Historica Olomucensia vol. 62 (2022), 11-26 | DOI: 10.5507/ho.2022.001
This contribution is focused on the spreading of the Reformation to the Hungarian kingdom approximately from the beginning of the 1520s. It introduces the oldest sources concerning the first Humanist scholars, preachers and teachers, working in Hungary, who were sympathetic to the teachings of Erasmus of Rotterdam, Philip Melanchthon and Martin Luther. Special attention is paid to the life of the first domestic Hungarian reformer Matthias Dévay, and this prior to his acceptance of the Reformed faith. It follows his fate in Budín, in Košice, in Vienna and also discusses his activity in the courts of a number of renowned Hungarian nobles. It provides...
Historica Olomucensia vol. 62 (2022), 27-45 | DOI: 10.5507/ho.2022.002
The religious conversions were nothing extraordinary in the Bohemia of the Jagellonian era, but conversions of priests could cause a serious religious disturbance. An important but little-known case from the beginning of the 16th century is that of Jiří Sovka of Chrudim. His case was a sensitive matter for Utraquists, so the descriptions of his conversion are plentiful but biased. In the article, I am trying to survey the construction of the image of Sovka's conversion and its use in various kinds of texts. The conversion narratives presented here can tell us more about community standards of belief than about the individual conversion experience....
Historica Olomucensia vol. 62 (2022), 46-59 | DOI: 10.5507/ho.2022.003
This contribution concerns the theological discussion which took place in the Moravian royal town of Jihlava at the beginning of November of the year 1562. This involved a meeting of Lutheran pastors with representatives of the town, where they made a shared declaration that the town was cancelling Catholic masses and accepting the Augsburg confession. The abbot of the Želiv Premonstratensians, who were the holders of the patronage rights to the Jihlava church of St. Jacob, also participated in the meeting. The entire occasion is captured in the chronicle of the town scribe Martin Leupold of Löwenthal (lived over the years 1556-1624), who described...
Historica Olomucensia vol. 62 (2022), 60-78 | DOI: 10.5507/ho.2022.004
The Slavatas from Chlum and Košumberk ranked among the religiously divided Czech noble families at the turn of the seventeenth century. Diviš Slavata († 1575), at the latest at the end of his life, became a member of the Czech Brethren, which he had already sympathized with before the middle of the sixteenth century. Vilém Slavata was the first to doubt the faith in which he had been reared in and converted to Catholicism in August of 1597, which, along with undoubted abilities, opened the doors to a rich political career. His numerous relatives, in contrast, who remained with the Czech Brethren, where faced with the choice to convert to Catholicism...
Historica Olomucensia vol. 62 (2022), 79-93 | DOI: 10.5507/ho.2022.005
The theme of baptisms of Muslims in the Early Modern Period has not been paid attention to in Czech historiography up until now. This is definitely not the case in the neighbouring countries, where the baptisms of 'Turks' have been dealt e. g. with by Karl Teply, and more recently by, for example, Markus Friedrich, Manja Quakatz, Boris Golec, Stephan Theilig, Leyla Coşan or Markus Krischer.The legal adjustment of the baptisms of adults in the archdiocese of Prague was contained in the statutes of the Berka synods from the year 1605, which gave the authority to allow the baptisms of individuals of non-Christian origin to the Archbishop. In practice,...
Historica Olomucensia vol. 62 (2022), 94-106 | DOI: 10.5507/ho.2022.006
The contribution draws attention to members of ecclesiastical orders who left the Bohemian Lands after White Mountain and consequently underwent conversion. The situation of ecclesiastical orders in general was closely linked with this phenomenon, which did not in the end achieve too widespread expansion. Many monastic institutions in the Bohemian Lands met with difficult developments in the Hussite and post-Hussite period and consequently experienced a deep crisis in the Early Modern Period. This also concerned the Order of Preachers, in other words, the Dominicans. One of the renegade members of this order was Jiří Holík, who fled over the border...
Historica Olomucensia vol. 62 (2022), 107-137 | DOI: 10.5507/ho.2022.007
One of the most well-known representatives of the Czech Franciscan province in the seventeenth century was the Turnov native P. Jindřich Labe (around 1650-1693, original name Jan). When he entered the novitiate of the newly founded convent at Saint Francis in Turnov at the age of eighteen, he symbolically culminated the conversion of his parents Jeremiáš and Zuzana Labe, who were listed under faith as being non-Catholics disallowing the possibility of conversion to the Catholic Church.On the basis of data from period sources, a list of faiths from June 1651, a list of members of the so-called Literate Brotherhood (1644 and 1662) and an overview...
Historica Olomucensia vol. 62 (2022), 138-154 | DOI: 10.5507/ho.2022.008
The author examines the conversion of the descendants of Huguenots in this article, which was linked with their placement and education in Catholic institutions over the course of the eighteenth century. The internment of children of other faiths in these institutions reflected efforts of the Catholic Church and the state to prevent the potential growth in the influence of Huguenots in French society at the time. This was often also the only solution to the precarious material situation in Reform families. The stable number of housed wards in these Catholic dormitories and lay congregations up to the 1780s was also closely linked with the growth in...
Historica Olomucensia vol. 62 (2022), 155-169 | DOI: 10.5507/ho.2022.009
In contrast to the lands west of the Hungarian border, where constitutional care for orphans came about as a priority as part of the measures for elimination of street begging and support for factory production, in Hungary the reasons for establishing the first orphanages tended to be confessional. In a country where several Christian denominations existed legally alongside one another, institutional care for orphans became part of the confessional struggle. All four institutes, three private and one state, which were founded in Hungary in the second half of the eighteenth century, were designated for orphans who by means of constitutional care were...
