Fenomen "Krstjani" u srednjovjekovnoj Bosni i Humu
The Phenomenon of the „Krstjani“ (Christians) in Medieval Bosnia and Hum
Contributor(s): Franjo Šanjek (Editor)
Subject(s): History, Middle Ages, 6th to 12th Centuries, 13th to 14th Centuries, 15th Century
Published by: Institut za istoriju
Keywords: Bogomils; krstjani; Church of Bosnia; Bilino Polje; Medieval Bosnia; Bosnian Church; Bosnia and Hum; Pope Innocent III; heretics; king Stjepan Tomaš; Herceg Stjepan Vukčić Kosača; Franciscans
Summary/Abstract: With contributions by Mladen Ančić, Lujo Margetić, Иван Божилов, Milko Brković, Salih Jalimam, Dubravko Lovrenović, Ivica Puljić, Tomo Vukšić, Tomislav Zdenko Tenšek, Zlatko Matijević, Ante Škegro, Jadranka Neralić, Ante Birin, Nenad Moačanin, Elma Hašimbegović, Franjo Šanjek, Andrija Šuljak, Marco Rainini, Slavko Slišković, Andrija Zirdum, Anica Nazor, Marko Josipović, Mato Zovkić, Alojz Jembrih, Zdravka Jelaska Marijan, Margareta Matijević.
- Print-ISBN-10: 9985-9642-5-2
- Page Count: 686
- Publication Year: 2005
- Language: Bosnian, Bulgarian, Croatian, Italian
Bosanska banovina i njezino okruženje u prvoj polovici 13. stoljeća
Bosanska banovina i njezino okruženje u prvoj polovici 13. stoljeća
(Bosnian Banate and its Surrounding During the First Half of the 13th Century)
- Author(s):Mladen Ančić
- Language:Croatian
- Subject(s):History, Cultural history, Political history, Middle Ages, 13th to 14th Centuries
- Page Range:11-25
- No. of Pages:15
- Summary/Abstract:The author examines the relation schemes within the ruling elite in the large territory from the Adriatic coast deep into the Danube basin. He points out the existence of particular “lands” that originate from the world of political formations of the early Middle Ages and points out personal dependence between Hungarian-Croatian kings and “rulers” of the specific “lands”. He illustrates the functioning of the system with two examples: conflicts over the Crown of St.Stephen’s at the beginning of the 13th century and a conflict between the duke of Mačva and Bosnia, Bela Rostislavić and Uroš I., the king of Serbia in the late sixties of the 13th century. Based on these analyses he derives conclusions on what led to disregard of the papal demands in the first half of the 13th century that force be used against the protagonists of the heretic teachings in Bosnian Banovina.
- Price: 4.50 €
Neka pitanja Abjuracije iz 1203. godine
Neka pitanja Abjuracije iz 1203. godine
(Some Questions concerning the Abjuration in 1203)
- Author(s):Lujo Margetić
- Language:Croatian
- Subject(s):History, Political history, Theology and Religion, 13th to 14th Centuries
- Page Range:27-103
- No. of Pages:77
- Summary/Abstract:Abjuration of Bosnian krstjani in 1203 is a very complex document of the contemporary Bosnian clerical history with which they pledge their full compliance with the Roman Church and its teaching. Since this work seeks to analyze the meaning and the content of specific dispositions of the Abjuration, especially its invocation, the author closely examined all the other references that connect Pope Innocent III with Bosnian krstjani from the period between 1199 and 1203 - up to the time the Pope’s direct interfering with Bosnian religious affairs ceased. The analysis of the 1203 abjuration proves that the papal legate, John de Casamaris, was exceptionally considerate to Bosnian krstjani and that, in certain matters, he demonstrated utmost flexibility and willingness to compromise which, in turn, resulted in their complete acceptance of the authority of the Roman Church. The mentioned flexibility especially referred to the invocation that mentions only God-Father instead of both God-Son and the Holy Spirit – as opposed to other contemporary recognition of orthodox teachings (such as Valdes, Durand of Huesca and Bernard Prim) where the greatest emphasis is on the same divine character of all of the three members of the Holy Trinity. This invocation draws the author to conclude that some remnants of pseudo-Arian beliefs survived because the central Roman Catholic organization soon lost its influence in Bosnia. That is, among other things, the reason why the sign of flexibility in the Abjuration is the fact that the Roman Church is not mentioned as an apostolic Church. This is why the Abjuration greatly differs from the aforementioned western European orthodoxy acceptance principles. Other facts from the Abjuration include that the Bosnian krstjani were not organized in monastic communities and that Šanjek rightfully calls them “pseudo-monks”. Furthermore, the author compared the teachings of Paulicians, Iconoclasts, Bogomils and contemporary western European heterodoxies with corresponding teachings of Bosnian krstjani and came to