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„Co jest spasení? Na čem záleží“? Prezentace konfese v pohřebních kázáních: mezi násilím a spásou

100%
Prchal Pavlíčková R.
Folia historica Bohemica
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2015
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vol. 30
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issue 1
91-111
EN
The essay explains which rhetoric means accompanied the media of confessional disciplination and confrontation at the end of the 16th century. It is based on funeral sermons from the Bohemian milieu in the period preceding the Bohemian Revolt. The essay defines the most frequent themes through which the own as well as the foreign confessions were presented in the funeral services and divides rhetoric techniques used in funeral services according to their intensity and verbal aggression. The most aggressive type of statements includes comparisons of the own (meaning the true) catechism and the foreign (false, fallacious, heretic) catechism and denial of salvation to its adherents.
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Utrakvistický sanktorál v českých graduálech 16. století

88%
Žůrek J.
Listy filologické (Folia philologica)
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2013
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vol. 136
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issue 3-4
315-341
EN
The sanctoral part of Utraquist Czech graduals of the 16th century is analyzed in comparison with the official or quasi-official Utraquist and Catholic prescriptions regarding the feast days throughout the Church year. Special attention is paid to the celebrations of the Czech saints and patrons. An existence of several high ranked feasts of Saints as a Czech liturgical proper is postulated.
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Václav z Dráchova jako oficiál pražského arcibiskupství

75%
Marek J.
Mediaevalia Historica Bohemica
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2019
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vol. 22
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issue 1
97-121
EN
This article looks at a form written up in a manuscript at the town library in Bautzen (Stadtbibliothek Bautzen), which contains judgements in matrimonial disputes passed in Prague in 1432, as administered by Wenceslas of Dráchov as an official of the Archdiocese of Prague. As an important Hussite, Wenceslas was a contemporary and colleague of John of Rokycany. It appears he was assigned the role of official in 1429 by Archbishop of Prague, Conrad of Vechta, who became a Hussite in 1421, and Wenceslas fulfilled the role until at least 1437 when the church administration in Prague was in the control of the moderate Hussite party. The published text is unique in the fact that it provides an insight into the daily goings on of the Utraquist Church administration shortly after the Archbishop Conrad of Vechta’s death in terms of dealing with matrimonial disputes. The appendix to the study provides the full text of the form.
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Matěj Korambus († 1536) – nový pokus o shrnutí života a díla utrakvistického humanisty

75%
Halama O.
Listy filologické (Folia philologica)
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2016
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vol. 139
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issue 3-4
449-459
EN
The last and actually the only study so-far devoted to the life and work of an Utraquist priest Matthias Korambus († 1536) has been a short entry in the third volume of Rukověť humanistického básnictví v Čechách a na Moravě / Enchiridion renatae poesis Latinae in Bohemia et Moravia cultae (Prague 1969). This entry is now supplemented and corrected in a significant way. Above all, it has been discovered that Korambus studied at the University of Basel, where he accomplished a doctoral grade in 1507. Hitherto unknown was also his first work Septem psalmi poenitentiales, printed in Basel in 1508 and containing a dedication to the professor Matthias Holderlin-Sambucellus. Accordingly, the hypothesis that Korambus studied Greek in Italy is now to be rejected. The last contribution of the present text consists in the emphasis on Korambus’ involvement in religious controversies in Bohemia during the 20s of the 16th century.
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Politické a náboženské aktualizace husitství v českých kronikách na rozhraní středověku a novověku

75%
Čornej P.
Mediaevalia Historica Bohemica
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2017
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vol. 20
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issue 1
159-180
EN
Political and religious updating of Hussitism in the Bohemian chronicles at the turn of Middle Ages and the Modern Period: The study compares the views of the Hussite period in the chronicler’s works written down in Latin by the direct actors in events (Vavřinec of Březová, senior of the Táborite church Nicholas of Pelhřimov) and in the Czech-language chronicles created and issued in the second quarter of the 16th century in print (the texts of Martin Kuthen, Bohuslav Bílejovský and Václav Hájek of Libočany). Besides the same moments in the works of the Utraquist authors (emphasis of the importance of Hussitism for the history of mankind in its journey for redemption, Czech messianism), it also notices the differences, especially the tendencies to the fictionalization of the events and fears of the disintegration of church unity (threatened by the appearance of Luther’s reformation and the radicalization of Bohemian Utraquism) on the pages of the printed texts.
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„Proti kněžskému neřádu, krve křesťanské vylévání, lakomství, svatokupectví, obžerství, smilství, pýše a neposluhování svátostmi.“ Sedmero hříchů a utrakvisté v 16. století

