"Já pevně věřím a vyznávám ...": rekatolizace na Novém Městě pražském v době pobělohorské
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Czech |
| Veröffentlicht: |
Praha
Scriptorium [u.a.]
2012
|
| Ausgabe: | Vyd. 1. |
| Schriftenreihe: | Documenta Pragensia
Monographia ; 28 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: "I firmly believe and confess ...": counter-reformation in Prague new town in the post-white mountain period |
| Beschreibung: | 326 S. Ill. |
| ISBN: | 9788086852461 9788087271667 9788074145254 |
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| 245 | 1 | 0 | |a "Já pevně věřím a vyznávám ..." |b rekatolizace na Novém Městě pražském v době pobělohorské |c Olga Fejtová |
| 246 | 1 | 3 | |a Rekatolizace na Novém Městě pražském v době pobělohorské |
| 250 | |a Vyd. 1. | ||
| 264 | 1 | |a Praha |b Scriptorium [u.a.] |c 2012 | |
| 300 | |a 326 S. |b Ill. | ||
| 336 | |b txt |2 rdacontent | ||
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| 338 | |b nc |2 rdacarrier | ||
| 490 | 1 | |a Documenta Pragensia : Monographia |v 28 | |
| 500 | |a Zsfassung in engl. Sprache u.d.T.: "I firmly believe and confess ...": counter-reformation in Prague new town in the post-white mountain period | ||
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Datensatz im Suchindex
| _version_ | 1804150541169721344 |
|---|---|
| adam_text | OBSAH
1.
ÚVOD
...................................................................11
2.
VYMEZENÍ ZÁKLADNÍCH POJMŮ
-
KONFESIONALIZACE, KATOLICKÁ
KONFESIONALIZACE, REKATOLIZACE, PROTIREFORMACE
A KATOLICKÁ OBNOVA VE VZTAHU
К
SOCIÁLNÍM A NOVÝM
KULTURNÍM DĚJINÁM A REFLEXE TERMINOLOGICKÉ DISKUSE
VLITERATUŘE
..........................................................18
2.1.
VZNIK POJMU KONFESIONALIZACE (ERNST
WALTER
ZEEDEN)
A ZÁKLADNÍ DISKUSE O TERMÍNU V DÍLE HEINZE
SCHILLINGA
A WOLFGANGA REINHARDA
...................................................18
2.2.
KRITIKA KONCEPTU KONFESIONALIZACE
.....................................25
2.3.
AKTUÁLNÍ STAV ZAHRANIČNÍCH VÝZKUMŮ V KONTEXTU
PARADIGMATU KONFESIONALIZACE
..........................................37
2.4.
STŘEDOVÝCHODNÍ EVROPA A ČESKÉ ZEMĚ V ZAHRANIČNÍCH
VÝZKUMECH V KONTEXTU PARADIGMATU KONFESIONALIZACE
.............52
2.5.
KONFESIONALIZACE V KONTEXTU NOVÝCH KULTURNÍCH DĚJIN
.............58
2.6.
ČESKÁ LITERATURA
К
TÉMATU KONFESIJNÍHO VÝVOJE ČESKÝCH ZEMÍ
V
17.
STOLETÍ
...................................................................67
3.
ZÁKLADNÍ OKRUH PRAMENŮ
...........................................80
4.
NÁBOŽENSKO-POLITICKÝ, SPRÁVNÍ A SOCIÁLNĚEKONOMICKÝ
RÁMEC REKATOLIZAČNÍHO PROCESU NA NOVÉM MĚSTĚ PRAŽSKÉM
V DOBĚ POBĚLOHORSKÉ
................................................94
4.1.
NOVÉ MĚSTO PRAŽSKÉ JAKO SOUČÁST PRAŽSKÉHO SOUMĚSTÍ
...............94
4.2.
NÁBOŽENSKO-POLITICKÝ A SPRÁVNÍ VÝVOJ NOVÉHO
MÈSTA
PRAŽSKÉHO V
17.
STOLETÍ
................................................... 112
4.3.
SOCIÁLNĚ-EKONOMICKÉ DŮSLEDKY REKATOLIZAČNÍ POLITIKY
NA NOVÉM MĚSTĚ PRAŽSKÉM (EMIGRACE A KONFISKACE)
.................133
5.