conclude that all these heterodoxies have several significant teaching elements in common, and the belief that God is the initial creator of all things but temporarily left Satan in charge of the visible world. Digressing, the author analized the position of Bosnia during the rule of ban Borić (second half of the 12th century). According to the author, Bosnia was actually, independent at that time: the Ban acknowledged the not very pronounced senior rule of the Croatian-Hungarian king. Furthermore, in his other excursion, with a special emphasis on Bosnia, the author analized very complex relations between Pope Gregory IX and the Croatian-Hungarian king Bela IV, Coloman, the duke of “the entire Slavonia” and Bosnian ban Ninoslav in the first half of the 13th century and concluded that the king was very reserved in his political contacts with Coloman since he was an avid supporter of Bela IV as a chief commissioner for united and strong Hungary.
- Price: 4.50 €
Българското богомилство и неговите европейски измерения
Българското богомилство и неговите европейски измерения
(Bulgarian Bogomilism and its European dimension)
- Author(s):Ivan Božilov
- Language:Bulgarian
- Subject(s):History, Middle Ages, Theology and Religion, 6th to 12th Centuries, 13th to 14th Centuries
- Page Range:105-128
- No. of Pages:24
- Summary/Abstract:In Bulgaria, Bogomils emerged at the beginning of the 10th centry under the influence of dualistic Massalian and Paulician movements. Its doctrine, cosmogony and eschatology, its attitude toward the Holy Scripture, Church and its secrets and ceremonies, but in the same way, its social and moral ideas are all well-known through a Bulgarian writer Presbyter Kozma (second half of the 10th century), Patriarch Theophilact from Constantinople (933-956), Byzantine writers Euthymios Zigabenos and Euthymios of Peribleptos, and a document known under the Latin name “Interrogatio Johannis”. In medieval Bulgaria, Bogomils gained great importance during the reign of tzar Peter (927-969) and tzar Boril (1207-1218), and they were last mentioned in the mid-14th century. After 1018, Bogomils spread out over Byzantine region (both in the Balkans and Asia Minor) and in 1344 reached the orthodox core – Mount Athos. The Bogumils also spread out to Russia, Wallachia and Moldova, Transilvania and Bosnia. They made their way into northern Italy and southern France (hence the names Bulgari, Boulgares, Bugri, Bougres as synonyms for Catharite and Albigensian heretics in those regions). Works by Rainier Sacconi, Nicola Viguier and “Interrogatio Johannis” also serve as testimonies.
- Price: 4.50 €
Bosansko-humski kršćani u križištu papinske i ugarske politike prema Bosni i Humu
Bosansko-humski kršćani u križištu papinske i ugarske politike prema Bosni i Humu
(The politic the Popes and Hungarian rulers in Bosnia and Hum)
- Author(s):Milko Brkovic
- Language:Croatian
- Subject(s):History, Diplomatic history, Political history, Middle Ages, 6th to 12th Centuries, 13th to 14th Centuries
- Page Range:129-178
- No. of Pages:50
- Summary/Abstract:In a letter from Vukan, the ruler of Duklja, we discover that king Emerik was angry at Bosnian ban Kulin and compelled him to send the heretic delegates to Pope Innocent III in order for him to test their faith. Emerik acted out of political self-interest, and the Pope was convinced that it was for the good of religion, so, in his letter from 1200 (October 11.), Innocent III expressed great faith in the Hungarian king to banish many alleged Patarenes from Bosnia that were previously banished from Split and Trogir by bishop Bernard. The next letter from Pope Innocent from 1202 (November 21.) indicates that Emerik did nothing but made Kulin banish the alleged heretics from his country. The Popes aimed at eradicating the infamous heresy from Bosnia, and later Hum, and Hungarian rulers and bishops had political ambitions with the latter offering their full support to the former. Before and at that time, in their copious reports to Rome, the bishops persistently fabricated cases of heretic outbreaks in Bosnia and blamed the ban and bishop of Bosnia. They claimed that Ban Ninoslav also subscribed to the heresy, thus his land and properties were placed under control of the archbishop of Kalocsa. King Bela IV, the archbishop of Kalocsa and the newly appointed Bosnian bishop Ponsa, a Hungarian man, did not only remove the Glagolitic bishops from their positions in Bosnia but they also took the Bosnian bishopric out of the jurisdiction of the archbishopric of Dubrovnik and placed it under the command of the archbishopric of Kalocsa. After some hesitation, Pope Innocent IV ordered the subjugation of Bosnian bishopric to the archbishopric of Kalocsa on August 26, 1247.
