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Journal articles on the topic 'Religious history of Bohemia'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Bůžek, Václav. "From Compromise to Rebellion: Religion and Political Power of the Nobility in the First Century of the Habsburgs' Reign in Bohemia And Moravia." Journal of Early Modern History 8, no. 1 (2004): 31–45. http://dx.doi.org/10.1163/1570065041268906.

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AbstractIn Bohemia and Moravia, a religious dualism prevailed following the Hussite revolution and the Compactata of 1436. Although the Compactata were abolished by the pope in 1462, the treaty of Kuttenberg guaranteed a right to individual choice in religion, something the nobility viewed as a crucial privilege. But such choice became a victim of a growing re-Catholicization in the sixteenth century. Although Catholic nobles were a minority in Bohemia and Moravia, they were better organized and supported the Habsburgs and the Council of Trent. Their efforts succeeded in contriving a situation in which non-Catholic nobles were tolerated, but excluded from serving in high state offices. Non-Catholic nobles, starting in the 1570s, attempted to organize themselves, and drew up the Confessio Bohemica, which would have given them control over education, church administration, church courts, and censorship. Although the Confessio never achieved legal status, Calvinist noblemen used the dynastic crises of the Habsburgs during the years 1608-11 to further their agenda. A charter, ratified in 1609, gave them control over the lower consistory courts, Charles University, and a body of Defensors who oversaw the preservation of religious liberties. They thereby established a "state within a state," and unavoidably set themselves up for later conflict with the Habsburgs. After their defeat at the battle of the White Mountain, a revised constitution (1627 in Bohemia, 1628 in Moravia) ended religious toleration by outlawing non-Catholic worship, and paving the way to a later absolutism.

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2

David, ZdenĚk V. "Utraquists, Lutherans, and the Bohemian Confession of 1575." Church History 68, no. 2 (June 1999): 294–337. http://dx.doi.org/10.2307/3170859.

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The purpose of this article is to address the controversial issue of the status of the Utraquist Church in the Kingdom of Bohemia in consequence of the drafting of the Bohemian Confession in 1575. The chronological scope is limited to the period up to 1609, when the issuance of the Letter of Majesty in 1609 formalized the gentlemen's agreement of 1575 and altered the ecclesiastical structure accordingly. According to Czech historiography, the parliamentary action of 1575– which granted toleration, albeit tacit and conditional, to the Lutherans and the Bohemian Brethren—represented a moment of truth for traditional Utraquism, which dated to the original Bohemian Reformation. On the one hand, the Utraquists' choice was to reaffirm its late medieval reformist tradition that preserved the traditional liturgy (including the seven sacraments), a belief in the sacramental episcopate and priesthood in a historic apostolic succession, and the belief in the efficaciousness of good works in the drama of salvation. On the other hand, their choice was to embrace the Lutheran Reformation, which rejected all the doctrines just enumerated.

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3

Mengel, David C. "Emperor Charles IV (1346–1378) as the Architect of Local Religion in Prague." Austrian History Yearbook 41 (April 2010): 15–29. http://dx.doi.org/10.1017/s0067237809990063.

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The idea of reform still supplies the guiding principle for most accounts of late medieval religion in Bohemia. Like a brightly colored thread, reform marks a trail leading forward from Jan Hus (d. 1415) to the leaders of the sixteenth-century Reformation, as well as backward to a series of precursors in the fourteenth century. This essay takes a different path through the religious culture of fourteenth-century Bohemia and of Prague, in particular. Rather than following the traditional historiography in identifying a handful of fourteenth-century Prague preachers as revolutionary forerunners of Jan Hus, this essay situates these and other figures within a more complicated and multivalent local religious culture, a culture that was carefully molded by Central Europe's most powerful authority. No one shaped Prague's local religion more dramatically than the Holy Roman Emperor, Charles IV (r. 1346–1378), as three examples offered here will illustrate. Like an architect, Charles IV designed much of Prague's vibrant local religion. Nevertheless, neither he nor anyone else completely controlled it.

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4

Newman, Barbara. "The Heretic Saint: Guglielma of Bohemia, Milan, and Brunate." Church History 74, no. 1 (March 2005): 1–38. http://dx.doi.org/10.1017/s0009640700109643.

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High above Lake Como in Lombardy, overlooking the cathedral city of Como and the southwestern branch of the lake, looms the tiny village of Brunate. It is a picturesque spot, beloved of mountain climbers, which enjoyed a brief heyday as a tourist mecca in the late nineteenth and early twentieth centuries. An efficient if ear-popping funicular railway, inaugurated in 1894, now scales the steep cliff in a brisk seven minutes. But in the Middle Ages, when most of our story is set, Brunate was as remote and inaccessible a site as one could hope to find. A hagiographer around 1600 described it as an “ignoble village on that mountain whose vast ridge towers above the city to the east.… The mountain is arduous and laborious to climb.” In 1578 the village had a mere 156 inhabitants, and as late as 1900 its year-round population was barely over 500.

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5

LOUTHAN, HOWARD. "Mediating Confessions in Central Europe: The Ecumenical Activity of Valerian Magni, 1586–1661." Journal of Ecclesiastical History 55, no. 4 (October 2004): 681–99. http://dx.doi.org/10.1017/s0022046904001484.