NÁBOŽENSKÝ ŽIVOT NA NOVÉM MĚSTĚ PRAŽSKÉM V DOBĚ
POBĚLOHORSKÉ VE SVĚTLE NORMATIVNÍCH PRAMENŮ STÁTNÍ
A CÍRKEVNÍ PROVENIENCE
.............................................145
5.1.
REFLEXE POSTUPU REKATOLIZAČNÍ POLITIKY NA NOVÉM MĚSTĚ
PRAŽSKÉM V NORMATIVNÍCH PRAMENECH
ZEMÈPANSKÉ
PROVENIENCE A V MĚSTSKÉ KORESPONDENCI
..............................145
5.2.
OHLAS REGULACE NÁBOŽENSKÉHO ŽIVOTA NA NOVÉM MÉSTĚ
V NORMATIVNÍCH CÍRKEVNÍCH PRAMENECH
...............................183
5.3.
ODEZVA REKATOLIZAČNÍ POLITIKY V SOUDNÍCH PRAMENECH
SVĚTSKÉ A CÍRKEVNÍ PROVENIENCE
.........................................192
6.
PRIVÁTNÍ SFÉRA KAŽDODENNÍHO ŽIVOTA MĚŠŤANŮ NA NOVÉM
MÉSTĚ PRAŽSKÉM V DOBĚ POBĚLOHORSKÉ POD VLIVEM
REKATOLIZAČNÍ POLITIKY
............................................200
6.1.
TESTAMENTÁRNÍ PRAXE NA NOVÉM MĚSTĚ PRAŽSKÉM A PROMĚNY
RELIGIOZITY V MĚŠŤANSKÉM PROSTŘEDÍ
...................................200
6.2.
MĚŠŤANSKÁ KNIŽNÍ KULTURA V KONTEXTU REKATOLIZAČNÍ POLITIKY.
.. 233
6.2.1.
KNIHTISK A OBCHODOVÁNÍ
S
KNIHOU NA NOVÉM
MÈSTE
V
DOBÈ
POBĚLOHORSKÉ
.....................................................233
6.2.2.
RECEPCE NÁBOŽENSKÉ LITERATURY V KNIHOVNÁCH
NOVOMĚSTSKÝCH MĚŠŤANŮ V
17.
STOLETÍ
.................................240
6.2.3.
NÁBOŽENSKÁ LITERATURA V KNIHOVNÁCH MĚŠŤANSKÝCH
ELIT NOVÉHO MĚSTA PRAŽSKÉHO V DOBĚ POBĚLOHORSKÉ
................255
6.2.4.
ČETBA NÁBOŽENSKÉ LITERATURY NA NOVÉM MĚSTĚ PRAŽSKÉM
V
17.
STOLETÍ V KONTEXTU DOMÁCÍHO I ZAHRANIČNÍHO VÝVOJE
.........264
7.
ZÁVĚR
.................................................................275
8.
SOUPIS PRAMENŮ A LITERATURY
......................................283
POZNÁMKA
К
ILUSTRACÍM
.........................................................320
SUMMARY
...................................................................321
SUMMARY
I FIRMLY BELIEVE AND CONFESS...
COUNTER-REFORMATION IN PRAGUE NEW TOWN
IN THE POST-WHITE MOUNTAIN PERIOD
С
f
zech
historians have traditionally divided the early modern era into the
pre-
and post-White Mountain periods. Despite the application of new
methodological approaches, the religious and political changes implemented
after the Battle of White Mountain are still perceived as the key factors that
shaped the structure and the long-term development of Czech society. Executed
by the provincial and ecclesiastical authorities, the final goal of the Counter-
Reformation policy was the creation of confessionally homogenous space.
The royal towns offered ideal conditions for putting the religious reforms into
practice. They were directly subordinate to the monarch, who often intervened in
the towns administration. After
1547
the crown s control of royal towns increased
significantly and the last remnants of post-Hussite quasi-autonomous status
were eliminated. Both tendencies were apparent especially in the four towns of
Prague, at the centre of Bohemia. Measures taken by the royal and ecclesiastical
authorities were influenced by the political and administrative division of the
capital. Though directed at Prague as a whole, the implementers of the Counter-
Reformation policy also had to consider the particularities of the Prague towns.
The confessional changes in the everyday life of their inhabitants can be assessed
primarily through focusing on the individual parts that remained separated until
1784.