- Price: 4.50 €
Bosanski “krstjani” u društvenom i političkom životu srednjovjekovne Bosne i Huma
Bosanski “krstjani” u društvenom i političkom životu srednjovjekovne Bosne i Huma
(Bosnian "krstjani" in social and political life of medieval Bosnia and Hum)
- Author(s):Salih Jalimam
- Language:Bosnian
- Subject(s):History, Political history, Social history, Middle Ages, 6th to 12th Centuries, 13th to 14th Centuries
- Page Range:179-191
- No. of Pages:13
- Summary/Abstract:Historical sources on the presence of Bosnian krstjani in medieval Bosnia and Hum, their society, political life, culture and diplomacy are unambiguous and corroborate much more than is usually stated in the dry chronicler notes. The treatment of Bosnian krstjani and their position in the structure of the medieval Bosnia and Hum cannot be interpreted as a clasical interrelation between the state and state religion. The reasons for this are numerous, especially since the problem of state religion in medieval Bosnia is oversimplified, and many scholars are reluctant to conclude what the position of krstjani of Bosnia and Hum actually was in the social and political life of medieval Bosnia and Hum. All the recorded historical sources that address medieval Bosnia and Hum indicate that Bosnian krstjani had an important, even crucial position in the political, social and state life of the medieval Bosnia and Hum in the long period from the end of the 12th century until the political downfall of medieval Bosnia and Hum. They represented the distinguished part of the society and held a position of authority unlike any other in the medieval community of Bosnia and Hum. All this postulates a societal and political position of Bosnian krstjani on a different, more prestigious platform, which significantly influenced practically all segments of medieval society of Bosnia and Hum.
- Price: 4.50 €
Krist i Donator: Kotromanići između vjere rimske i vjere bosanske - I
Krist i Donator: Kotromanići između vjere rimske i vjere bosanske - I
(Christ and the Donor: Kotromanics between Roman and Bosnian faith - I)
- Author(s):Dubravko Lovrenović
- Language:Bosnian
- Subject(s):History, Political history, Middle Ages, Theology and Religion, 13th to 14th Centuries, 15th Century
- Page Range:193-237
- No. of Pages:45
- Summary/Abstract:With the emergence of the Church of Bosnia (1326. /29.) as a noncanonical form of Bosnian bishopric and state church that arised as a direct result of relocating the Catholic Bosnian bishopric seat to Đakovo in the middle of the 13th century, under a strong influence from this schizmatic Church, Ban Stephen (Stjepan) II Kotromanić took control over the medieval Bosnian state. The latter is substantiated with the mentioning of St. Gregory the Illuminator, an eastern saint, in his royal intitulation that was later taken, in a slightly altered version, by his successor Tvrtko I Kotromanić. According to the illustrations on their money, these Bosnian rulers developed a cult of St. Dimitry who was also one of the well-known saint figures of the eastern Christianity. Both of the mentioned Bosnian bans – Tvrtko I in his role as a king, too – ruled under the burden of confessional dualism marked with vacillation between two Christian confessions: one that leaned on the Church of Bosnia and the other supported by the Catholic Church. Stephen II Kotromanić accepted Catholicism under wich he was buried in the Franciscan Church of St. Nicholas in Mili after having professed Christian faith under the auspices of the Church of Bosnia until the founding of the Franciscan vicary of Bosnia in 1340. Although most of the known details about his religious life point to Catholic Church, even Tvrtko I Kotromanić did not break all the ties with the Church of Bosnia. The first king of Bosnia found his final resting place in this Franciscan church, the coronation and burial church for the Kotromanić family, in which the episcope of the Church of Bosnia crowned him. The process of confessionalization and creation of new religious identities within the western Christianity is one of the examples that illustrates how close medieval Bosnia was to general transformations in Europe, in other words, with diversification of Latin Christianity in terms of religion and culture that happened before and separately from the reformation.
