Reformace ve Slezsku a na Opavsku:
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Czech |
| Veröffentlicht: |
Opava
Slezská Univ., Ústav Historických Věd
2010
|
| Ausgabe: | 1. vyd. |
| Schriftenreihe: | Acta historica Universitatis Silesianae Opaviensis
Supplementa ; 6 |
| Schlagworte: | |
| Online-Zugang: | Abstract Inhaltsverzeichnis |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: Reformation in Silvesia and the Opava (Troppau) region |
| Beschreibung: | 181 S. Ill. |
| ISBN: | 9788072486038 |
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Reformace na Opavsku
Summary
Reformation in Silesia and the
Opava
(Troppau) Region
Radek
Fúkala
The Reformation was of extraordinary importance for both European and Bohemian
history, for it significantly influenced not only politics, thinking and culture but also the
overall atmosphere and feelings of the Christian population of that period. This
immensely agitated and thrilling era, aptly labeled as the confessional age of European
history by modern historians, was undoubtedly ignited by Martin Luther's open
opposition against the papal authority, and his
95
so-called Wittenberg theses were
passionately discussed throughout the Holy Roman Empire in winter
1517/18.
No
doubt that Luther at that time solely called for the reformation of the universal Church
and for the abolishment of indulgence; he indeed did not insist on the separation from
the Catholic world and his aim neither was the disintegration of the Church integrity.
The medieval
universalism,
however, was already on decline: the Reformation certainly
brought along new religiosity. It inspired to new approach to faith, proclaiming
pluralistic perception of faith as well as religious individualism. But the process in no
way represented a cohesive religious movement, since far too many propagators and
supporters of the new religion followed their own paths at least as long as the new
church orders were issued and the new well-organized and homogeneous religious
communities came to existence.
The Reformation, though, was not just a religious transformation; it also entailed new
political, social and ethical ideas and new approaches to education, and it moreover
was closely linked to the thought of the humanist scholars. It affected all social strata.
Everybody had to cope with it
-
from the noble courts to towns and, last but not least,
the countryside. The Catholic mass and the cult of saints were boycotted.
Iconoclasm
occurrences and acts of violence against priests and members of religious orders
proliferated. There were calls for sermons in mother tongue (and the historical sources
provide enough information about Bible translations). Disputations in public turned
into a common thing. People discussed on squares, in pubs, in private with utmost
zeal. The refinement of theological opinion was apparent. The Word of God became
the basis of the entire sphere of religious and social life. Although we certainly cannot
take an insider's look into the intimate life of the Reformation devotees, much
information concerning the everyday life of a believer in early modern ages is unveiled
by the archive sources and, especially, by the contemporary prints published. The new
information medium
—
typography
—
brought not only theological publications,
programmatic writings and treatises but also sermon recordings and leaflet production
with the very first illustrations and cartoons to the general public. The distribution of
printed materials and leaflets in the German milieu culminated as early as during the
1520s. Apart from the well-known imperial cities, the main role here was played by the
164
Summary
Silesian Wroclaw
(Breslau)
where people literally tore Luther's popular writings from
each other's hands.
In result of the
1555
Augsburg religious peace treaty, the churches reinforced their
dogmatic position and they also came to requisite their respective exclusive right to
religious salvation. The cities and religious communities as well as the rulers in the
individual countries had to resolve which form of the Reformation to adopt. The
arbitrary element in this was not only the extant establishment but also the reformed
public. The loss in the German peasant war and the drama of the Anabaptist
community in the Westphalian
Münster,
however, brought about a new chance to
strengthen the local sovereigns' power positions. The establishment of confessions was
affected by both rulers and other authorities in order to reinforce the role of the state
that was supposed to become superior over the Church. This process of
confessionalization found the most fertile ground on the German territory and in
imperial towns. Never before were the worshippers so severely strangled by the
confessional pressure, as the confession of each and every subject during this period
was unconditionally dependent on the authorities. The Roman-Catholic Church came
to rival the reformed churches and it itself represented one of the confessions prior to
the Thirty Years' War.
