Papers by Gabriel Peter Hunčaga
Historica, 2024
The Dominicans played an important religious and social role since
their arrival in the Kingdom o... more The Dominicans played an important religious and social role since
their arrival in the Kingdom of Hungary in 1221. This concerned their pastoral activities on the peripheries of Latin Christianity among the heretics in Bosnia (in partibus Bosnie), missions among the Cumans (in partibus Cumanorum) and voyages beyond the Volga River in search of the homeland of the ancient Magyars (in partibus infidelium). All these activities aroused a great respect among the contemporaries, from which the whole Order benefited when the first General Chapter of the Dominicans in Central Europe was celebrated in the priory of Buda (1254). The promising development of their local infrastructure was disrupted
by the Tartar invasion, which included a major devastation (1241 – 1242)
and several other smaller invasions until the fifties of the 13th century. In the sixties, a misunderstanding between Belo IV in connection with the collapse of the political marriage of his daughter Princess Margrethe and the Czech King Přemysl Otakar II, made the situation for the Dominicans in Hungary even more complicated. The son and successor of Béla IV, Stephen V, tried to reverse the unfavorable development. At the very end of his reign, the Dominicans decided to celebrate the General Chapter in Hungary again, this time in the convent of Pest (1273). We believe that this attempt, together with writings of Dominican provenance from the second half of the 13th century, can also be interpreted as an attempt to return the Order of Preachers to its former position in Hungary.
However, historical development (Stephen V died in august 1272) showed that even after the reconstruction of the infrastructure destroyed by the Tartars, the Order of Preachers did not achieve such a privileged position in the Kingdom of Hungary as it had in the first half of the 13th century. Among the mendicants, the Franciscans took over the position of leaders in Hungary.
Constantine’s Letters, 2023
Chosen aspects of the communication strategy of the Dominicans on the periphery of Latin Christia... more Chosen aspects of the communication strategy of the Dominicans on the periphery of Latin Christianity with reference to Kingdom of Hungary in the first half of the 13th century.
In the 13th century, the main bearers of evangelizing activities on the periphery of Latin Christianity were the mendicant orders. Their indisputable advantage in this area was their organization built on a regional basis through provinces, which allowed them to be in direct contact with the local environment. This created a channel of communication between the papal curia and the mendicants as executors of the curial vision of the needs of the Church even in the most remote regions of the contemporary Christian world. This, of course, was also reflected in the development of the Dominicans' own communication strategy. Its portfolio in the Kingdom of Hungary in the first half of the 13th century consisted mainly of the following three aspects. The first was a certain written self-interpretation directed at the Order itself, especially in connection with the devastating invasions of the Tartars. It was reflected in a specific reflection of Dominican action in an environment with criteria of periphery. The second was the building of facilities in the form of a sophisticated network of communities on the frontier of Latin Christianity, and finally the third aspect was language and mobility. In the case of both mentioned, the specific Dominican legislation played a significant role, which was carried from the centre of the Order to its periphery.
Historia Slavorum Occidentis, 2022
The changes in Slovakia that followed the Velvet Revolution of November 1989 created a new explor... more The changes in Slovakia that followed the Velvet Revolution of November 1989 created a new exploratory atmosphere in historical science, including the history of medieval monasticism.
Przegląd Historyczny , 2021
John of Wildeshausen, also known as John Teuton (Johannes von Wildeshausen, Johannes Teutonicus)... more John of Wildeshausen, also known as John Teuton (Johannes von Wildeshausen, Johannes Teutonicus) was, along with his monastic confrere Teodoric (Cuman bishop), the first mendicant in Hungary, who accepted the bishop's ordination. His short service in the office of the Bishop of Bosnia (1234 - 1237) is part of a breakthrough era. In it, the Hungarian crown attempted to enforce its in:fluence in Bosnia and the Roman Curia pushed for the suppression ofthe local heresy. At the same time, in connection with the strengthening of ecclesiastical authority and promoting the canonical method of filling the bishop's post, new rules were applied during Gregory IX's pontificate, through which the Pope (as the episcopus orbis) asserted his full apostolic powers. In addition, John of Wildeshausen held the bishop's post during a time when the still young mendicant religious institution - Ordo praedicatorum - ( during its fourteenth general chapter in Bologna in 1233) resisted the custom of Dominicans turning bishops. In a tangle of norms related to bishops-monks and the personnel requirements of the Roman Curia for Franciscans and Dominicans, it wasn't an easy task. In this context, it was John of Wildeshausen himself who, after his resignation on the bishop's post, while holding the post of the order's Magister, profoundly influenced the period Dominican legislation.