75%
Červenka R.
Folia historica Bohemica
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2015
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vol. 30
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issue 2
257-277
EN
This essay analyses issues connected with the sin on selected sources of the middle current of Utraquism in the 16th century. As the latest research has shown, it is a distinctive tradition following the onset of Bohemian reformation and, in many respects, preservation elements of local mediaeval Christianity. From this point of view, the essay analyses texts created by “official” defenders of the traditional Utraquist catechism in the first half of the 16th century, i.e. Bohuslav Bílejovský and Pavel Bydžovský. However, the Utraquist movement is not represented only by persons of the official ecclesiastical policy, but also by priests engaged on the local level. Masopust, a book by Vavřinec Leander Rvačovský, is remarkable for reflection on this environment. The reader can encounter original elaboration of the seven sins to which we can apply theses by Richard Newhauser on transformation of functionality of the seven sins at the turn of Middle Ages and Early Modern Period. Through the issues of the sin and the subsequent penance, which are inseparable for the Utraquists, we can observe how Utraquists worked with this theme against the background of confessional polemics, which represent a key topic in the religious life of the 16th century.
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Kancionál Valentina Šubara Lanškrounského

75%
Böhmová V.
Hudební věda (Musicology)
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2018
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vol. 55
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issue 1
79-88
EN
The article deals with the song postil Písně na epištoly a evanjelia nedělní a sváteční (Songs on the Epistles and Gospels for Sundays and Feast Days), written down during the 1570s by the Utraquist priest and follower of Luther Valentin Šubar Lanškrounský and printed during the second decade of the seventeenth century by Jiří Hanuš Lanškrounský z Kronenfeldu and relatives of Jan Schumann the Elder. There is a comparison of all five preserved specimens: a manuscript copy (V B 7) and a printing (K16012) from the National Museum Library, two printings from the Education and Research Library of the Pilsen Region (K16012 and K16014), and a printing from the Strahov Library (K16012). Mainly on the basis of chronograms, it has been determined that the previously stated dating of the printed editions was incorrect. The supposedly lost prose “Summas” are found in a specimen dated to 1612, which is the only one also containing a foreword by Valentin Šubar and seven uniquely preserved Easter songs.
CS
Studie Veroniky Vytlačilové je věnována dílu kazatele Valentina Šubara Lanškrounského. Autorka se zaměřuje na Šubarův kancionál, jehož exempláře se dochovaly v období mezi osmdesátými lety 16. století a dobou stavovského povstání v českých zemích. Jedná se o podrobné srovnání všech dochovaných a známých exemplářů (rukopisných i tištěných), na základě jejichž studia autorka zpřesňuje dataci jednotlivých vydání i další aspekty tohoto kancionálu.
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Krev v kalichu, víno v číši. K sociální praxi a materialitě zbožnosti utrakvismu

63%
Čapský M., Čapská V., Miller S.
Český časopis historický (The Czech Historical Review)
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2022
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vol. 120
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issue 2
335-369
EN
The study uses the methodological approaches of the so-called new material culture and, through their prism, looks at several issues related to the religious practice of reception sub utraque specie in the 15th and 16th centuries. The first of the problems hitherto little reflected on is related to the practice of serving a large number of believers, the second to innovating the shape of the chalice and using special large goblets with a tube/pipe, which facilitated pouring the transformed wine into smaller goblets and serving the believers. The third area of the authors’ interest is the question of the use of private chalices for reception by more affluent social strata, which would show the limits of the original radical inclusiveness of reception sub utraque specie. The analysis of church accounts recording the consumption of wine in the Utraquist liturgy supports a thesis about a significant decline in enthusiasm associated with the early reform period and frequent reception by the laity, which was significantly influenced by Lutheranism. Furthermore, the authors provide and discuss evidence of the practice of donating and using private chalices by laity.
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Mezi luteránstvím, utrakvismem a jednotou bratrskou : Konfesní profilace rodových větví Valdštejnů na přelomu 16. a 17. století