- Price: 4.50 €
Crkvene prilike u zemljama hercega Stjepana Vukčića Kosače
Crkvene prilike u zemljama hercega Stjepana Vukčića Kosače
(The church conditions in Herceg Stjepan Vukčić Kosača's countries)
- Author(s):Ivica Puljić
- Language:Croatian
- Subject(s):History, Political history, Middle Ages, Theology and Religion, 15th Century
- Page Range:239-267
- No. of Pages:29
- Summary/Abstract:The noble Kosača family were originally estate owners from Podrinje. Their rise to the greatest noble family in the kingdom was due to the expansion of the Bosnian state towards the south and to the east. Vlatko Vuković (who ruled up till 1392), already laid the foundation of what was to be known later on as Herzegovina, on whose magnitude Sandalj Hranić (who ruled from 1392 – 1435) further expanded, along with Stjepan Vukčić (who ruled from 1435 – 1466). “Stjepan Herceg of Saint Sava, lord of Hum and Primorje, great Bosnian duke of (rusaga,) prince of Drina and more”, as he presents himself, is beyond a doubt the greatest Bosnian-Hum leader of the middle ages, due to the role he played not only in the Bosnian kingdom, but also in general during his times. It is therefore not surprising that within the Church of the Bosnian-Hum Christians he had a pivotal role. First of all, it is important to note that the Kosača family, including Stjepan Herceg, according to historical sources, were true followers of the Church of Bosnian-Hum Christians”. They were also very tolerant in religious matters in those times, not only in the lands under their control, but also towards families where Bosnian Christians, Catholics and Orthodox lived freely one beside the other. One of the reasons for this tolerance of theirs can be attributed to the political climate of those times in which Herceg had to constantly battle against accusations of heresy. A even greater motive can be found in the religious diversity that existed in his lands. While Podrinje and the border areas of the Hum lands along with Bosnia, followed the Church of the Bosnian-Hum “Christians”, many facts point out that despite the hardships caused by the wars with Serb leaders and the losses against “Christians”, the population of Hum and Primorje were still predominately Catholic. Orthodoxy prevailed in the areas which were once firmly part of the Serb State, from Trebinje towards the East, with its spiritual center at the monastery of Mileševo. This religious diversity certainly had a great influence upon the land owners and their conduct towards their subjects.
- Price: 4.50 €
Papa Pio II. i kralj Stjepan Tomaš
Papa Pio II. i kralj Stjepan Tomaš
(Pope Pio II. and the king Stjepan Tomaš)
- Author(s):Tomo Vukšić
- Language:Croatian
- Subject(s):History, Diplomatic history, Political history, Middle Ages, 15th Century
- Page Range:269-308
- No. of Pages:40
- Summary/Abstract:At the beginning of this article, in order to follow easier the events, two protagonists from the title are shortly presented: the pope Pio II. (1458.- 1464.) and the king Stjepan Tomaš (1443.-1461.) and circumstances under which they have lived and worked. This is condition which makes it possible, in the third part of this article, to focus on their relationships that were conditoned and marked with different events and accidents: fall of Smederevo under Turks in 1459. and political and religious doubths on account of king Tomaš, congress of European rulers in Mantova, confesionaly complicated state, persecution of krstjans in Bosnian kingdom in 1459., family problems of king Tomaš, very bad relationships between king Tomaš and herceg Stjepan, attempt to establish new dioceses in the kingdom, bishop Tomasini of Hvar, franciscans, dominicans, the question of bosnian king’s crown, three converted krstjans in Rome, vassal relation of Tomaš toward Hungary and later toward Turky, influence of Venice and Dubrovnik, internal disagreement among noblemen and absence of help from christian