaking ex cathedra, that is from the very seat and office of Peter. In this way he must be specifically intending to proclaim a doctrine, binding the entire Church to its assent. If one or more of these elements is missing, there is no infallible pronouncement.

4

Právní stránka Husova procesu

60%

Němec D.

Studia theologica

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2015

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vol. 4

207-219

EN

The contribution deals with the canonical aspects of the Jan Hus’ trial (or more likely of the trials). It is based on a short description of trial procedures on the level of the Archdiocese of Prague up until 1410, on the level of the Papal court from 1410 to 1414 and on the Council of Constance in 1414 and 1415. It targets frequent violations of the canonical procedural norms committed by all concerned parties with the only exception being the council of Constance. It is directed at the principal questions connected with the procedural norms as well as with the personage of Jan Hus and his adversaries, to what degree they can be inspirational for the present-day situation.

5

The 1416 Indulgence for the Franciscan Friary in Ashmiany: Context and Text

60%

Baronas D.

Folia Historica Cracoviensia

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2020

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vol. 26

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issue 1

25-40

PL

Niniejszy artykuł zawiera edycję niedawno odnalezionego listu odpustowego wydanego przez trzech rzymskich kardynałów: Francesco Landę, Antonio Pancerę i Francesco Zabarellę dla nieistniejącego już klasztoru franciszkanów w Oszmianie na terenie dzisiejszej Białorusi. Odpustu udzielono 16 stycznia 1416 r. podczas soboru w Konstancji, sede vacante. Tekst listu odpustowego zachował się jako odpis w zbiorze dokumentów ww. klasztoru, zebranym na początku XIX w. (obecnie przechowywanym w Bibliotece Uniwersytetu Wileńskiego, Dział Rękopisów, F. 114–13). W chwili obecnej tekst ten jest najstarszym znanym odpustem, jakiego udzielono klasztorowi w Wielkim Księstwie Litewskim, tym samym zaliczając się do skromnych zasobów źródeł pierwotnych naświetlających pierwsze etapy chrystianizacji Litwy w okresie po jej chrzcie. Odpust może także stanowić wskazówkę umożliwiającą poszerzenie kręgu znanych nam przedstawicieli Litwy na soborze w Konstancji o braci mniejszych, których zasługi dla wielkich książąt litewskich nadal oczekują bardziej skrupulatnych badań.

EN

This article contains the edition of the newly found letter of indulgence that was granted by three Roman Cardinals: Francesco Lando, Antonio Pancera, and Francesco Zabarella, for the no-longer extant Franciscan friary in Ashmiany in present-day Belarus. It was issued on 16 January 1416 during the Council of Constance, sede vacante. The text of this indulgence has been preserved as a copy in the collection of documents of the above-mentioned friary that was compiled in the early seventeenth century (now kept at Vilnius University Library, Manuscript Department, F. 114–13). For the time being, this text represents one of the earliest known indulgences related to a specific religious house in the Grand Duchy of Lithuania and thus makes part and parcel of the meagre fund of primary sources illuminating the first steps in the process of Christianization of post-conversion Lithuania. This indulgence may also serve as a clue allowing us to expand the circle of the known participants from Lithuania at the Council of Constance by including Friars Minor, whose scope of service for the Grand Dukes of Lithuania still awaits a more thorough investigation.

6

Sobór w Konstancji wobec Jana Husa i Hieronima z Pragi

48%

Medwid W.

Polonia Sacra

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2016

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vol. 20

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issue 1(42)

157-182

PL

Celem artykułu jest przedstawienie rozwiązania problemu Jana Husa i Hieronima z Pragi przez Sobór w Konstancji. Kwestie obu czeskich teologów pojawiają się trzy razy w dokumentach soborowych. Jana Husa niepokoiło pozostawiające wiele do życzenia życie duchowieństwa, a szczególnie ich zepsucie i chciwość. Mówił także o zepsuciu obyczajów. Był bardzo krytyczny wobec papiestwa i potępiał handel odpustami. Postrzegał Kościół jako Mistyczne Ciało, którego Głową jest Jezus. Nie do przyjęcia była dla niego kara ekskomuniki. Oskarżono go o głoszenie herezji. Jego błędne tezy poruszały tematykę predestynacji, posługi papieża, ekskomuniki i czynów ludzkich. Sobór uznał go za heretyka i osądził. Z kolei Hieronim z Pragi był zaangażowany w powstający ruch narodowy w Czechach i głosił publicznie poglądy Jana Wiklifa. Był zdeklarowanym zwolennikiem Husa. Sobór oskarżył go o przestępstwo błędów i herezji dotyczących religii chrześcijańskiej. Hieronim z Pragi najpierw uznał racje Kościoła katolickiego, ale później zmienił zdanie i odwołał swoje zeznania, zgodę i oświadczenie. Ojcowie z Konstancji ogłosili go heretykiem i ekskomunikowali go.