63%
Hrbek J.
Folia historica Bohemica
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2018
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vol. 33
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issue 1
69-95
EN
Using an example of the Czech noble Waldstein family, the article addresses an important issue of whether a confession could serve as an element unifying members of a certain noble family or its ancestral branches in the multi-confessional environment in Bohemia in the period preceding the Battle of White Mountain. Based on an analysis of fates and confessional profiling of the individual members of the Waldstein family the article offers a coherent picture of the religious history of the family in the second half of the 16th century and at the beginning of the 17th century. It thus strives to find factors that can, also at the general level, reveal whether a given nobleman professed Catholicism, conservative Utraquism, Utraquism, Lutheranism or the teaching of the Unity of Brethren.
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Řehoř Hrubý z Jelení a takzvaný národní humanismus : k pětisetletému výročí úmrtí Řehoře Hrubého z Jelení

51%
Neškudla B.
Česká literatura (Czech Literature)
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2014
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vol. 62
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issue 5
728-751
EN
b2_While some humanist or antique texts that Hrubý translated for his readers inter alia, might unjustifiably have given the impression that he had humanist interests, a look at his worldview showed his primary interest was in an orderly society and concern for the good standing of the Utraquist faith as a model denomination for the Christian world. For these views on reformation Hrubý made use of appropriate texts with a moral and religious content regardless of the author or the period of origin. Although his translation procedures are very progressive in comparison with other contemporary translators, drawing on humanistic scholarship, his overall approach makes him a medieval thinker and author. However, his knowledge of antique and humanist literature also opened up the way for humanist education and activities at least for his son Zikmund Hrubý (Gelenius).
CS
a2_Zatímco některé humanistické či antické texty, které Hrubý mezi jinými předkládal svým čtenářům, vyvolávaly neoprávněné domněnky o jeho humanistických zájmech, pohled do názorového světa Hrubého ukázal jeho přednostní zájem o obecné dobré společnosti a péči o dobré postavení utrakvistické víry jako vzorového vyznání pro křesťanský svět. Pro tyto reformační postoje Hrubý využíval vhodné texty s morálně náboženským obsahem bez ohledu na autora či dobu vzniku. Přestože jeho překladatelské postupy jsou ve srovnání s jinými soudobými překladateli velmi pokrokové a čerpají z humanistické vzdělanosti, svým celkovým pojetím zůstává Hrubý středověkým myslitelem i tvůrcem. Jeho znalosti antické i humanistické literatury ovšem otevřely cestu k humanistickému vzdělání a působení přinejmenším synovi Zikmundovi Hrubému (Geleniovi).
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Humanismus v novém konceptu literatury českých zemí (1. polovina 16. století)