countries, and at the end, sudden death of king Tomaš and arrival of queen Katarina in Rome, probably while the pope Pio II was still alive. During his short pontificate the pope Pio II. was in frequent conntacts with the last but one Bosnian king Stjepan Tomaš. On the territory of Tomaš’ kingdom he found, as a legate of the previous popes, Toma Tomasini, bishop of Hvar, to whom he extended the mandate. Even as a cardinal, he was very worried because of real Turkish danger and their frequent attacks toward central Balkan; as a pope, Pio II. tried, although unsuccessfully, to organize West Christian countries for common defense. Even before the Bosnian kingdom fell under the Ottoman authorities, the pope summoned a congress of European rulers, in Mantova 1459., in order to organize crusades, but they could not reach an agreement. He tried it again in 1464. after Bosnia had already fallen. At that time it look that he was going to succeed and he intended to come personally to Dubrovnik to participate in deliberation of Bosnia, and again he was deeply disappointed and military action was total failure. On his way to Dubrovnik he suddenly died in Ancona. On the other hand, the pope Pio II was one of the very well known humanists and distinguished writer who left, besides the literature writings, valuable testimonies about people and events of that time, including those who were in connection with Bosnian kingdom. When the Turks occupied Smederevo in 1459. the king Tomaš was accused from many sides as the one who was responsible for it. Even more, the pope himself doubted in his personal dignity and orthodoxy of his faith. For this reason he was sending the delegations to the pope trying to clear his name and justify himself of false accusations. Because many did not believe him in regard to the fall of Smederevo, Tomaš tried to prove at least orthodoxy of his faith, and ordered in the second part of 1459. that all heretics in his kingdom must either convert to catholic faith or leave out his kingdom. Three distinguished Bosnian krstjans even ended up in Rome in 1461., where they, before the pope himself, renounced heresy and accepted catholic faith after being taught in doctrine of catholic faith. In connection with this event, we have the valuable document, Symbolum pro informatione manichaeorum, made by cardinal Juan de Torquemada, according to the document the three men professed catholic faith. Since this Symbolum contains fifty heresies of Bosnian krstjans, it is made mostly based on the information received from Bosnia, probably by the Dominicans, it is indispensable source for further study of the puzzled doctrine of medieval Church of Bosnian krstjans. Bosnian kingdom was and remained confessional very divided and complex, regardless of Tomaš’ endeavors to solve that issue, even with force. Moreover, local noblemen were in huge quarrels among themselves, this is particularly the case with king Tomaš and herceg Stjepan, father and son in law, who even waged wars on each other several times. Along with these problems that were tearing to pieces Bosnian kingdom from inside, European christian countries, also in quarrels among themselves and with their own selfish interests, more often were making agreements with the Turks than preparing defense. Only the pope, Pio II. was doing what he was able to do, but Europe did not follow him. In 1461. he sent the crown and other royal signs to the new king Stjepan Tomašević. However, in spite of this recognition that Bosnian kingdom put on the list of sovereign states, other rulers did not follow the example of Pio II. and small Bosnian kingdom was left alone in front of mighty Ottoman army. Two years after Tomaš’ death, Bosnian kingdom was literally run down, destroyed by Ottoman army. King Tomaš did not see that because he died in 1461. but his wife Katarina, after this tragedy, moved to Rome, probably at the beginning of 1464. while Pio II. was still alive.