Salve. Revue pro teologii a duchovní život, 2021
Život a texty Humberta z Romans vydávajú autentické svedectvo o jeho dlhodobom organizačnom vplyv... more Život a texty Humberta z Romans vydávajú autentické svedectvo o jeho dlhodobom organizačnom vplyve na inštitucionálny vývoj Rehole kazateľov, ktorým značne pomohol dobudovať a upevniť corporate identity v tom čase ešte stále mladej žobravej rehole.
Studia Medievalia Pragensia 3, Historia Monastica I, 2005
Napriek tomu, že cestovanie sa v stredoveku spájalo s nemalým odriekaním, fyzickou námahou, vytrh... more Napriek tomu, že cestovanie sa v stredoveku spájalo s nemalým odriekaním, fyzickou námahou, vytrhnutím z každodennej rutiny a podstúpením rôznych rizík, každoročne podnikali príslušníci róznych profesií a stavov (poslovia, formani, kupci, tovariši, sluhovia, klerici,
pútnici, vojaci, študenti a iní) ďaleké cesty. Jedným z významných fenoménov stredovekej mobility v Európe bola aj akademická peregrinácia - peregrinatio
academica.
Studia Capuccinorum Boziniensia n. VI (7), p. 36-73. , 2021
In the Order of Preachers, they worked with the Bible in two different ways. One was being enacte... more In the Order of Preachers, they worked with the Bible in two different ways. One was being enacted in the process known as legere cursorie, which were biblical courses, lectures based on selected biblical books (especially the Psalms and the Prophetic books), where the historical sense of the biblical texts was featured at first, helping to understand better the narrative structure of the text. The second mode was represented by the approach legere biblice (studium Biblie legendo biblice, sometimes also textualiter) that was continuing reading of the Bible, with the purpose to be acquainted with the biblical content and its contexts. For the improvement in Hebrew, biblists hired rabbis. In the second half of the 13th century, even the specialized Dominican language school focused on Hebrew (studium hebraicum) existed in Barcelona.
Chrétiens et Sociétés Documents et Mémoires n° 42, 2020
The author of the paper deals with the place and role of Religious history (Church history) withi... more The author of the paper deals with the place and role of Religious history (Church history) within the post-communist historiography in Slovakia over a period of the last 30 years. He tries to define the framework in which it should operate. By means of the example of the shift of emphasis in the study of the Religioushistory, he points to the new methodological prospects that are opening up for the Religious historians in contemporary Slovakia. The analysis does not lack pointing out that the prevailing “classical” historiography mistrust towards the church (religious) one in the current scientific discourses in Slovakia. The text is noticing the reasons of Slovak historiographyfalling behind in some subdisciplines of Religious history (e.g. monastic studies) in comparison with other post-communist countries in Central Europe.
In conclusion, the author critically evaluates the failures of Slovak Christian historiography and suggests the direction should be heading to become fully accepted and respected by historians.