The state-governed confessionalization affected the culture, the way of thinking and
the people's behavior more than we may imagine. No wonder that, at the turn of the
16th and 17th centuries, isolated politicians and thinkers attempted at separating
religious issues from the power and political sectors, albeit this effort aimed at de-
confessionalizing the state was not eventually successful. On the contrary, Europe
began to suffer from religious wars; but the battlefields indeed were not the decision-
making places as far as the freedom of faith was concerned. The European power
policy moreover revolved around two major conflicts
—
between the Christians and the
Turks on one hand and between the Spanish
Habsburg
Empire and the audacious
Dutch provinces on the other. The early 17th century already witnessed the existence of
power regions with unified confession and religious and political blocks, and the
confessional and political climate in the particular countries aggravated. The Thirty
Years' War as if enclosed this confessional era of European history, but the process of
total confessionalism reigned in the regions under the rule of the Austrian Habsburgs
long to the
1
8th century.
Specific in this respect was Silesia which has not been treated too thoroughly by
modern Czech historiography. It is worth mentioning that the hitherto religious picture
of
Süesian
history has departed from the interpretations of German or, respectively,
Prussian historians, let alone far too many Polish contributions who have not taken
Czech contexts into consideration. It is withal apparent that the Reformation turning
point not only opened a new chapter of Silesian religious and ecclesiastical history but
also a new chapter of Bohemian and Silesian relations. It was Silesia and the
Opava
(Troppau) region that played an immensely interesting and significant role in the power
and confessional conflict between the Protestant opposition forces and the
Habsburg
165
Reformace na Opavsku
rule. The Reformation process in Silesia and the confessionalization of the local society
can serve as an illustrative example here.
The debate as to which path the Reformation took in Silesia and in the
Opava
region
succeeded to noticeably explain several more general issues concerning the religious
history in the period prior to the White Mountain in the Lands of the Bohemian
Crown. Which conclusions, then, has our research revealed in order to better
understand the role and the function of religion in that unsettled period before the
Thirty Years' War? The main results can be summarized in several points as follows.
Wrocław
—
as one of the largest and most prosperous Central-European towns
—
understandably also attracted the intellectual humanist
oeuvre
during the late Middle
Ages. The social tensions, the fiercely formulated verbal protests and the orations
made by the silver-tongued preachers were able to awaken even the members of the
Wroclaw chapter from their lethargy
—
or, more precisely, those who desired to put an
end to all the vices in the clergy and the diocese. The waves of unrest in the Silesian
capital were the result of a phenomenon which, during the 16th century, affected many
countries appurtenant to the Holy Roman Empire, whose major component was the
Bohemian state and its intrinsic part, Silesia.
Luther's criticism pointed at the Catholic Church as well as his questioning of its
legitimacy found ardent response in the northern part of the Bohemian state, and
especially amongst the German-speaking population. Also interested were some
members of the Silesian duchy families. The duchy Reformation in Silesia was headed
both by the
Hohenzollern
Duke George the Pious of
Krnov
Qägerndorf)
and
Frederick II, the
Piast
Duke of Legnica (Liegnitz) and
Brzeg (Brieg).
Favored
preachers at that time were John Hess and
Ambrosius
Moiban, who both acted as a
certain link between the representatives of the "folk" reformation and the reformation
of the city councils. Yet another specific religious group was the followers of Caspar
Schwenckfeld along with the deserted Anabaptists.
In the religious conflicts, precedence was also taken by the up-to-date issue of
Protestant education and the establishment of an university in Silesia. Duke Frederick
II of Legnica and
Brzeg
(Liegnitz-Brieg)
proposed the pre-eminent Melanchton's
disciple, Valentine Trotzendorf, to design the concept of a Protestant university.
Trotzendorf first attempted at establishing a high-quality academy in
Brzeg
and later
headed a grammar school in Goldberg
(Złotoryja).
It certainly was an interesting
attempt even in the framework of other lands of the Bohemian Crown where Silesian
preceptors enjoyed very high repute.
During the religious and cultural process under way, Silesian Protestants failed to form
a unified evangelic Church. This very fact was efficiently employed by the Wroclaw
chapter in the following the anti-Reformation stage, since the chapter perceived the
existence of Protestants on the Silesian territory as illegal, albeit there was a relative
tolerance or even a religious coexistence in many duchies. It was only after issuing the
166
Summary
Silesian variant of Rudolfs Letter of Majesty
ín 1609
that the non-Catholic majority
acquired some legal arguments for its further activity.
The strongest and the most effective organization and administrative structure was
developed in the Legnica and
Brzeg
duchies where the most important role was played
by the local consistory and the Lutheran
superintendants.