EN

The purpose of this article is to present the solution to the problem of Jan Hus and Jerome of Prague by the Council of Constance. The issues of both Czech theologians appear three times in the conciliar documents. Jan Hus bother leaving much to be desired lifestyle of the clergy, and at the same time their lust and greed. He spoke about the corruption of manners. In particular, he was critical of the papacy and denounced the trade in indulgences. The church was perceived him as a mystical body whose head is Jesus, the faithful and represent chosen by God righteous. It is not acceptable for him was the punishment of excommunication. He was accused of preaching of the many errors and heresies, and his erroneous thesis raised the questions of predestination, the ministry of the Pope, excommunication and the deeds of men. The Council judged him and found as a heretic. In turn, Jerome of Prague was involved in the emerging national movement in the Czech Republic and proclaimed publicly the views of J. Wycliffe, and he was an outspoken supporter of Hus. Council accused him of the crime of error and heresy regarding the Christian religion. First, he made a real explanation of recognizing the Catholic Church, but later he changed his mind and recanted his confession, consent and statement. Fathers of Constance declared him a heretic and excommunicated him.

7

Jan Hus – prekursor reformacji XVI wieku

48%

Jaskóła P.

Studia Teologiczno-Historyczne Śląska Opolskiego

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2017

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vol. 37

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issue 2

11-27

EN

The problem being discussed in the article has been developed from two points. The first point contains the description of the historical background of Hus’s life and activity: biographical data, aptitude of Hus to the schism in the Church, to the political and social situation in Bohemia as well as the Council of Constance. In the second point the main reformist postulates over Hus’s theology which is presented as: the understanding of the authority of sources of faith – especially the authority of the Scripture, teachings about the Church and predestination, finally teachings about papacy.

PL

Problem artykułu został rozwinięty w dwóch punktach. W punkcie pierwszym ukazano tło historyczne życia i działalności Jana Husa: dane biograficzne, stosunek Husa do schizmy w Kościele, do sytuacji politycznej i społecznej w Czechach oraz sobór w Konstancji. W punkcie drugim przedstawiono główne reformatorskie postulaty teologii Jana Husa: rozumienie autorytetu źródeł wiary – zwłaszcza autorytetu Pisma Świętego, naukę o Kościele i predestynacji oraz nauczanie o papiestwie.

8

Jan Hus w perspektywie reformacji XVI wieku

48%

Jaskóła P.

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2017

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vol. 64

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issue 7: Teologia ekumeniczna

5-16

EN

The article presents Jan Hus, Czech reformer burnt at a stake during the Council of Constance in 1415. 600th anniversary of his death as a martyr and the context of the 500th anniversary of Reformation causes interest of this distinctive figure. In the views and postulates of Jan Hus many historians of Christianity as well as theologians are likely to see the prediction of Reformation initiated by Martin Luther in 1517. In three points first there was shown the context, which enabled Luther to state “We are the Hussites – all of us” (1), then there was shown the image of Jan Hus as depicted in various post-reformation writs (2), of such authors as Matthias Flacius Illyricus, Ludwig Rabus and John Fox. The article sums up some final evaluations and conclusions.

PL

Artykuł prezentuje postać Jana Husa, czeskiego reformatora spalonego na Soborze w Konstancji w 1415 r., która ostatnio budzi zainteresowanie w związku z 600. rocznicą jego męczeńskiej śmierci, jak i w kontekście 500. rocznicy wybuchu reformacji. W poglądach i postulatach Jana Husa wielu historyków chrześcijaństwa i teologii dostrzega zapowiedź reformacji zainicjowanej przez Marcina Lutra w 1517 r. W trzech punktach najpierw ukazano kontekst, który Lutrowi pozwolił stwierdzić „my wszyscy jesteśmy husytami” (1), następnie pokazano obraz Jana Husa w wybranych pismach poreformacyjnych, których autorami byli Matthias Flacius Illyricus, Ludwig Rabus i John Fox (2). Artykuł kończy kilka końcowych ocen i wniosków (3).

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