Kultúrne dejiny, Cultural History, Volume 11, Supplement, 2020
The Dominican family tree as a genealogical construct originated in the 1460s in the Roman conven... more The Dominican family tree as a genealogical construct originated in the 1460s in the Roman convent Santa Maria Sopra Minerva, in an environment that was ranked among the forerunners of the observant proreform efforts of the Order. In these family trees, Saint Dominic acts as the forefather, a parallel to the biblical metaphor known as the root of Jesse. At the same time, his lying figure is the reference point of the religious genealogical tree (arbor S. Dominici), with its branches, other members of the Order, gradually growing out of the trunk. Thus, an iconographic model was created, serving as an important collective attribute of autonomous corporate identity. In terms of content, the family tree consisted of martyrs, scholars, preachers and members of the hierarchy. By expanding the visualization to include female members of the Order of Preachers, the composition resulted in unio fratrum et sororum praedicatorum as an image of the celestial community formed by the religious family. In the last decades of the 15th century, the family tree became a very successful and popular symbolic representation of the whole institution led by Saint Dominic as a founder, while the visual presentation was derived from textual interpretation. The whole concept later incorporated the Virgin Mary among the profile characters – as the mother and guardian of the Order. At the same time, the individual characters portrayed charismas and significant historical features of the whole Order. In terms of promotion, this is a unique approach to the origins of the authentic Dominican spirituality, which transcends into the image. The family tree remained typologically faithful to the transgenerational image and was a visual depiction of the collective (in this case, referring to the whole) as well as of the individual (in the case of individual characters) identity of the Order of Preachers.
Dominikáni na ceste k intelektuálnym elitám vrcholného stredoveku, 2013
Prvý zo sporov sa týkal obrany mendikantov voči útokom svetského duchovenstva a obvineniam z „drz... more Prvý zo sporov sa týkal obrany mendikantov voči útokom svetského duchovenstva a obvineniam z „drzej opovážlivosti“, s akou do svojich radov prijímali mladých záujemcov, neraz tých najtalentovanejších, oduševňovali ich pre ideál chudoby a sprístupnili im nové prúdy v teológii a filozofii. V princípe šlo o obhajobu práva na opodstatnenosť exitencie mendikatského života ako takého. Druhý bol o niečo viac akademicko-intelektuálny a riešila sa v ňom otázka aristotelizmu, resp. postavenie aristotelovského myslenia v rámci argumentácie v interpretácii kresťanského svetonázoru. Už od čias sv. Anzelma, od úsilia o rozumové odôvodnenie viery úslovím „Fides quaerens intellectum“, sa tento spor týkal „udomácnenia“ filozofie v teologických reflexiách a zároveň postupného prieniku aristotelovských komponentov vedy do samotnej posvätnej náuky.
Dominikáni na ceste k intelektuálnym elitám vrcholného stredoveku, 2013
B. Humberti de Romanis Opera, De vita regulari II, De officiis ordinis, De officio magistri stude... more B. Humberti de Romanis Opera, De vita regulari II, De officiis ordinis, De officio magistri studentium, De officio gerentis curam scriptorum, De officio examinatorum, Expositio Regulae B. Augustini secundum B. Humbertum magistrum Ordinis fratrum Praedicatorum.
Dominikáni na ceste k intelektuálnym elitám vrcholného stredoveku, 2013
Studium generale, srudium provinciale, studium conventuale, universitas
Arcibiskupi a biskupi Uhorska. Moc prelátov a jej prejavy v stredoveku., 2020
John of Wildeshausen, also known as Johannes Teutonicus and Johannes von Wildeshausen
was, after ... more John of Wildeshausen, also known as Johannes Teutonicus and Johannes von Wildeshausen
was, after his Dominican confrere Theodoric (bishop of Cumania), the second mendicant friar who was ordained bishop in Hungary and served here in this office. The brief time during which he held the episcopal office in Bosnia (1234 – 1237) falls within a period of historical turning points. The Hungarian crown tried to increase its political influence in Bosnia and the papal court sought to suppress the local heresy. At the same time, during the pontificate of Gregory IX, new norms to strengthen the church authority in enforcing the canonical way of filling the bishoprics were applied, where the Pope as episcopus orbis exercised his full apostolic authority. In addition, the episcopal work of John of Wildeshausen fits into a period when this relatively young mendicant religious institution - Ordo praedicatorum - at its fourteenth General Chapter in Bologna in 1233 resisted the idea that bishops-Dominicans should become a usual practice. This was not an easy task, considering the intricate knot of canonical norms concerning religious bishops and the personal demands of the papal court on Franciscans and Dominicans. It was John of Wildeshausen who, after his resignation from the post of bishop, already in his office of the Master of the Order, influenced the contemporary Dominican legislation in this regard.