The resilient and vigorous
efforts of the Lower-SHesian Piasts, mainly Frederick II of Legnica and George II of
Brzeg,
won high respect not only in the lands of the Bohemian Crown but also abroad.
Especially the glamour of the duchy court in
Brzeg
attracted prominent politicians,
businessmen and craftsmen side by side artists, philosophers, educators and preachers.
Also Duke John of
Münsterberg
and Oels
(Ziębice-Oleśnica)
perceived the new
religion and the new art as a form of family representation. He did not gain respect of
the Silesian power elites by any fascinating political successes but by his extraordinary
intellectual interests and by the construction of a new splendid Renaissance residence
in
Oleśnica (Oels)
which served well even to the future scions of Bohemian King
George of
Poděbrady.
The
Poděbrady
dukes in
Oleśnica
ranked amongst generous
supporters of humanist knowledge, Evangelic Church, Protestant education and
Renaissance art.
The real beginnings of the Reformation in Silesia can be linked not only with the
Legnica and
Brzeg
Piasts and the
Münsterberg
and Oels
(Ziębice-Oleśnica)
Poděbrads,
but also with Duke George of Brandenburg and Ansbach who turned to be the
instigator of the new Hohenzollern's boom. This first
Hohenzollern
duke in
Krnov
was a powerful protector of Protestants in Silesia but mainly throughout the empire,
and his enthusiasm for Reformation earned him the cognomen "the Pious". He
subjected the property of the Catholic Church and its orders to secularization on his
estates
-
several executive administrators and dignitaries worked nearby the margrave
residence in
Krnov,
distributing Martin Luther's ideas on their own estates as well as in
the town itself. The developing reformation movement in the
Krnov,
Głubczyce
(Leobschütz),
Bohumín
(Oderberg)
and
Bytom
(Beuthen)
regions was moreover
characteristic of significant lack of discipline on the side of the clergy who very often
discredited their fellow-believers. Despite this, the Reformation impulses spread via the
margrave court in
Krnov
affected both the local uneventful town society and the
population of the neighboring
Opava
Duchy and the nearby
Těšín (Teschen,
Cieszyn)
region where the Reformation tradition outlived deep to the following centuries.
An important turning point in the history of
Krnov
and the entire duchy was the reign
of the following
Hohenzollern Duke
of
Krnov,
George Frederick of Brandenburg and
Ansbach who later also became the Duke of Prussia. At that time, the region gained
economic power and certain extent of independence, and mainly
—
it experienced
religious and cultural upswing.
Krnov
was not on the periphery of religious
development any longer; it began to play a major role
ín
the framework of the estates'
Protestant opposition movement. During the fights for the Letter of Majesty of Emperor
167
Reformace na Opavsku
Rudolf
II,
the SÜesian
Protestant
block was represented by yet another
Krnov
duke
—
John George of Brandenburg, a fierce enemy of the Spanish-Catholic representatives
and a consistent opponent of the
Habsburg
reHgious and hegemonic plans. On the
outset of the Thirty Years' War, the Reformation-influenced Silesia became the main
ally of the rebellious Bohemian Protestant estates, and the Kmov Hohenzollerns, side
by side the Legnica and
Brzeg,
played almost a symbolical role as radical supporters of
the Bohemian Reformation on an international scale.
The instant and spontaneous response to the Reformation in the northern parts of the
Bohemian state was accompanied by abrupt changes in the spiritual sphere not only in
the
Krnov
region but also on the religious and political scene of
Opava.
The history of
the town of
Opava
is inseparably linked with the dynamic and dramatic development
of Protestantism. Religious problems of both the townsmen and aristocrats were
primarily influenced by two personalities
—
the controversial priest, Blasius Siebenloth,
and the Protestant preacher, Martin Zenkfrey. The contemporary developments clearly
testify to the essential influence of the
Olomouc
bishops. The religious upheaval in
Opava
was mainly contributed to by the re-Catholization course of Bishop William
Prusinovský
of Vickov and Cardinal Franz of Dietrichstein. The intransigent religious
conflict embodied yet another particle in the mosaic of the lV^-century conflicts. On
15
July
1604,
the interdict was imposed by the emperor onto the restless town, and the
religious rebellion of the Protestants in the following years was repressed with the use
of military.
