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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.
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Trojí Francie, galikanismus a husitské Čechy:

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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.
EN
The study deals with three aspects of the Cheb meeting between the Hussites and the Council of Basel (May 1432), which the previous research has not dealt with in detail. In the case of the composition of the Bohemian delegation, the author draws the conclusion that the list of Hussite envoys listed in the text of the Cheb safe conduct refers to persons intended for the Basel disputation, which appropriately appreciates the earlier brief observations of František Michálek Bartoš and Bohdan Kaňák. The study also offers a new insight into the speech of the conciliar legate Henricus Toke. Based on an analysis of the passages glorifying the Council of Basel, it seems that the Catholic speech was not as accommodating to the Hussites as it was hitherto judged to be. The last observed aspect is the numerous memories of Martin Lupáč. Their analysis demonstrates that, despite all their brevity, these texts can tell us new or hitherto only suspected facts about May 1432.
EN
This article aims to present three hypotheses about how the preaching treatise of the Catalan author, Francesc Eiximenis, entitled 'Ars praedicandi populo', ended up in Krakow in the library of Mikołaj Spycymir. For this purpose, three codices, which contain copies of the Eiximenis treatise, were compared to each other. The article also presented in more detail the biography of Nicolaus Spycymir, the owner of the oldest copy of the treatise. The first two hypotheses are related to the Franciscan Order and diplomatic travels and pilgrimages to Compostela. They seem not to be as well-grounded in the sources as the third hypothesis, which concerns the Polish delegations to the Council of Basel and Council delegations coming to Kraków. One of the delegates of the Council was Marc Bonfill, a Catalan theologian and well-known preacher, associated, like Eiximenis, with the University of Lerida and Girona. The article also pays special attention to Bonfill’s associate, Stanisław Sobniowski, who was a close friend of Spycimir. It is possible that Spycymir obtained the treatise on the preaching arts through these connections (Bonfill or Sobniowski). This hypothesis, however, requires further research.
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