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The Capuchin friar, Valerian Magni, was one of the most influential churchmen of the first half of the seventeenth century. A confidant of Pope Urban VIII, an advisor to the emperor Ferdinand II and an intimate of the Polish king Władysław IV, Magni worked tirelessly as a religious mediator for nearly fifty years. This article investigates his ecumenical activity in two major arenas, Bohemia and the Polish-Lithuanian Commonwealth. In the Czech kingdom Magni collaborated with young Archbishop Harrach to counter the Jesuits' harsher policies of reCatholicisation while in Poland he endeavoured to reunite both Protestant and Orthodox communities with the Catholic Church.

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6

Louthan, Howard. "Introduction." Austrian History Yearbook 41 (April 2010): 13–14. http://dx.doi.org/10.1017/s0067237809990051.

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For most scholars, the religious landscape of late medieval Central Europe is familiar terrain. Its geography was most famously mapped in the early twentieth century by the Dutch scholar Johan Huizinga. Casting this period as one of decay and decline, Huizinga shaped the historiography of the late Middle Ages for succeeding generations. The church's moral and institutional failings called forth the reforming efforts of first Jan Hus in Bohemia and then a century later Martin Luther in Germany. But as John Van Engen has recently reminded us, “any historical period called ‘late’ is headed for interpretive trouble.” During the past decade in particular, a number of scholars have reexamined this period and region with fresh eyes.

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7

Ward, W. R. "‘An Awakened Christianity’. The Austrian Protestants and Their Neighbours in the Eighteenth Century." Journal of Ecclesiastical History 40, no. 1 (January 1989): 53–73. http://dx.doi.org/10.1017/s0022046900035429.

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The Austrian Protestants of the eighteenth century are not without their memorials; the noble series of Jahrbücher produced by the Society for the History of Austrian Protestantism and the bicentennial celebrations of Joseph II's Toleration Patent in 1981 have seen to that. But whereas the Hungarian Protestants are perceived as central to the history of their kingdom, the great Protestant emigration from Salzburg in 1731–2 receives a mention in general histories produced outside England, the Moravian propaganda machine has ensured that the religious fate of Bohemia and Moravia figures in the general myth of Protestant revival, and even the development of Silesian Protestantism has attracted new attention, the Austrian Protestants seem never to be centre stage, though their irritating presence in the wings is admitted to goad the Habsburgs in their search for new methods of government.

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8

Evans, R. J. W. "Culture and Anarchy in the Empire, 1540–1680." Central European History 18, no. 1 (March 1985): 14–30. http://dx.doi.org/10.1017/s0008938900016885.

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Drawings from the Holy Roman Empire 1540–1680 must have appeared to the untutored eye as a fairly miscellaneous exhibition of drawings, themselves a very miscellaneous genre. Perhaps their only common ground lies in that even more ineffable geographical expression: the Holy Roman Empire. Yet for all the accidental quality of its provenance, the show possessed a certain logic. Let us note two crude facts about it: firstly the threefold and almost equal division between religious and classical subjects and a third group of “modern” topics, landscape and genre—what might be called the new “inquisitive eye”; secondly the clear focus on the years around 1600 and the area of southern Germany and Bohemia. To both of these aspects I shall return in due course.

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9

Petr Bednařík. "The Jews of Bohemia & Moravia: Facing the Holocaust (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 1 (2009): 242–45. http://dx.doi.org/10.1353/sho.0.0027.

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10

Perett, Marcela K. "A Neglected Eucharistic Controversy: The Afterlife of John Wyclif's Eucharistic Thought in Bohemia in the Early Fifteenth Century." Church History 84, no. 1 (March 2015): 64–89. http://dx.doi.org/10.1017/s0009640714001711.

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The renewed interest in John Wyclif (d. 1384) has brought this late medieval figure back into the spotlight of historians, giving rise to numerous studies evaluating his thought and its implications in the context of late fourteenth century England. However, it is not possible fully to appreciate Wyclif's importance in late medieval European culture without understanding the legacy of his ideas on the continent. According to the accepted narrative, John Wyclif's thought was mediated to the continent through the scholarly contacts between the universities in Oxford and in Prague, and re-emerged in the Latin writings of Jan Hus. This article argues that John Wyclif's thought, especially his critique of the church's doctrine of transubstantiation, found a larger audience among the rural clerics and laity in Bohemia, whom it reached through Peter Payne, who simplified and disseminated the works of the Oxford master. Wyclif's critique of transubstantiation sparked a nationwide debate about the nature of the Eucharist, generating numerous treatises, both in Latin and in the vernacular, on the subject of Christ's presence in the sacrament of the mass. This debate anticipated, a full century earlier, the famous debate between Luther and Zwingli and the Eucharistic debates of the sixteenth century Reformation more generally. The proliferation of vernacular Eucharistic tractates in Bohemia shows that Wyclif's critique of transubstantiation could be answered in a number of different ways that included both real presence (however defined) and figurative theologies—a fact, which, in turn, explains the doctrinal diversity among the Lollards in England.