The present monograph traces the confessional development of the New
Town, which was distinctive for having the densest Protestant (mainly Utraquist)
population, and the most developed network of Protestant parishes.
The study interprets the secular and spiritual Counter-Reformation policy
carried out in the New Town as a part of the Catholic confessionalization
process. The confessionalization concept was introduced in the European
historiography by the German historians in the
1980s.
In the case of Czech
lands it is used to analyse the combined strategies of state and ecclesiastical
power that were employed to secure the confessional homogeneity. However,
the monograph does not focus only on the political practice as it was
documented in normative sources. Stimulated by the methods of The New
Cultural History the study also discusses the reflection of and responses to
the Counter-Reformation policy and the broader issues of religious practices
and popular religiosity (in terms of Scribners anthropological definition). The
expressions of popular religiosity are determined both by confessional and
social environment. The spiritual life of the New Town s inhabitants is therefore
analysed in the context of their urban status.
The imperially-directed confessional change (given legal force in the
1627
Renewed Land Ordinance and stipulated politically in the Treaty of Westphalia)
affected different social structures with diverse dynamics and intensity.
Confessional and political changes in the New Town were shaped by the
experience of the first phase of the Counter-Reformation. It was characterised
by the military occupation of the town, punishments for taking part in the
REKATOLIZACE NA
NOVÉM MĚSTĚ PRAŽSKÉM V DOBĚ POBĚLOHORSKÉ
rising, confiscations of burghers property and emigration of a significant part
of the population. To assess the strategies that were employed to carry out the
Catholic confessionalization, two types of sources are used. Normative material
gives an insight into the contents and dynamics of the Counter-Reformation
policy. Judicial spiritual and secular sources reveal the reactions of urban
society to the Counter-Reformation practices. Additionally, the testaments and
inventory lists for wills are used to trace the reactions of town s population to
the Counter-Reformation process.
The Counter-Reformation policy practiced in New Town originated in the
institutions of provincial and ecclesiastic administration. Though the provincial
authorities took the leading role, the Prague archbishopric also influenced
a significant number of particular decisions. Moreover, the ecclesiastical
administration in Prague s towns followed its own purposes, which not
always coincided with the intentions of secular institutions. In the New Town
the
Augustinian,
Franciscan and Jesuit orders enjoyed the official support of
provincial authorities and they administered the Counter-Reformation reforms.
Until the late 17th century, the Jesuits won only limited recognition from the
New Town community. The
Augustinians
and Franciscans were supported by
the local Catholic inhabitants. Yet even their activities often clashed with the
local administration.
The progress of the secular provincial Counter-Reformation policy in the
post-White Mountain period can be divided into several phases. First period
brought a series of restrictive measures and culminated with promulgation of
the Renewed Land Ordinance and with setting up the Counter-Reformation
commission. In a formal sense, the Counter-Reformation commission was
the bureaucratic and organizational centre of the movement. The second
phase lasted from the early 1630s to the late 1640s. By that time, the worsening
military, political and economic conditions caused the relaxation of the
restrictive policy. The existing religious restrictions were now integrated in the
broader framework of the so-called
gute Policey -
an imperial policy aimed
at disciplining the society. In the 1650s and 1660s the practices of provincial
institutions were temporarily stabilized, but the following two decades
witnessed a renewal of the restrictive actions against the non-Catholics and
the Catholics who practised only the formal modes of worship. Since it was
assumed that the former moderate measures led either to open heresy or to
time-serving Catholic worship among the converts, new restrictions were
introduced in the 1670s and 1680s and were eased only in the 1690s.
Although the process of Catholic confessionalization was formally completed
by the first half of the 17th century, from the perspective of the normative secular
sources it intensified in the second half of the century. Unlike the formal and
stereotypical control over the confessional belonging that was typical of the
first half of the 17th century, the new methods strived to verify the credibility of
conversion and examined the daily religious practices of the local inhabitants.
Additionally, superstitious practices and popular magic werepersecuted, though
they did not represent the most important part of the secular and spiritual
SUMMARY
religious policy. The purely religious interests of the provincial authorities were
in the second half of the 17th century combined with the more general effort
to discipline the local urban community. The disciplinary actions originated
commonly in the institutions of the royal administration. However, in the New
Town local inhabitants also had a measure of administrative competence
(
for
example in poor law and price regulation). Provincial Counter-Reformation
policy was predominantly interested in the public sphere of the burghers lives.