The author of the paper deals with the place and role of the historiography of the Church (Christ... more The author of the paper deals with the place and role of the historiography of the Church (Christian historiography) in Slovakia within the last 25 years. He tries to define the framework in which it should operate. By means of the example of the shift of emphasis in the study of the Church's history he points to the new methodological prospects that are opening up for the Church historians in Slovakia. In conclusion the author critically evaluates the failures of Slovak Christian historiography and suggests the direction it should be heading to become accepted and respected by historians. Rok 2014 prinesie našej spoločnosti jubilejnú pripomienku niekoľkých historických míľnikov. Medzi najvýznamnejšie bude pravdepodobne patriť 25. výročie novem-brových udalostí roku 1989. Zmeny, ktoré po tomto roku nasledovali, vytvorili v ob-lasti vedy nové bádateľské prostredie, aké predtým na Slovensku niekoľko desaťročí absentovalo. V historiografii sa premeny skúmania jednotlivých dejinných udalostí v ovzduší intelektuálnej slobody prejavili najmä v odideologizovaní vlastného vý-skumu, rozšíreným prístupom k zahraničným pramenným bázam a knižným fon-dom, no najmä v možnosti oboznámiť sa s aktuálnymi trendmi a metódami uplat-ňovanými pri práci historikov. Predovšetkým tí neskôr narodení majú príležitosť vymaniť sa z omylov a profesionálnych zlyhaní svojich predchodcov. Dnes nám nič objektívne nebráni v tom, aby sme nadviazali na intenzívne úsilie i výsledky učených debát, ktoré vo svetovej historiografii v uplynulých desaťročiach výrazne prispeli k lepšiemu porozumeniu premenám sociálnych spoločenstiev a javov, ktoré sú s tým spojené. V tejto súvislosti si dovolím upozorniť na potrebu novej interpretácie, resp. rein-terpretácie niektorých fenoménov dejepisectva, či už národného alebo všeobecné-ho, ktoré sa v našom prostredí dočkali recepcie. Táto potreba je naliehavá, pretože každé dejiny sú posudzované vo svetle prítomnosti a akýkoľvek prístup k minulosti je tvorený na základe osobných alebo spoločenských skúseností. Preto sú aj dejiny do istej miery písané každou generáciou znovu (P. Sheldrake SJ, Spiritualita a his-torie). Nevyhnutnosť reinterpretácie má, zjednodušene povedané, v nemalej časti dočinenia s konfrontáciou dvoch modelov používaných pri výklade dejín: na jednej strane v minulosti u nás dominujúceho historického materializmu abstrahujúceho od náboženských paradigiem a na druhej strane modelu rozšifrovania historické-ho rámca prostredníctvom koeficientov, ktoré berú do úvahy kresťanstvo ako ná-Diskusie, polemiky | Discussions, Polemics Kultúrne dejiny / Cultural History, Volume 5, Issue 1, pp. 89-100 © Verbum 2014 |89|
Architektúra kláštorov a rehoľných domov na Slovensku. Dejiny a pamiatková ochrana, 2018
Slovník vybraných odborných termínov týkajúcich sa rehoľnej architektúry, resp. zasväteného život... more Slovník vybraných odborných termínov týkajúcich sa rehoľnej architektúry, resp. zasväteného života, predkladáme s cieľom prispieť k definovaniu terminológie a ustáleniu jednotnosti jej používania v slovenčine-v záujme korektného nastavenia štandardov pre ďalšie spracovania témy. Sme si pritom vedomí, že vzhľadom na rozdielne tradície reholí, odlišné terminológie príbuzných vedných odborov a neustály vývoj, nie je predkladaný slovník vyčerpávajúci. Po obsahovej stránke reflektuje predovšetkým tematiku jednotlivých príspevkov v tejto publikácii. Ďalšou ambíciou slovníka je uvedenie slovenskej terminológie do kontextu s jej ekvivalentami v svetových (angličtina), resp. kultúrne súvisiacich jazykoch (nemčina, maďarčina). Vzhľadom na komplexne stanovený záber publikácie medzi sledované rehoľné domy na území dnešného Slovenska neoddeliteľne patria aj stavebné prejavy zasväteného života kresťanstva byzantsko-slovanského obradu. Preto aj predkladaný slovník reflektuje základnú terminológiu východného mníšstva a jeho architektúry. Heslá výslovne náležiace do tejto kategórie sú označené (*).