51%
Voit P.
Česká literatura (Czech Literature)
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2017
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vol. 65
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issue 2
181-212
EN
Our ideas regarding the origins of humanism in the Czech lands are based on Kristeller's now classic “narrow” view of this school as a philological and philosophical trend. At the turn of the 16th century an active role in the literary scene was taken (with only some exceptions) by Utraquist priests, who with the aid of translations inter alia were endeavouring to reform the declining post-Hussite society. Emphasis was placed on religious education and the cultivation of morality in accordance with the early Christian church. This trend, which we have described with the new term proto-Revival, has for the most part nothing to do with scholarly humanism either at the level of translation or in occasional original works - but this does not detract from its exceptional importance. Religious rigorism and linguistic patriotism were not unique to conservative Utraquism, but can also be found in non-conformist religious communities. These small churches, motivated by confessional priorities, also rejected non-religious education and the tuition of foreign languages (Greek and Hebrew), while their leaders' activities were incompatible with humanist interests. Only the religiously syncretic centre in Náměšť aimed to keep pace with the rest of Europe. It was here for the first time, if only very briefly between 1533 and 1535, that the potential for undiluted humanism emerged, thanks to Erasmus's critically reformed method of translating, as well as to the domestic scholarly interest in the Czech language. At the level of Biblical translation the Unity of Brethren did not emerge from their Czech isolation until relatively late in comparison with the German reformation in the early 1560s. During the post-Hussite period, the substantial minority of Catholics came closest to the antique tradition and humanist thinking thanks to their studies at universities abroad, while the needs and readership skills of the...
CS
Východiskem našich úvah o počátcích humanismu v českých zemích je Kristellerovo dnes už klasicky "úzké" pojetí tohoto proudu jakožto filologicko-filozofické metody. Na přelomu 15. a 16. století převzali aktivní roli v literárním provozu až na několik výjimek utrakvističtí kněží, kteří mimo jiné pomocí překladů usilovali reformovat upadající pohusitskou společnost. Důraz byl kladen na náboženskou výchovu a kultivaci morálky v intencích prvokřesťanské církve. Tato tendence, kterou jsme označili novým termínem protoobrození, nemá většinou ani v rovině překladu ani v ojedinělých původních pracích s vědeckým humanismem nic společného - přesto však ze své mimořádné důležitosti nic neztrácí. Náboženský rigorismus a jazykový patriotismus nebyl vlastní pouze konzervativním utrakvistům, ale i nonkonformním náboženským společenstvím. Tyto malé církve, vedené konfesijními prioritami, se rovněž uzavřely před nenáboženským vzděláváním a výukou cizích jazyků (řečtiny, hebrejštiny) a rovněž aktivity jejich vůdců se s humanistickými zájmy neslučovaly. Krok s Evropou hodlalo držet pouze nábožensky synkretické centrum v Náměšti. Právě zde poprvé, ale žel nakrátko 1533-1535 se vyjevil potenciál nezředěného humanismu, a to díky Erasmově kriticky reformační metodě překladu a díky domácímu vědeckému zájmu o češtinu. Pak se na úrovni biblického překladu z české izolace vymanila ještě jednota bratrská, ovšem ve srovnání s německou reformací opožděně až počátkem 60. let 16. století. V pohusitském období se nejblíže k antické tradici a humanistickému myšlení díky studiím na zahraničních univerzitách přiblížila početní menšina katolíků. S potřebami a čtenářskými schopnostmi převážně utrakvistické společnosti se však míjela, a tak je...
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Česká knižní kultura doby Václava Hájka z Libočan : na okraj jednoho badatelského vakua

45%
Voit P.
Česká literatura (Czech Literature)
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2014
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vol. 62
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issue 2
163-183
EN
This paper attempts to examine the literary terrain marked out between the end of the 15th century and the year 1553, i.e. the period in which the first true Czech author, Václav Hájek of Libočany, author of the Czech Chronicle (1541), translator and adaptor of several Old Czech works, lived and worked. However, for this it was necessary both to confront some of the basically Marxist views held by mid-20th researchers and to try to incorporate the well-known facts into a higher entity called book culture. One of the period-based dangers of Marxist paleo-Czech studies was the evaluation of literary works on their own or without any interest in the specific nature of the communication process or the artistic and workmanlike aspects of publication, distribution and reading technique. One of the parameters of book culture is the readers' reception of texts, which enables a readership community to be formed and cultivated. Book printing in Bohemia and Moravia played a much smaller role in this process than we have previously presumed, as the foremost church institutions, Prague University representatives and thus the printers themselves did not understand the social impact of book printing and at most thought of it as another form of business. The literary scene was so lacking in writers, translators and potential readers, who were mostly just from the increasingly emancipated middle classes, that books of such typographic standards were not produced in enough numbers to support the habit of quiet reading and thus enable intensive reading to slowly turn into extensive reading. Domestic book printing was greatly affected by the import of books from Germany and the strong scriptographic output of the intelligentsia there.
CS
a3_Většina složek knižní kultury zůstala (pochopitelně s výjimkami) dlouho konzervativně středověká a díky přežívajícím národním genům se orientovala více reformačně než renesančně. Ještě na počátku 16. století tedy celá knižní kultura odrážela myšlenkovou uzavřenost jagellonských Čech a niterný náboženský svět utrakvistů a Jednoty bratrské. Světský akcent počal každodenní diskuse o eucharistii převyšovat až od 30. a 40. let, tedy v době, kterou rozhýbaly jak kulturotvorné záměry Ferdinanda I. Habsburského, tak protihabsburská opozice uvnitř stavovské společnosti. Ukazuje se tak, že pro knižní kulturu, jejíž nosnou páteř tvoří právě literární scéna, pasivní přejímání uměnovědných kategorií 19. století není nadále vhodné. Budoucí diskuse by měly ukázat, nakolik je vhodnější převzetí dynastické periodizace, jejíž vnitřní mezníky (1520, 1547) řídkou množinu renesančních a humanistických jevů knižní kultury pojmou bez problémů.
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České tištěné Bible 1488-1715 v kontextu domácí knižní kultury