Its alpha and omega was to establish the formal aspects of Catholic religiosity
-
a process successfully completed at the end of the 17th century.
With the aim of providing a solid and professional foundation for the
confessionalization policy, the ecclesiastical institutions in the immediate
post-White Mountain period focused on the regulation and control of the
forms of worship in the parishes. They also tried to regularize book censorship.
Censorship was placed firmly in the hands of ecclesiastical administration
and represented the key instrument of the Counter-Reformation policy. From
the mid-l? 1 century the ecclesiastical institutions in the New Town began
monitoring the religious beliefs of
individuais
by holding annual mandatory
confessions. In the 1670s the record-keeping practice became so formalized
that the ecclesiastical administration could shift their focus on the organization
of religious life including the preparation of processions and religious feasts.
From the 1680s the Church gradually abandoned the mechanism of the formal
control and regulation of the external forms of the Catholic religiosity. It
concentrated more on the quality of Catholic religiosity among the New Town
population. Above all, the ecclesiastical accounts documented the Church s
individual approach to the community.
The norms of the ecclesiastical administration corresponded to the secular
Counter-Reformation policy, albeit in slightly advanced manner. According to
the ecclesiastical sources the religious situation in the New Town had stabilized
already by the 1680s. By contrast, the documents of the secular institutions
recorded success only in the 1690s. In both cases stabilization meant the
formal change when most of the New Town s inhabitants attended the annual
confession, and participated in processions and religious feasts. An important
feature of the ecclesiastical administration was its minimal effort to participate
in the
gute Policey
programme pursued by the provincial institutions. Rather
than aiming at the broader social and moral reform of urban society, the
Catholic Church concentrated on promotion of deeper Catholic religiosity
among the population.
The town administration did not willingly embrace the Counter-Reformation
policy in the first half of the 17th century. When possible, unpopular measures
were to a certain degree ignored. However, the disapproving attitude of
the Catholic councillors did not result from their support of non-Catholic
confessions. It mirrored the general character of town policy that focused on
protection of local interests, thus reflecting locally- and socially- rather than
confessionaJly-based identity. Moreover» the Counter-Reformation sanctions
were often directed at the family members, relatives, friends and associates of
REKATOLIZACE NA
NOVÉM MĚSTĚ PRAŽSKÉM V DOBĚ POBĚLOHORSKÉ
the councillors. Therefore, not even in the second half of the 17th century did the
New Town council pursue an active restrictive policy against non-Catholics.
The integral part of the town policy was the effort to determine the boundaries
of the Catholic Church s authority, primarily in terms of rights of patronage over
the parish churches. The town council regarded the activities of the Catholic
Church as an invasion of civic autonomy, regardless of the religious dimension.
The controversy between the New Town council and the ecclesiastical
institutions over the appointment of parish officials and administration of
endowments for parish churches intensified in the 1650s, easing only in the
1690s with the stabilisation of the confessional climate.
The registers of non-Catholics inhabitants also show the limits of the Counter-
Reformation policy. According to the early records from the 1630s,
12
percent
of the New Town population were non-Catholic. Though the number decreased
significantly by the the end of the century, the ultimate goal of the secular
and spiritual Counter-Reformation policy
-
the creation of a confessionally
homogenous society
-
was not achieved. A broad spectrum of measures
was implemented. Coercive methods ranged from military occupation to
bureaucratic and organization pressure and were later accompanied by
the educational activities that relied on the catechism, Church schools and
organization of the communal religious life.
Considering the qualitative change in the gravity of the offences, the judicial
sources related to the progress of Counter-Reformation in the New Town can
be divided into two periods. Up to mid- 17th century the cases of resistance of
the New Town inhabitants against the Catholic Church dominated judicial
business. Later, in the second half of the century, most charges were brought
against the non-Catholics and formal Catholics who were forced to convert or
to confirm their Catholic belief on the ground of confession and communion.