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11

Law, John E. "Prague, the Crown of Bohemia 1347–1437." Renaissance Studies 21, no. 5 (November 2007): 701–3. http://dx.doi.org/10.1111/j.1477-4658.2007.00417.x.

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12

Ogilvie, Sheilagh. "“So that Every Subject Knows How to Behave”: Social Disciplining in Early Modern Bohemia." Comparative Studies in Society and History 48, no. 1 (January 2006): 38–78. http://dx.doi.org/10.1017/s001041750600003x.

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“Social disciplining” is the name that has been given to attempts by the authorities throughout early modern Europe to regulate people's private lives.1 In explicit contrast to “social control,” the informal mechanisms by which people have always sought to put pressure on one another in traditional societies, “social disciplining” was a set of formal, legislative strategies through which the emerging early modern state sought to “civilize” and “rationalize” its subjects' behavior in order to facilitate well-ordered government and a capitalist modernization of the economy.2 Whether viewed favorably as an essential stage in a beneficent “civilizing process” or more critically as an arbitrary coercion of popular culture in the interests of elites, social disciplining is increasingly regarded as central to most aspects of political, economic, religious, social, and cultural change in Europe between the medieval and the modern periods.3

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13

Mann, Vivian, and Daniel Chazin. "Printing, Patronage and Prayer: Art Historical Issues in Three Responsa." IMAGES 1, no. 1 (2007): 91–97. http://dx.doi.org/10.1163/187180007782347557.

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Abstract"Printing, Patronage and Prayer: Art Historical Issues in Three Responsa" presents texts from 16th-century Italy, 17th-century Bohemia, and 20th-century Russia that explore the following issues: the impact of the new technology of printing on Jewish ceremonial art and limits to the dedication and use of art in the synagogue.

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14

Holešová, Anna. "Baroque religious pilgrimages and decorations of printed pilgrimage guides." Roczniki Biblioteczne 64 (April 6, 2021): 111–34. http://dx.doi.org/10.19195/0080-3626.64.5.

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Pilgrimage guides belong to the most widely published types of religious literature in Bohemia and Moravia in the 17th and 18th centuries. During this period Baroque religiosity grew stronger and the Catholic Church sought to consolidate its position in the country, which inclined to the ideas of the Reformation. Religious pilgrimages, festivities and ceremonies along with the worship of saints and faith in miracles, served as promotional tools of the Catholic faith. In order to spread Marian Piety, Czech and Moravian printers published works written by the representatives of church elites. In their works they dealt with the history of pilgrimage sites related to the Virgin Mary. The prints were published in Latin and German. In addition to the treatise about the pilgrimage sites and miraculous healings, they included prayers, songs and recommendations as to how to behave during a pilgrimage. It was not only the text component which the reader found interesting; he/she was also impressed by the graphic design of the print. The book decoration consisted of vignettes, friezes, typographic ornaments, lines or clichés, which fulﬁ lled an aesthetic and practical function. The customers’ interest was stimulated by copper engraving illustrations and Baroque allegorical frontispieces depicting a Marian statue and miracle picture or by depiction of the concrete pilgrimage site in the form of a veduta. The authors included some of the important Czech illustrators and engravers who collaborated with famous foreign artists.

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15

Klassen, John. "The Disadvantaged and the Hussite Revolution." International Review of Social History 35, no. 2 (August 1990): 249–72. http://dx.doi.org/10.1017/s0020859000009895.

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SummaryThe following survey regards the upper nobility, urban patricians and the clergy of medieval Bohemia as the more privileged, and groups such as the gentry, peasants and urban poor and women as the disadvantaged. There were exceptions within each group. The ethical and moral ideals of Hussite leaders addressed social and economic inequalities and gave hope that a society with greater benefits for the disadvantaged was possible. People from all groups participated in the revolution which in the end however did not produce the hoped for community. Economically, socially and politically Hussite society was not that different from the rest of Europe. Nevertheless, ideas such as religious toleration, popular sovereignty, the dignity of the common man and woman and the destructive powers of greed and violence all raised by the Hussites have survived within European civilization.

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16

Shumsky, Dimitry. "Czechs, Germans, Arabs, Jews: Franz Kafka's “Jackals and Arabs” between Bohemia and Palestine." AJS Review 33, no. 1 (March 30, 2009): 71–100. http://dx.doi.org/10.1017/s036400940900004x.