Von HEUSINGER, Sabine – FÜLLENBACH OP, H. Elias – SENNER OP, Walter – SPRINGER, Klaus-Bernward (Hrsg). Die deutschen Dominikaner und Dominikanerinnen im Mittelalter. In Quellen und Forschungen zur Geschichte des Dominikanerordens (Neue Folge) 21, Berlin; Boston : De Gruyter, 2016, 605 S. , 2018
© Centrum pre štúdium kresťanstva. Všetky práva vyhradené. Pri citovaní prosíme dodržať autorské ... more © Centrum pre štúdium kresťanstva. Všetky práva vyhradené. Pri citovaní prosíme dodržať autorské práva jednotlivých autorov a uvádzať zdrojovú publikáciu. ZBORNÍK Z KONFERENCIE POHANSTVO A KRESŤANSTVO, BANSKÁ BYSTRICA 2003 Činnosť dominikánov v Strednej a Južnej Amerike v 16. storočí Gabriel Hunčaga HUNČAGA, Gabriel: Dominican Activities in Central and South America in the 16 th century. In: Pohanstvo a kresťanstvo. Bratislava: Chronos, 2004, p. 257-274. Considering all the historical limitations, it is possible to state that Dominicans deserve recognition for their performance in the difficult model of the so-called symbiotic evangelism. Dominicans are distinct in the history of missionary activities in Latin America as the ideologues of the emancipation of Native Americans from the institutional subjection to colonists. Their attitudes influenced the future generations of missionaries, theologists and politicians.
Humbert of Romans died on 14 July 1277. He was buried in the convent church at Valenciennes. Alth... more Humbert of Romans died on 14 July 1277. He was buried in the convent church at Valenciennes. Although he has never been officially beatified, in 1278 his name was recorded in the order's martyrology at the General Chapter of Milan and in the Order of Preachers he is worshipped as blessed. Humbert's works are on topics on which he felt himself qualified to write and which he considered to be fundamental for both the present and the future of the order. They include homiletics and the Dominican modus viven-di. His writings can be roughly divided into three groups: 1. epistles, 2. monastic writings and 3. homiletic writings. Humbert's texts authentically evidence his long-term organizational impact on the institutional development of the Dominican Order. The Commentary of the Rule of St. Augustine is a work primarily intended for the internal use of the Order of Preachers. As the Expositio regulae S. Augustini it was written in 1248-1254. From the total number of 209 chapters we have selected five (143, 144, 148, 149 and 151). They were on learning as such, philosophy, access to the books and on the office of lectors. These reflect a very punctilious ability of the author to capture the finest details as well as his extraordinary capacity to accurately describe the things about which he was writing. In addition, they constitute an excellent source for all who want to become familiar with the contemporary Dominican multi-layer educational compe-tences of the master of the novices, lector of the convent and the librarian and his duties.