Without exception the accused were secret non-Catholics that practised the
non-Catholic confession in privacy or in informal communities that met in the
outskirts of town or beyond the town walls. The term non-Catholic confession
applied in the second half of the 17th century primarily to Lutheranism, which
was still distinguished from Utraquism. The sentences for religious offences
ranged from fines to forced labour, public penance and imprisonment. Capital
punishment was not commonly used in the actions against the non-Catholics
in New Town. Both the intensity with which the offences occurred and the form
of the sentences changed during the second half of the 17th century. Only very
rarely were full citizens accused: charges of heresy were levelled primarily against
the lower classes. The frequency with which the cases of heresy were uncovered
documented the progressive dynamics of Catholic confessionalization in the
New Town. It suggests that despite the efforts of secular and spiritual authorities,
commitment to Catholicism was not profound in the New Town. On one hand
the Catholic belief was a part of the everyday life in the New Town; on the
other, the acceptance of Catholicism among the inhabitants took different and
variable forms. To confirm sincere Catholic belief in the 1670s, it was enough
SUMMARY
to fulfil the formal requirement of annual Easter confession. Thus, the court
records displayed mostly the extreme opposition to the Counter-Reformation.
lhe
progress of Catholic confessionalization in the New Town was also
recorded in the testaments (wills) of the burghers. Though the form of early
modern testaments were of course formulaic, the bequests ad
pias causas
commonly used in the 17th century reveal the relation of the testators to
their formalized religiosity. They combined the elements of charity and the
support of the formal and informal components of the Church. The basic
motivation behind such bequests was the testators effort to ensure salvation .
The transformation of the spiritual life of the urban society is also revealed in
the form of the testaments. The development of their formal and contextual
character can be divided into three phases. The pre-White Mountain period
was influenced by the Utraquist form of religiosity; the three decades after the
Battle of White Mountain represented the transition period; finally the second
half of the 17th century witnessed the appearance of the Catholic rhetoric in
the testaments that became firmly established from the 1680s. Other local
particularities of Catholicism in the New Town include the somewhat restricted
influence of the Jesuits (with the exception of the popular sodality at the Chapel
of Corpus
Christi),
and the more important roles played by the Franciscans and
the
Augustinians.
Further, the testaments from the New Town also highlight
the limited and only slowly growing popularity of confraternities among the
local inhabitants.
Though the testaments represented a part of the confessionally-determined
religiosity of the testators, they were only an outward manifestation of their
beliefs. Insight into the inner reflection of the religiosity can be gained from
the inventory lists of the books possessed by the burghers. The inner and
outward forms of religiosity as they were documented in testaments and
library inventories often stood in direct contradiction. The possession and
reading of books belonged into the private sphere of the burghers life and often
disclosed the remaining attachment to the attributes of illegal confessions. The
library inventories reveal the limits of the Counter-Reformation measures and
censorship. Non-Catholic literature outweighed Catholic material until the
1670s, and the possession of Protestant books was not necessarily kept a secret.
However, all Protestant texts listed in the inventories of private libraries were
published in the pre-White Mountain period and remained in the possession of
the burghers throughout the 17th century. There is no evidence that New Town
citizens obtained religious books that were printed abroad by the post-White
Mountains emigrants and smuggled to Bohemia.
As a result of greater pressure put on the political and intellectual elites,
Catholic literature appeared more frequently in the libraries of the New Town s
councillors. Nevertheless, even the town hall officials possessed certain amount
of Protestant publications, though they did not use them for religious practice.
To a certain degree, the reading patterns of the urban elites corresponded to
their relatively autonomous status. Yet, they reflected also the official religious
policy promoted by state and ecclesiastical authorities. In search for parallels
REKATOLIZACE NA NOVÉM MĚSTĚ PRAŽSKÉM V DOBĚ POBĚLOHORSKÉ
in the reception of religious literature in the New Town and in a broader Central
European milieu, only the towns that experienced the similar process of
Catholic confessionalization can be compared.
Although the royal and ecclesiastical Counter-Reformation policy was
undoubtedly successful, and the process of Catholic confessionalization in
the New Town was completed by the 1690s, elements of the non-Catholic
confessions remained present in the community. The confessionalization
processes affected only slowly the private life of the burghers. Even at the end
of the 17th century Protestant texts constituted part of their library collections.
The Counter-Reformation measures influenced the public life and the outward
form of religiosity, whereas its inner form stayed partly untouched. The key
factors in shaping the religious mentality of the society were the catechism and
confessionally-determined education. However, they influenced primarily the
younger generation and they had rather gradual than immediate results.