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Franz Kafka's short story “Schakale und Araber” (Jackals and Arabs) was published in October 1917 in the monthly journalDer Jude, the intellectual organ of German-speaking Zionism founded and edited by Martin Buber. The narrator, an unidentified and pleasant-mannered European man traveling in the desert, makes a stop at an oasis in an Arab area. The circumstances of his journey and its objectives are unknown. It becomes apparent from his story that the man has come to the Arab desert merely by chance “from the far North,” and that he has no intention of remaining in the area for long. All of a sudden, shortly after his “tall [and] white” Arab host has retired to the sleeping area, the narrator finds himself completely surrounded by a pack of jackals. One of them, who introduces himself as “the oldest jackal far and wide,” approaches the man and implores him to solve once and for all the long-standing dispute between the jackals and the Arabs, as the traveler alone—a man hailing from those countries in which reason reigns supreme, which is not the case among the Arabs—is capable of doing so. Once the jackal elder has related to the European traveler the story of his tribe's tribulations, and how they have been compelled to reside alongside the “filthy Arabs” from one generation to the next, another jackal produces a pair of scissors, which, according to the jackals' ancient belief, is to serve the long-awaited man of reason “from the North” to rescue them from their abhorrent and hated neighbors. But at that moment, the Arab caravan leader appears, wielding an immense whip. The reader learns that not only was the Arab awake while the jackal elder sought to persuade the European man to undertake the salvation project and listening attentively to the jackal's words, but in fact, he has been well aware of the jackals' intentions for a long time:It's common knowledge; so long as Arabs exist, that pair of scissors goes wandering through the desert and will wander with us to the end of our days. Every European is offered it for the great work; every European is just the man that Fate has chosen for them. They have the most lunatic hopes, these beasts; they're just fools, utter fools.

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17

Hanak, Walter K. "The Origins of Christianity in Bohemia: Sources and Commentary.Marvin Kantor." Speculum 68, no. 4 (October 1993): 1146–48. http://dx.doi.org/10.2307/2865550.

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18

Pacholski, Jan. "Od relacji z wypraw do przewodnika — początki karkonoskich poradników dla podróżnych na przełomie XVIII i XIX wieku." Góry, Literatura, Kultura 12 (August 1, 2019): 11–32. http://dx.doi.org/10.19195/2084-4107.12.3.

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From travel accounts to guidebooks: The beginnings of guidebooks to the Giant Mountains Karkonosze for travellers in the late 18th and early 19th centuryIn the history of European tourism the Giant Mountains Karkonosze occupy a unique place thanks to the Chapel of St. Lawrence, funded by Count Christoph Leopold Schaffgotsch and located on the summit of Śnieżka. Its construction in the Habsburg dominions in the turbulent period of the Counter-Reformation was meant to finally put an end to the Silesian-Bohemian border dispute and become a visible sign of Catholic rule over the highest mountain range of the two neighbouring countries. The construction of the chapel also marked the beginning of tourism in the highest range of the Sudetes; initially, its nature was religious and focused on pilgrimages to the summit of Śnieżka, featuring, in addition to local inhabitants, also sanatorium visitors to Cieplice Warmbrunn, which was owned by the Schaffgotschs.After the three Silesian Wars, as a result of which the lands to the north of the mountains were separated from the Habsburgs’ Kingdom of Bohemia, the situation in the region changed radically. The Counter-Reformation pressure ceased and the Lutherans began to grow in importance, supported as they were by the decidedly pro-Protestant Prussian state, governed by its tolerant monarch.The period was also marked by an unprecedented growth in the literature on the Giant Mountains — there were poems Tralles, nature studies Volkmar and travel accounts GutsMuths, Troschel and others written about the highest range of the Sudetes. A special role among these writings was played by works aimed at introducing the public from the capital Berlin to the new province of the Kingdom of Prussia, especially to the mountains, so exotic from the point of view of the “groves and sands” of Brandenburg. These publications were written primarily by Lutheran clergymen, which was not without significance to the nature of the works. This was also a time when the first guidebooks to the Giant Mountains were written, with many of their authors also coming from the same milieu.What emerges from this image is a kind of confessionalisation of tourism in the highest mountains of Silesia and Bohemia: on the one hand there are mass Catholic pilgrimages and on the other — a new type of individual tourists who, with a book in hand, traverse mountain paths in a decidedly more independent fashion.

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19

Pacholski, Jan. "Von Expeditionsberichten zum Führer — die Anfänge der Ratgeber für Riesengebirgereisende an der Jahrhundertwende des 18. zum 19. Jahrhundert." Góry, Literatura, Kultura 12 (August 1, 2019): 33–53. http://dx.doi.org/10.19195/2084-4107.12.4.

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From travel accounts to guidebooks: The beginnings of guidebooks to the Giant Mountains Karkonosze for travellers in the late 18th and early 19th centuryIn the history of European tourism the Giant Mountains Karkonosze occupy a unique place thanks to the Chapel of St. Lawrence, funded by Count Christoph Leopold Schaffgotsch and located on the summit of Śnieżka. Its construction in the Habsburg dominions in the turbulent period of the Counter-Reformation was meant to finally put an end to the Silesian-Bohemian border dispute and become a visible sign of Catholic rule over the highest mountain range of the two neighbouring countries. The construction of the chapel also marked the beginning of tourism in the highest range of the Sudetes; initially, its nature was religious and focused on pilgrimages to the summit of Śnieżka, featuring, in addition to local inhabitants, also sanatorium visitors to Cieplice Warmbrunn, which was owned by the Schaffgotschs.After the three Silesian Wars, as a result of which the lands to the north of the mountains were separated from the Habsburgs’ Kingdom of Bohemia, the situation in the region changed radically. The Counter-Reformation pressure ceased and the Lutherans began to grow in importance, supported as they were by the decidedly pro-Protestant Prussian state, governed by its tolerant monarch.The period was also marked by an unprecedented growth in the literature on the Giant Mountains — there were poems Tralles, nature studies Volkmar and travel accounts GutsMuths, Troschel and others written about the highest range of the Sudetes. A special role among these writings was played by works aimed at introducing the public from the capital Berlin to the new province of the Kingdom of Prussia, especially to the mountains, so exotic from the point of view of the “groves and sands” of Brandenburg. These publications were written primarily by Lutheran clergymen, which was not without significance to the nature of the works. This was also a time when the first guidebooks to the Giant Mountains were written, with many of their authors also coming from the same milieu.What emerges from this image is a kind of confessionalisation of tourism in the highest mountains of Silesia and Bohemia: on the one hand there are mass Catholic pilgrimages and on the other — a new type of individual tourists who, with a book in hand, traverse mountain paths in a decidedly more independent fashion.

