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By Mr Stolarski Piotr
Targeting the Dominican Order's actions in southeastern Poland from the canonisation of the Polish Dominican St Hyacinth (1594) to the outbreak of Bogdan Chmielnicki's Cossack rebel (1648-54) this booklet unearths the preservation and recognition of the pre-existing Mendicant tradition of piety within the interval following the Council of Trent (1545-64). In so doing, it questions either western and varnish scholarship concerning the position of the Society of Jesus, and the adjustments inside of Catholicism linked to it throughout Europe within the early glossy interval. by means of grounding the competition among Dominicans and Jesuits in patronage, politics, preaching, and the practices of piety, the learn offers a holistic rationalization of the explanations for Dominican growth, the ways that Catholicisation proceeded in a consensual political approach, and indicates a corrective to the long-standing Jesuit-centred version of spiritual renewal. while enticing with present examine in regards to the post-Reformation formation of non secular denominations, the ebook considerably expands the controversy by way of stressing the friars' continuity with the medieval previous, and demonstrating their value within the articulation of Catholic-noble id. as a result, the monograph opens up new vistas at the background of the Counter-Reformation, Polish-Lithuanian noble id, and the character of non secular renewal in a multi-ethnic and multi-denominational kingdom.
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Additional info for Friars on the Frontier: Catholic Renewal and the Dominican Order in Southeastern Poland, 1594-1648
Sample text
The rokosz is often seen as a key moment in the Counter-Reformation in Poland–Lithuania: an assertion of noble republican values in the face of a perceived Jesuit-facilitated absolutism. Even Jesuit scholars like Obirek,22 clinging to the old paradigm, are keen to portray the Jesuits’ change of tactics (from regalism to pro-noble sentiment) as crucial to the CounterReformation’s success. But what kind of change was happening here, and does it make sense to point to anti-Jesuit sentiment as evidence of their continued centrality to Catholic noble–clerical relations?
The many arguments used by both sides were basically centred on differing interpretations of legal privileges and the authority required for the erection of a new Jesuit college. The Jesuits appealed to their papal privileges, the support of crown and nuncio, and argued that there was nothing in law which prevented them from opening their schools. Accusing the university of wilful obstruction, they emphasised the bishops’ jurisdiction in the establishment of schools,42 and waited for the Rota’s judgment.
Fully accepting the papal settlement, it continued to complain of clerical interference in secular legal cases, tithes, and called for fair trials for Protestants. 31 For the Halicz dietine (palatinate of Ruthenia), the 1635 Compositio was still an issue in 1664 and 1666. 32 Thus Catholic noble anticlericalism and orthodox piety were by no means mutually exclusive. Yet the Compositio inter status contributed to the re-integration of noble culture with Catholic culture after the Reformation. Now every new Jesuit college or Dominican convent required express noble consent through the Diet, thereby in some sense acquiring noble protection.