The strong-armed anti-Reformation unleashed by the
Olomouc
bishop was halted only
as late as after the fall of Emperor Rudolf II or, more specifically, in connection with
the affair of Dean Nicolas Sarkander, St John Sarkander's brother. After these
embarrassing experiences, both the Protestant
nobility
and the Lutheran bourgeoisie
began to mobilize and to form much stronger opposition. The absolute majority of the
German Protestants in
Opava
was inclined towards the Silesian religious
oeuvre
and
the Silesian domestic policy while the overwhelming part of the Catholic aristocrats
searched for support in Moravia. This was basically a twofold estates' politics which
emasculated the opposition movement of the Protestant estates in the lands of the
Bohemian Crown.
As it also follows from the above-mentioned context, the Reformation was an essential
phenomenon in Silesian history, and it moreover substantially influenced the
Opava
region. The confessional struggles, then, divided the Christians into two religious and
political sections. The new religious conditions not only mirrored themselves in politics
but also in the spheres of education and art and, logically and intrinsically, in the
mentality of the worshippers. It is quite important that the process of Reformation and
confessionalization in Silesia markedly differed from those in Bohemia and Moravia
and in the territories appurtenant to the reign of the Holy Roman Empire in this
respect. Specific role here was moreover played by several factors departing from the
constitutional position of the lands of the Bohemian Crown. All Silesian dukes were
168
Summary
feoff to the King of Bohemia, and Silesia thus could not become part of the wider
imperial events. These domestic relations, including the position of the Silesian dukes,
resulted in a very specific phenomenon even in the framework of the German
Reformation movement The process of Reformation in Silesia and in the
Opava
region points out at rather varying religious tendencies. The uneven religious and
political development in the particular lands of the Bohemian Crown heavily and
negatively affected the progress of the Reformation and, last but not least, it had a
remarkable impact during the Thirty Years' War.
It does not really matter if the span of the present treatise allows us to explain the
Reformation and the process of confessionalizarion in only a fragmentary way. The
two factors still remain of high relevance to the research of the
pre-Whíte
Mountain
period in Silesia. They at the same time evoke numerous questions and inspire
countless issues to solve. As soon as it is possible to research the issue of the
pre-
White Mountain religious development in the associated lands of the Bohemian
Crown, it will also be much easier to outline and determinate its specific and general
features and, at the same time, thoroughly capture all the factors caused by the
Bohemian estates' uprising in the period between
1618
and
1620
up to the outbreak of
the Thirty Years' War. This can even more eloquently underline the significance of and
the effect on the Silesian Reformation during the development of both Bohemian and
Moravian estate society in the upright tragic and frantic post-White Mountain period.
The differences resulting from the wresting, as it was, religious opinions, the co¬
existence of the particular confessions, the prolific artistic production as weU as the
language priorities in effect amongst the Bohemian, Polish, German and Jewish ethnics
indeed represent a groundbreaking testimony to the religious and cultural nature of the
early modern Silesian estate and duchy society
—
a society which was immensely
inviting towards the rest of the world and whose share in the treasury of the European
civilization
Ís,
as simple as it can be, outside any doubt.
169
Slovo úvodem
.6
Úvod
.7
I. Reformace ve Slezsku
.13
Slezsko v českém předbělohorském státě
-
organizačně právní struktury
.13
Vratislavská katedrální kapitula a diecéze
.21
Změna náboženské atmosféry a první reakce na reformaci ve Slezsku
.31
Ve víru reformace (slezský protestantismus)
.39
Krnov jako ohnisko knížecí reformace v Horním Slezsku
.46
Nábožensko-mocenské plány lehnicko-břežských knížat a jejich úloha v období
reformace
.55
Ve znamení obnovy
—
nástup protireformace
.64
II.
Reformace na Opavsku
.69
Ohlas reformace na Opavsku v letech
1524-1569.69
Počátky protireformace v Opavě za biskupa Viléma Prusinovského
.80
Prolog opavského případu
.80
Profil osobnosti biskupa Prusinovského
.81
Biskupova diplomatická mise do Polska.
.86
Nešťastná visitace v
Opave.
.88
Konec náboženské koexistence v Opavě.
.92
Opava-město heretiků
.96
Na
ceste k
velkému účtování
.97
Jaktařskj inádent:.