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20

Hudson, Anne. "Petr Chelčický. A radical separatist in Hussite Bohemia. By Murray L. Wagner. (Studies in Anabaptist and Mennonite History, 25.) Pp. 219. Scottdale, PA: Herald Press, 1983. $19.95." Journal of Ecclesiastical History 36, no. 1 (January 1985): 152–53. http://dx.doi.org/10.1017/s0022046900024325.

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21

BINSKI, PAUL. "Art and propaganda. Charles IV of Bohemia, 1346–1378. By Iva Rosario. Pp. xvii+155+46 colour plates. Woodbridge: Boydell Press, 2000. £45. 0 85115 787 4." Journal of Ecclesiastical History 54, no. 2 (April 2003): 319–89. http://dx.doi.org/10.1017/s0022046903557232.

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22

Kaminsky, Howard. "Petr Chelčický: A Radical Separatist in Hussite Bohemia. Murray L. Wagner." Speculum 60, no. 2 (April 1985): 463–64. http://dx.doi.org/10.2307/2846518.

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23

Levy, Ian Christopher. "John Wyclif and the Eucharistic Words of Institution: Context and Aftermath." Church History 90, no. 1 (March 2021): 21–44. http://dx.doi.org/10.1017/s0009640721000731.

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In matters of eucharistic theology, John Wyclif (d. 1384) is best known for his rejection of the scholastic doctrine of transubstantiation. There were many reasons why Wyclif came to regard this doctrine as fundamentally untenable, such as the impossibility of substantial annihilation and the illogicality of accidents existing apart from subjects, but chief among them was his deep dissatisfaction with the prevailing interpretation of Christ's words, “Hoc est corpus meum,” the words of institution required to confect the sacrament in the Mass. Wyclif insisted that getting this proposition right was essential for a correct understanding of Christ's presence in the Eucharist. This article presents Wyclif's position on this matter within the context of later medieval scholastic discussions in an effort to lend clarity to his larger understanding of eucharistic presence. The article will then trace the reception of Wyclif's ideas to Bohemia at the turn of the fifteenth century, with special attention given to the Prague master Jakoubek of Stříbro. One finds that Wyclif, and then later Jakoubek, developed new and effective means of conceptualizing the conversion of the eucharistic elements, thereby expanding the ways in which one can affirm Christ's presence in the consecrated host and the salvific effects of that presence for faithful communicants.

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24

Woodworth, Cherie. "Converting Bohemia. Force and persuasion in the Catholic Reformation. By Howard Louthan. (New Studies in European History.) Pp. xiv+353 incl. 25 ills. Cambridge: Cambridge University Press, 2009. £60. 978 0 521 88929 2." Journal of Ecclesiastical History 60, no. 04 (October 2009): 846. http://dx.doi.org/10.1017/s0022046909990492.

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25

Murdock, Graeme. "Converting Bohemia: Force and Persuasion in the Catholic Reformation. By Howard Louthan. New Studies in European History. Cambridge: Cambridge University Press, 2009. xv+351 pp. $120.00 cloth." Church History 79, no. 2 (May 18, 2010): 470–72. http://dx.doi.org/10.1017/s0009640710000314.

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26

Strupl, Milos. "Petr Chelčický: A Radical Separatist in Hussite Bohemia. By Murray L. Wagner. Studies in Anabaptist and Mennonite History 25. Scottsdale, Pennsylvania: Herald Press, 1983. 219 pp. $19.95." Church History 54, no. 01 (March 1985): 102. http://dx.doi.org/10.2307/3165767.

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27

Shahar, Shulamith. "From England to Bohemia. Heresy and communication in the later Middle Ages. By Michael Van Dussen. (Cambridge Studies in Medieval Literature, 86.) Pp. x+221. New York–Cambridge: Cambridge University Press, 2012. £55. 978 1 107 01679 8." Journal of Ecclesiastical History 64, no. 3 (June 6, 2013): 612–13. http://dx.doi.org/10.1017/s002204691300047x.

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28

Gabriele Eckart. "The GDR and Anti-Semitism?: A Comparison of Jan Koplowitz' Novel Bohemia, mein Schicksal (1979) and Horst Seemann's Film Hotel Polan und seine Gäste (1981)." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 3 (2009): 68–86. http://dx.doi.org/10.1353/sho.0.0142.