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Papers by Gabriel Peter Hunčaga
their arrival in the Kingdom of Hungary in 1221. This concerned their pastoral activities on the peripheries of Latin Christianity among the heretics in Bosnia (in partibus Bosnie), missions among the Cumans (in partibus Cumanorum) and voyages beyond the Volga River in search of the homeland of the ancient Magyars (in partibus infidelium). All these activities aroused a great respect among the contemporaries, from which the whole Order benefited when the first General Chapter of the Dominicans in Central Europe was celebrated in the priory of Buda (1254). The promising development of their local infrastructure was disrupted
by the Tartar invasion, which included a major devastation (1241 – 1242)
and several other smaller invasions until the fifties of the 13th century. In the sixties, a misunderstanding between Belo IV in connection with the collapse of the political marriage of his daughter Princess Margrethe and the Czech King Přemysl Otakar II, made the situation for the Dominicans in Hungary even more complicated. The son and successor of Béla IV, Stephen V, tried to reverse the unfavorable development. At the very end of his reign, the Dominicans decided to celebrate the General Chapter in Hungary again, this time in the convent of Pest (1273). We believe that this attempt, together with writings of Dominican provenance from the second half of the 13th century, can also be interpreted as an attempt to return the Order of Preachers to its former position in Hungary.
However, historical development (Stephen V died in august 1272) showed that even after the reconstruction of the infrastructure destroyed by the Tartars, the Order of Preachers did not achieve such a privileged position in the Kingdom of Hungary as it had in the first half of the 13th century. Among the mendicants, the Franciscans took over the position of leaders in Hungary.
In the 13th century, the main bearers of evangelizing activities on the periphery of Latin Christianity were the mendicant orders. Their indisputable advantage in this area was their organization built on a regional basis through provinces, which allowed them to be in direct contact with the local environment. This created a channel of communication between the papal curia and the mendicants as executors of the curial vision of the needs of the Church even in the most remote regions of the contemporary Christian world. This, of course, was also reflected in the development of the Dominicans' own communication strategy. Its portfolio in the Kingdom of Hungary in the first half of the 13th century consisted mainly of the following three aspects. The first was a certain written self-interpretation directed at the Order itself, especially in connection with the devastating invasions of the Tartars. It was reflected in a specific reflection of Dominican action in an environment with criteria of periphery. The second was the building of facilities in the form of a sophisticated network of communities on the frontier of Latin Christianity, and finally the third aspect was language and mobility. In the case of both mentioned, the specific Dominican legislation played a significant role, which was carried from the centre of the Order to its periphery.
pútnici, vojaci, študenti a iní) ďaleké cesty. Jedným z významných fenoménov stredovekej mobility v Európe bola aj akademická peregrinácia - peregrinatio
academica.
In conclusion, the author critically evaluates the failures of Slovak Christian historiography and suggests the direction should be heading to become fully accepted and respected by historians.
was, after his Dominican confrere Theodoric (bishop of Cumania), the second mendicant friar who was ordained bishop in Hungary and served here in this office. The brief time during which he held the episcopal office in Bosnia (1234 – 1237) falls within a period of historical turning points. The Hungarian crown tried to increase its political influence in Bosnia and the papal court sought to suppress the local heresy. At the same time, during the pontificate of Gregory IX, new norms to strengthen the church authority in enforcing the canonical way of filling the bishoprics were applied, where the Pope as episcopus orbis exercised his full apostolic authority. In addition, the episcopal work of John of Wildeshausen fits into a period when this relatively young mendicant religious institution - Ordo praedicatorum - at its fourteenth General Chapter in Bologna in 1233 resisted the idea that bishops-Dominicans should become a usual practice. This was not an easy task, considering the intricate knot of canonical norms concerning religious bishops and the personal demands of the papal court on Franciscans and Dominicans. It was John of Wildeshausen who, after his resignation from the post of bishop, already in his office of the Master of the Order, influenced the contemporary Dominican legislation in this regard.
their arrival in the Kingdom of Hungary in 1221. This concerned their pastoral activities on the peripheries of Latin Christianity among the heretics in Bosnia (in partibus Bosnie), missions among the Cumans (in partibus Cumanorum) and voyages beyond the Volga River in search of the homeland of the ancient Magyars (in partibus infidelium). All these activities aroused a great respect among the contemporaries, from which the whole Order benefited when the first General Chapter of the Dominicans in Central Europe was celebrated in the priory of Buda (1254). The promising development of their local infrastructure was disrupted
by the Tartar invasion, which included a major devastation (1241 – 1242)
and several other smaller invasions until the fifties of the 13th century. In the sixties, a misunderstanding between Belo IV in connection with the collapse of the political marriage of his daughter Princess Margrethe and the Czech King Přemysl Otakar II, made the situation for the Dominicans in Hungary even more complicated. The son and successor of Béla IV, Stephen V, tried to reverse the unfavorable development. At the very end of his reign, the Dominicans decided to celebrate the General Chapter in Hungary again, this time in the convent of Pest (1273). We believe that this attempt, together with writings of Dominican provenance from the second half of the 13th century, can also be interpreted as an attempt to return the Order of Preachers to its former position in Hungary.