.98
D
itrichštejnova provokativní vitýtace
.99
Bašta reformace
.101
Říšský
acht.103
Geißbergrova
trestní výprava a klamné
nadeje
Opavských
.106
Neúspěšná protireformace na Opavsku a aféra děkana Mikuláše Sarkandera
.111
Na
ceste k
spiknutí.
.112
Rozbouřená Opava
.116
Vleklý proces
s
obviněným děkanem
.118
Pokusy mocných o nastavení procesu
.121
Útek vyškovského vé^ně.
.123
Konec spiknutí proti smlouvě libeňské.
.126
Závěr
.129
Seznam zkratek
.135
Prameny a literatura
.136
Archivní prameny
.136
Edice pramenu
.137
Bibliografie
.141
Seznam obrazových příloh
.160
Summary
.164
Rejstřík osob
.170
Rejstřík zeměpisných názvů
.176 |
| any_adam_object | 1 |
| author | Fukala, Radek 1963- |
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| building | Verbundindex |
| bvnumber | BV039588531 |
| ctrlnum | (OCoLC)756336940 (DE-599)BVBBV039588531 |
| edition | 1. vyd. |
| era | Geschichte 1518-1618 gnd |
| era_facet | Geschichte 1518-1618 |
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| geographic | Troppau Region (DE-588)4432916-7 gnd Mährisch-Schlesien (DE-588)7515303-8 gnd |
| geographic_facet | Troppau Region Mährisch-Schlesien |
| id | DE-604.BV039588531 |
| illustrated | Illustrated |
| indexdate | 2024-07-20T05:48:52Z |
| institution | BVB |
| isbn | 9788072486038 |
| language | Czech |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-024439671 |
| oclc_num | 756336940 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 181 S. Ill. |
| publishDate | 2010 |
| publishDateSearch | 2010 |
| publishDateSort | 2010 |
| publisher | Slezská Univ., Ústav Historických Věd |
| record_format | marc |
| series | Acta historica Universitatis Silesianae Opaviensis |
| series2 | Acta historica Universitatis Silesianae Opaviensis : Supplementa |
| spelling | Fukala, Radek 1963- Verfasser (DE-588)13195895X aut Reformace ve Slezsku a na Opavsku Radek Fukala 1. vyd. Opava Slezská Univ., Ústav Historických Věd 2010 181 S. Ill. txt rdacontent n rdamedia nc rdacarrier Acta historica Universitatis Silesianae Opaviensis : Supplementa 6 Zsfassung in engl. Sprache u.d.T.: Reformation in Silvesia and the Opava (Troppau) region Geschichte 1518-1618 gnd rswk-swf Reformation (DE-588)4048946-2 gnd rswk-swf Troppau Region (DE-588)4432916-7 gnd rswk-swf Mährisch-Schlesien (DE-588)7515303-8 gnd rswk-swf Mährisch-Schlesien (DE-588)7515303-8 g Troppau Region (DE-588)4432916-7 g Reformation (DE-588)4048946-2 s Geschichte 1518-1618 z DE-604 Acta historica Universitatis Silesianae Opaviensis Supplementa ; 6 (DE-604)BV035805905 6 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024439671&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024439671&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis |
| spellingShingle | Fukala, Radek 1963- Reformace ve Slezsku a na Opavsku Acta historica Universitatis Silesianae Opaviensis Reformation (DE-588)4048946-2 gnd |
| subject_GND | (DE-588)4048946-2 (DE-588)4432916-7 (DE-588)7515303-8 |
| title | Reformace ve Slezsku a na Opavsku |
| title_auth | Reformace ve Slezsku a na Opavsku |
| title_exact_search | Reformace ve Slezsku a na Opavsku |
| title_full | Reformace ve Slezsku a na Opavsku Radek Fukala |
| title_fullStr | Reformace ve Slezsku a na Opavsku Radek Fukala |
| title_full_unstemmed | Reformace ve Slezsku a na Opavsku Radek Fukala |
| title_short | Reformace ve Slezsku a na Opavsku |
| title_sort | reformace ve slezsku a na opavsku |
| topic | Reformation (DE-588)4048946-2 gnd |
| topic_facet | Reformation Troppau Region Mährisch-Schlesien |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024439671&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024439671&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV035805905 |
| work_keys_str_mv | AT fukalaradek reformaceveslezskuanaopavsku |