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29

Sisa, József. "Neo-Gothic Architecture and Restoration of Historic Buildings in Central Europe: Friedrich Schmidt and His School." Journal of the Society of Architectural Historians 61, no. 2 (June 1, 2002): 170–87. http://dx.doi.org/10.2307/991838.

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Friedrich Schmidt, the foremost Gothicist of Austria, exerted seminal influence in central Europe through his activities as architect, restorer of historic buildings, and professor at the Vienna Academy of Fine Arts. His unorthodox teaching methods included personal tuition near the drawing board and study trips to examine medieval buildings, attended by students of different ethnic, religious, and cultural backgrounds from all corners of the monarchy and even beyond. The students' school society, called Wiener Bauhütte, or Vienna Building Lodge, published their drawings in albums under the same name. The reception of Gothic in the countries of the Austro-Hungarian Monarchy differed according to local traditions, historical associations, and political circumstances. Revived Gothic best suited church building, in which Schmidt's pupils, often relying on their teacher's models, excelled. Gothic did not fare so well in monumental public architecture, though in the Budapest Parliament House by Imre Steindl, Schmidt's school witnessed the summation of its ambitions and the transcendence of its limitations. Schmidt's orientation in his later life toward German Neo-Renaissance and Neo-Romanesque found echo in several of his pupils' work; these styles again carried national connotations, which were nowhere more apparent than in German- and Czech-inhabited Bohemia. Schmidt and his pupils virtually monopolized the restoration of historic buildings in the monarchy, though their puristic and often destructive practices gave rise to severe criticism as a new century dawned.

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30

ELBEL, MARTIN. "Early Modern Mendicancy: Franciscan Practice in the Bohemian Lands." Journal of Ecclesiastical History 69, no. 1 (June 1, 2017): 39–56. http://dx.doi.org/10.1017/s002204691700063x.

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Using the example of the Bohemian Franciscan Province, and its Olomouc convent in particular, this paper analyses mendicancy after the Reformation. In the early modern period mendicancy remained an important practice in the Franciscan Order. Apart from its economic function, begging was also an important means of interaction between the friars and the people. It was a complicated exchange of goods and services, which helped the friars to secure their position in society and export elements of their spirituality outside the walls of their convents.

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Rosser, Gervase. "Prague and Bohemia. Medieval art, architecture and cultural exchange in central Europe. Edited by Zoë Opačić. (Conference Transactions, 32.) Pp. viii+248+8 colour plates. Leeds: The British Archaeological Association, 2009. £76 (cloth), £36 (paper). 978 1 906540 59 3; 978 1 906540 58 6." Journal of Ecclesiastical History 62, no. 1 (December 14, 2010): 159–60. http://dx.doi.org/10.1017/s0022046910002848.

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David, Zdenek V. "The Magnificant Ride: The First Reformation in Hussite Bohemia. By Thomas A. Fudge. St. Andrews Studies in Reformation History. Aldershot, U.K.: Ashgate, 1998. xiv + 319 pp., 18 black-and-white illustrations. $84.95 cloth." Church History 68, no. 4 (December 1999): 993–95. http://dx.doi.org/10.2307/3170234.

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Scales, Len. "Jan Hus. Religious reform and social revolution in Bohemia. By Thomas A. Fudge. (International Library of Historical Studies, 73.) Pp. xx+367 incl. 3 maps and 8 ills. London–New York: I. B. Tauris, 2010. £54.50. 978 1 84885 142 9; 978 1 84885 222 8." Journal of Ecclesiastical History 64, no. 2 (April 2013): 401–2. http://dx.doi.org/10.1017/s0022046912003065.

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34

Frommer, Ben. "Livia Rothkirchen. The Jews of Bohemia and Moravia: Facing the Holocaust. Lincoln: University of Nebraska Press; Jerusalem: Yad Vashem, 2005. xvi, 447 pp." AJS Review 32, no. 1 (April 2008): 209–11. http://dx.doi.org/10.1017/s0364009408001177.

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Palmitessa, James R. "The Prague Uprising of 1611: Property, Politics, and Catholic Renewal in the Early Years of Habsburg Rule." Central European History 31, no. 4 (December 1998): 299–328. http://dx.doi.org/10.1017/s0008938900017040.

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In 1618, members of the Bohemian estates threw Habsburg officials out of a window of the Prague castle. The Prague defenestration, which has been viewed as the catalyst for the outbreak of the Thirty Years’ War, is one of the best known acts of uprising in early modern Europe. Less well known is an earlier popular uprising that took place below the castle in the Old and New Cities of Prague on Carnival Tuesday, 15 February 1611. In the midst of a bizarre diplomatic and military episode during which foreign troops led by the Bishop of Passau invaded the city, mobs plundered cloisters and monasteries and, in a few cases, threw members of religious orders from church towers.

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David, Zdeněk V. "The Strange Fate of Czech Utraquism: The Second Century, 1517–1621." Journal of Ecclesiastical History 46, no. 4 (October 1995): 641–68. http://dx.doi.org/10.1017/s0022046900080477.