The inability to penetrate the private sphere and the high degree of
formalization of the public religiosity created the conditions for a new
appearance of heresies in the 1720s. Unlike the Protestant opposition in the
17th century, the non-Catholic activities at the beginning of the 18th century
suggested the final break from the traditional Utraquist principles and the
shift towards Lutheranism. Nevertheless, ties between the non-Catholics in
Bohemia and the Lutheran communities abroad were too loose to promote
a deeper reception of Lutheranism. A certain indifference of the Czech non-
Catholic milieu accompanied by the growing importance of the baroque
religiosity, which became an indivisible part of the popular belief in the late 18th
century, resulted therefore in only a limited response to the Edict of Tolerance.
|
| any_adam_object | 1 |
| author | Fejtová, Olga 1962- |
| author_GND | (DE-588)131733907 |
| author_facet | Fejtová, Olga 1962- |
| author_role | aut |
| author_sort | Fejtová, Olga 1962- |
| author_variant | o f of |
| building | Verbundindex |
| bvnumber | BV041142834 |
| classification_rvk | NN 3135 |
| ctrlnum | (OCoLC)852807546 (DE-599)BVBBV041142834 |
| discipline | Geschichte |
| edition | Vyd. 1. |
| era | Geschichte 1620-1648 gnd |
| era_facet | Geschichte 1620-1648 |
| format | Book |
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| geographic | Böhmische Länder (DE-588)4069573-6 gnd Prag-Neustadt (DE-588)4076318-3 gnd |
| geographic_facet | Böhmische Länder Prag-Neustadt |
| id | DE-604.BV041142834 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T00:40:34Z |
| institution | BVB |
| isbn | 9788086852461 9788087271667 9788074145254 |
| language | Czech |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-026118437 |
| oclc_num | 852807546 |
| open_access_boolean | |
| owner | DE-12 DE-11 DE-M457 |
| owner_facet | DE-12 DE-11 DE-M457 |
| physical | 326 S. Ill. |
| psigel | DHB_JDG_ISBN_1 |
| publishDate | 2012 |
| publishDateSearch | 2012 |
| publishDateSort | 2012 |
| publisher | Scriptorium [u.a.] |
| record_format | marc |
| series | Documenta Pragensia |
| series2 | Documenta Pragensia : Monographia |
| spelling | Fejtová, Olga 1962- Verfasser (DE-588)131733907 aut "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské Olga Fejtová Rekatolizace na Novém Městě pražském v době pobělohorské Vyd. 1. Praha Scriptorium [u.a.] 2012 326 S. Ill. txt rdacontent n rdamedia nc rdacarrier Documenta Pragensia : Monographia 28 Zsfassung in engl. Sprache u.d.T.: "I firmly believe and confess ...": counter-reformation in Prague new town in the post-white mountain period Geschichte 1620-1648 gnd rswk-swf Gegenreformation (DE-588)4019710-4 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 gnd rswk-swf Prag-Neustadt (DE-588)4076318-3 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 g Prag-Neustadt (DE-588)4076318-3 g Gegenreformation (DE-588)4019710-4 s Geschichte 1620-1648 z DE-604 Documenta Pragensia Monographia ; 28 (DE-604)BV009943157 28 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026118437&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026118437&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Fejtová, Olga 1962- "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské Documenta Pragensia Gegenreformation (DE-588)4019710-4 gnd |
| subject_GND | (DE-588)4019710-4 (DE-588)4069573-6 (DE-588)4076318-3 |
| title | "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské |
| title_alt | Rekatolizace na Novém Městě pražském v době pobělohorské |
| title_auth | "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské |
| title_exact_search | "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské |
| title_full | "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské Olga Fejtová |
| title_fullStr | "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské Olga Fejtová |
| title_full_unstemmed | "Já pevně věřím a vyznávám ..." rekatolizace na Novém Městě pražském v době pobělohorské Olga Fejtová |
| title_short | "Já pevně věřím a vyznávám ..." |
| title_sort | ja pevne verim a vyznavam rekatolizace na novem meste prazskem v dobe pobelohorske |
| title_sub | rekatolizace na Novém Městě pražském v době pobělohorské |
| topic | Gegenreformation (DE-588)4019710-4 gnd |
| topic_facet | Gegenreformation Böhmische Länder Prag-Neustadt |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026118437&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=026118437&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV009943157 |
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