However, historical development (Stephen V died in august 1272) showed that even after the reconstruction of the infrastructure destroyed by the Tartars, the Order of Preachers did not achieve such a privileged position in the Kingdom of Hungary as it had in the first half of the 13th century. Among the mendicants, the Franciscans took over the position of leaders in Hungary.
In the 13th century, the main bearers of evangelizing activities on the periphery of Latin Christianity were the mendicant orders. Their indisputable advantage in this area was their organization built on a regional basis through provinces, which allowed them to be in direct contact with the local environment. This created a channel of communication between the papal curia and the mendicants as executors of the curial vision of the needs of the Church even in the most remote regions of the contemporary Christian world. This, of course, was also reflected in the development of the Dominicans' own communication strategy. Its portfolio in the Kingdom of Hungary in the first half of the 13th century consisted mainly of the following three aspects. The first was a certain written self-interpretation directed at the Order itself, especially in connection with the devastating invasions of the Tartars. It was reflected in a specific reflection of Dominican action in an environment with criteria of periphery. The second was the building of facilities in the form of a sophisticated network of communities on the frontier of Latin Christianity, and finally the third aspect was language and mobility. In the case of both mentioned, the specific Dominican legislation played a significant role, which was carried from the centre of the Order to its periphery.
pútnici, vojaci, študenti a iní) ďaleké cesty. Jedným z významných fenoménov stredovekej mobility v Európe bola aj akademická peregrinácia - peregrinatio
academica.
In conclusion, the author critically evaluates the failures of Slovak Christian historiography and suggests the direction should be heading to become fully accepted and respected by historians.
was, after his Dominican confrere Theodoric (bishop of Cumania), the second mendicant friar who was ordained bishop in Hungary and served here in this office. The brief time during which he held the episcopal office in Bosnia (1234 – 1237) falls within a period of historical turning points. The Hungarian crown tried to increase its political influence in Bosnia and the papal court sought to suppress the local heresy. At the same time, during the pontificate of Gregory IX, new norms to strengthen the church authority in enforcing the canonical way of filling the bishoprics were applied, where the Pope as episcopus orbis exercised his full apostolic authority. In addition, the episcopal work of John of Wildeshausen fits into a period when this relatively young mendicant religious institution - Ordo praedicatorum - at its fourteenth General Chapter in Bologna in 1233 resisted the idea that bishops-Dominicans should become a usual practice. This was not an easy task, considering the intricate knot of canonical norms concerning religious bishops and the personal demands of the papal court on Franciscans and Dominicans. It was John of Wildeshausen who, after his resignation from the post of bishop, already in his office of the Master of the Order, influenced the contemporary Dominican legislation in this regard.
convincing religiosity together with pastoral activity. But mainly, in
the urban environment they greatly contributed to the acceleration of
the “pastoral revolution” as Innocent III envisioned it. In addition to
their religious activities, they helped to intensify urban processes in
cities, where they decided to build their own infrastructure.
Apart from flourishing cities, newly established universities and
the social rise of elites such as merchants and intellectuals, The
High Middle Ages saw a significant influence of the mendicants,
who left a permanent mark on the urban environment.It is no accident that both phenomenons – the medieval urban environment and the mendicant orders – influenced each other. At the same time, we need to emphasize that a kind of symbiosis that existed between European medieval cities and religious institutions that resided in them was not an original innovation of the High Middle Ages, and mendicants were not the first representatives of this historical connection.