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This article aims to reassess current historical judgements on the Czech Utraquist Church during the second century of its existence, from 1517 to 1621. It seeks to outline the special problems which Bohemian Utraquism faced as a religious via media, partly viewed from the comparative perspective of the kindred phenomenon of the post-Reformation Church of England. After a discussion of the historiographic issues, the focus is on the distinctive development of sixteenth-century Utraquism and its relations to English theology and eastern Orthodoxy. The Church's intermediate position between the Church of Rome and the fully reformed Protestant Churches is then explored more systematically through the writings of the authoritative, but neglected, theologian of sixteenth-century Utraquism, Bohuslav Bílejovský.

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Horníčková, Kateřina. "Beyond the chalice: monuments manifesting utraquist religious identity in the Bohemian urban context in the fifteenth and early sixteenth centuries." European Review of History: Revue europeenne d'histoire 20, no. 1 (February 2013): 137–52. http://dx.doi.org/10.1080/13507486.2012.744883.

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Garey, Howard B. "The Judgment of the King of Bohemia (Le jugement dou roy de Behaingne). Guillaume de Machaut , R. Barton Palmer." Speculum 61, no. 1 (January 1986): 153–55. http://dx.doi.org/10.2307/2854555.

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Láng, Benedek. "Angels Around the Crystal: The Prayer Book of King Wladislas and the Treasure Hunts of Henry the Bohemian." Aries 5, no. 1 (2005): 1–32. http://dx.doi.org/10.1163/1570059053084715.

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Encarnación-Pinedo, Estíbaliz. "Intertextuality in Diane di Prima’s Loba: Religious Discourse and Feminism." Humanities 7, no. 4 (December 16, 2018): 132. http://dx.doi.org/10.3390/h7040132.

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The last three decades have witnessed a significant increase in the academic interest in the Beat Generation. No longer seen as “know-nothing bohemians” (Podhoretz 1958), scholars have extended the scope of Beat studies, either by generating renewed interest in canonical authors, by expanding the understanding of what Beat means, or by broadening the aesthetic or theoretical lens through which we read Beat writers and poets. Among these, the transnational perspective on Beat writing has sparked careful re-examinations of Beat authors and their works that seek to recognize, among other things, the impact that transnational cultures and literatures have had on Beat writers. Diane di Prima’s long poem Loba (Di Prima 1998), a feminist epic the poet started writing in the early 1970s, draws on a vast array of transnational texts and influences. Most notoriously, di Prima works with mythological and religious texts to revise and challenge the representation of women throughout history. This paper explores di Prima’s particular use of world narratives in light of a feminist poetics and politics of revision. Through the example of “Eve” and the “Virgin Mary”, two of the many female characters whose textual representation is challenged in Loba, the first part of the paper considers di Prima’s use of gnostic and Christian discourses and their impact on her feminist politics of revision. The second part of the paper situates Loba in the specific context of Second-Wave feminism and the rise of Goddess Movement feminist groups. Drawing from the previous analysis, this part reevaluates di Prima’s collection in light of the essentialist debate that analyzes the texts arising from this tradition as naïve and apolitical.

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Hiley, David. "Bohemian and Moravian graduals, 1420–1620. By Barry Frederic Hunter Graham. Pp. 641 incl. 69 colour and black-and-white plates. Turnhout: Brepols, 2006. €150. 2 503 51718 8." Journal of Ecclesiastical History 60, no. 03 (July 2009): 591. http://dx.doi.org/10.1017/s0022046909008252.

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Lanceva, A. M. "Exhibition Сzech and Кoman King Wenceslas IV: «Beautiful Style» of Gothic Art. On the 600th Anniversary of the Death of the Czech King." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 186–93. http://dx.doi.org/10.24833/2541-8831-2020-1-13-186-193.

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The article is devoted to the historical and cultural aspects of the development of Czech art in the late Middle Ages on the example of an exhibition held from August 16 to November 3 at Prague Castle, which was dedicated to the 600th anniversary of the death of the Czech and Roman King Wenceslas IV. The author of the article considers the significance of the Czech culture and sacred art in the context of the political and historical specifics of the development of medieval Bohemia and the features of the reign of Vaclav IV, who wasthe son of the Holy Roman Emperor and the Czech King Charles IV . Wenceslas IV is a complex and controversial figure in Czech history, who stood at the «crossroads» of epochs and cultures, around him various disputes persist in historiography up to our time. This article provides an overview of the nature of the sacred artifacts of culture and art presented at the exhibition «Czech and Roman King Wenceslas IV: «beautiful style» of Gothic art», as well as the characteristics of the artistic style , defined in terms of historical and cultural, internal and external political development of the Czech Republic, crosscultural dialogue of the Czech Republic with European countries on the background of the emerging religious controversy in the country. The work takes into account the features of the Late Gothic style in the Central Europe. On the example of the remarkable works of painting, sculpture, fragments of architectural monuments, decorative and applied art and manuscripts, first of all the monumental Wenceslas Bible, many of which were brought to Prague from various European Galleries and Castles of Poland, Germany, France, New York, as well as from private collections, can demonstrate the rise of Czech culture and art in the late XIV-early XV centuries, which was presented the process of cultural accumulation of the European style of the late Gothic, received Czech national artificial identity.

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Brown, Christopher Boyd. "Art and the Artist in the Lutheran Reformation: Johannes Mathesius and Joachimsthal." Church History 86, no. 4 (December 2017): 1081–120. http://dx.doi.org/10.1017/s0009640717002062.