38%
Voit P.
Česká literatura (Czech Literature)
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2013
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vol. 61
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issue 4
477-501
EN
b2_4) The 1506 Venetian Bible and two Severin Bibles (1529 and 1537) had greated influence on the future development of book culture than the "Melantrichs", which as publication copies are only minor innovations, particularly based on the second Severin of 1537. 5) The typographical aspect of the Brethren editions is not original, but draws on Swiss influence. A strongly inspirational and vital role is played by the Kralice edition at the exegetic, translational and linguistic level, but not with regard to its typographic and graphic decorative contribution. In their time these levels did not influence Czech book culture and were only reflected and used for enlightenment purposes much later. 6) The question whether incunabula and pre-1620 bible editions influenced book culture in this country cannot be answered with a clear negative, but it can be answered with a considerable degree of scepticism. In comparison with ordinary book production, however, their geenrally superior graphic standard clearly facilitated the habit of quiet daily reading to a considerable extent.
CS
a2_4) Pro budoucí vývoj knižní kultury měla Bible benátská 1506 a dvě Severinovy bible 1529 a 1537 větší váhu než takzvané melantrišky, které jsou jen drobně inovovanými edičními kopiemi zejména druhého Severinova vydání 1537. 5) Typografická stránka bratrských edicí není původní, ale těží ze švýcarského vlivu. Životná a silně inspirační role kralických vydání spočívá v rovině exegetické, překladatelské a jazykové, nikoli však v přínosu písmařském a graficko dekoračním. Tyto roviny ve své době českou knižní kulturu neovlivnily a byly reflektovány a osvětově využity až mnohem později. 6) Na otázku, zda prvotiskové a předbělohorské edice biblí ovlivnily tuzemskou knižní kulturu, nelze odpovědět přímo negativně, ale spíše s notnou dávkou skepse. Ve srovnání s běžnou knižní produkcí však jejich povětšinou nadstandardní grafická úroveň k návyku tiché každodenní četby přispěla jistě významně.
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Mikuláš Konáč z Hodíškova - inspirace k úvahám o humanismu

32%
Voit P.
Česká literatura (Czech Literature)
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2015
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vol. 63
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issue 1
3-39
EN
2_Unity of the Brethren and Lutheranism. We suggest the rather contentious term national humanism, a survival from a previous era, should be replaced by a new term, the proto-revival of burgher society.
CS
a2_Ze starších dob přežívající, avšak poněkud konfliktní termín „národní humanismus“ navrhujeme nahradit nově zavedeným výrazem „proto-obrození“ měšťanské části společnosti.
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Confessionality and Mentality between the End of the 15th and the Second Half of the 16th Century from the Perspective of Czech Book Culture:

32%
Voit P., Roberts S.
Knihy a dějiny (Books and history)
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2020
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vol. 27
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issue 1-2
8-84
EN
a2_However, through the study of book culture, we are becoming convinced that the bourgeoisie began to compensate for the privileges which the monarch had deprived them of through various forms of self-education and self-presentation, by means of which it revived itself from these medieval residuals and at the same time competed with the aristocracy.
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Konfesionalita a mentalita mezi koncem 15. a druhou polovinou 16. století pohledem české knižní kultury:

32%
Voit P., Pulkrábek J.
Knihy a dějiny (Books and history)
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2020
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vol. 27
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issue 1-2
85-153
EN
a2_However, through the study of book culture, we are becoming convinced that the bourgeoisie began to compensate for the privileges which the monarch had deprived them of through various forms of self-education and self-presentation, by means of which it revived itself from these medieval residuals and at the same time competed with the aristocracy.
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