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Luther's student Johann Mathesius, longtime pastor in the Bohemian mining town of Joachimsthal, provides a lens for seeing early modern art and artists through Lutheran eyes, challenging modern interpretations of the dire consequences of the Reformation for the visual arts.1For Mathesius, pre-Reformation art provided not only evidence of old idolatry but also testimony to the preservation of Evangelical faith under the papacy. After the Reformation, Joachimsthal's Lutherans were active in commissioning new works of art to fill the first newly built Protestant church, including an altarpiece from Lucas Cranach's workshop. Mathesius's appreciation of this art includes not only its biblical and doctrinal content but also its aesthetic quality. In an extended sermon on the construction of the Tabernacle in Exodus 31, Mathesius draws on Luther's theology of the special inspiration of the “great men” of world history to develop a Lutheran theology of artistic inspiration, in which artists are endowed by the Holy Spirit with extraordinary skills and special creative gifts, intended to be used in service of the neighbor by adorning the divinely appointed estates of government, church, and household.

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Drozd, Andrew M., and Mikulas Teich. "Bohemia in History." Slavic and East European Journal 45, no. 2 (2001): 382. http://dx.doi.org/10.2307/3086353.

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Agnew, Hugh L., and Mikulas Teich. "Bohemia in History." American Historical Review 105, no. 4 (October 2000): 1419. http://dx.doi.org/10.2307/2651583.

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Komendová, Jitka. "The Chronicle of the Monk of Sazava and the Kievan Chronicle: A Comparison of the Historigraphical Method." Slovene 6, no. 1 (2017): 256–72. http://dx.doi.org/10.31168/2305-6754.2017.6.1.9.

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The article defines the main characteristic features of the Chronicle of the Monk of Sazava,one of a number of Bohemian Latin historiographic works that belong to the group of so-called continuations of Cosmas’s chronicles (Continuationes Cosmae); the article compares the method of the Monk of Sazava with the method used in Old Russian historiography of the same period, namely in the Kievan Chronicle. It focuses on the role of the chronological line in the narrative structure of both texts, and reveals their tendency to break the chronological narrative frame. This tendency, however, is not consistent, and the chronological line is not replaced by another structural principle (as happens, for example, in the Galician-Volhynian Chronicle). Such an approach is defined as hybridization of annalistic structure. The tendency to break the year-by-year structure is related to the insertion of independent literary works into the chronologically organized historical narration, which is particularly evident in the way in which the Monk of Sazava incorporated the text entitled De exordio Zazavensis monasterii into the chronological narration of Cosmas. The typological similarity of the Chronicle of the Monk of Sazava and the Kievan Chronicle is also evident in their ability to incorporate the texts of a non-literary (legal) character. In both chronicles under consideration, the role of the author is more important than in annals, however, the importance of the author is still lower (particularly in the case of the Kievan Chronicle) than in such Latin medieval works by an individual author, as in the Chronicle of Bohemians by Cosmas of Prague. In this respect, the texts analysed here are defined as texts that exceeded the frame of the genre of annals, but did not become chronicles, since their authors could not overcome the diverse character of the sources they used; they were not able to provide the text with a unified narrative perspective and thus to act as an authority defining the method of narration and guaranteeing the credibility of judgment.

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Hayden-Roy, Patrick. "Realism, Tolerance, and Liberalism in the Czech National Awakening: Legacies of the Bohemian Reformation. By Zdeněk V. David. Baltimore, Md.: Johns Hopkins University Press, 2010. xxi + 479 pp. $70.00 cloth." Church History 80, no. 2 (May 13, 2011): 399–401. http://dx.doi.org/10.1017/s0009640711000242.

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Wallace, William V. "Bohemia in History Mikulas Teich." English Historical Review 115, no. 464 (November 2000): 1322. http://dx.doi.org/10.1093/enghis/115.464.1322.

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Luft, David S. "Austrian Intellectual History and Bohemia." Austrian History Yearbook 38 (January 2007): 108–21. http://dx.doi.org/10.1017/s0067237800021445.

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This is an essay about the cultural, political, and geographical location of Austrian intellectual history and the special place of Bohemia and Moravia in that history. A great deal has been written about the multinational and supranational quality of Austrian culture and intellectual life. In practice, however, the Austria referred to in such arguments is usually the Habsburg monarchy of the two generations before World War I. Austrian intellectual history has generally been either strongly centered in Vienna or oriented to a very broad concept of Austria that includes the monarchy as a whole in the late nineteenth century. What is lost between the metropolis and the vast monarchy of many peoples is the centuries-long relationship between Austrian and Bohemia that was the basis for Austrian intellectual life in the eighteenth and nineteenth centuries. I argue here that we should think of Bohemia in the eighteenth and nineteenth centuries as part of Austrian intellectual history in a way that other regions and historic lands in the Habsburg monarchy were not.

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Wallace, W. V. "Bohemia in History Mikulas Teich." English Historical Review 115, no. 464 (November 1, 2000): 1322. http://dx.doi.org/10.1093/ehr/115.464.1322.

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