- Price: 4.50 €
Krstjani i trgovina robljem na Sredozemlju između 13. i 15. stoljeća
Krstjani i trgovina robljem na Sredozemlju između 13. i 15. stoljeća
(Krstjani and the slave trade in the Mediterranean between the 13th and 15 century)
- Author(s):Tomislav Zdenko Tenšek
- Language:Croatian
- Subject(s):History, Economic history, Military history, Social history, Middle Ages, Theology and Religion, 13th to 14th Centuries, 15th Century
- Page Range:309-334
- No. of Pages:26
- Summary/Abstract:The first accounts of traffick in slaves from this region, especially towards Spain, date back to as early as the 9th century. The most important records of trafficking slaves from Bosnia to the Mediterranean between the 13th and 15th century, with references to Dalmatian coast, are found in Dubrovnik. However, various specifics are noted in the accounts from Skradin, Šibenik, Trogir, Zadar, Split and Korčula. From the end of the 13th century, the number of both male and female krstjani from Bosnia sold to slavery is almost as high as the one of those sold on the north shores of the Black sea. Sometimes the slaves were bought in lots. In slave trade, there is a difference between real slave trade and voluntary service. For either of the two categories, a written testimony was required, a type of a contract that was attested by the local notary public. The mouth of the Neretva River was the most significant locality for procurement of the slaves from Bosnia. Slave tradesmen from all over the Mediterranean frequented the Neretva trading spots. During the second half of the 14th century, slaves there were bought in lots. At the time, women and, especially child slave trade were particularly developed. The female slaves were, at times, protagonists of a lucrative trade between, to exemplify, a Bosnian owner, a Bosnian merchant, followed by a buyer from Dubrovnik, a merchant from Dubrovnik and finally, a foreign buyer. Two main reasons for Bosnian slave trade were poverty and accusing the Bosnian krstjani of dualistic heresy. The way this questionable trade treated this kind of people; how they unscrupulously made money off slavery while believing they were the true benefactors of the poor, is truly disturbing. There are no records of the slaves being characterized as Patarenes before 1390, however, it is certain that religious heterodoxy served as a justification for slavery long before that. Slave trade culminated in the period between the last quarter of the 13th century and the first quarter of the 15th century. In the second half of the 15th century, trafficking slaves from Bosnia declined. The reason for the latter was the Turkish invasion of Bosnia. Bogomils and Christians were, according to them, one and the same. The Muslims captured both and generally sent them to Muslim states in the East. If one were to buy slaves, one would buy them from the Turks. From the end of the 13th to the beginning of the 15th century, trafficking of krstjani of the Church of Bosnia along the Adriatic coast and in the Mediterranean assumed gigantic proportions in the medieval slave trade.
- Price: 4.50 €
Nekoliko primjera nacionalnog i političkoga posvajanja Crkve bosanske u srpsko/srbijanskoj i muslimansko/bošnjačkoj historiografiji (i publicistici) XIX. I XX. stoljeća
Nekoliko primjera nacionalnog i političkoga posvajanja Crkve bosanske u srpsko/srbijanskoj i muslimansko/bošnjačkoj historiografiji (i publicistici) XIX. I XX. stoljeća
(A few examples of national and political adoption of the Church of Bosnia in Serb / Serbian and Muslim / Bosniak historiography (and publicist writing) in XIX. I XX. Century)
- Author(s):Zlatko Matijević
- Language:Croatian
- Subject(s):History, Recent History (1900 till today), Special Historiographies:, Theology and Religion, 13th to 14th Centuries, 15th Century, 19th Century, Historical revisionism
- Page Range:335-350
- No. of Pages:16
- Summary/Abstract:The Church of Bosnia as a historiographic subject appears at the beginning of the second half of the 19th century. There are hundreds of bibliographic units that deal with solving the problem of origins, creation, activities and dissappearance of this religious medieval sect. Serbian historiography, following the lead of an attorney at law from Zadar, Božidar Petranović, cleaves to the premise that the Church of Bosnia was - Orthodox. The final consequence of this highly disputable claim is setting “scientific grounds” for the great Serbian appropriation of Bosnia and Herzegovina as “pure” Serbian territories in both national and political sense. The assertion made by Franjo Rački, the first president of the Yugoslavian Academy of Art and Science, that the adherents of the Church of Bosnia were, in fact, dualist heretics of Bogomil provenance that in great numbers subscribed to Islam after the demise of the Medieval Bosnian state and reinstatement of Ottoman rule, was especially appealing in certain Muslim/Bosniak circles. Mass computerization and the emergence of the Internet enabled the adherents to the Church of Bosnia with contemporary means of recycling old theses on religious, national and political affiliation of the adherents of the Church of Bosnia. In order to avoid the tendentious claims about the identity of the Church of Bosnia, it is crucial for contemporary historiography to turn to authentic historical resources as the only reliable foundation for scientifically grounded answers to numerous questions on the origin, existence and demise of this religious community.
- Price: 4.50 €
Bilino Polje primjer jedne historiografske kontroverze
Bilino Polje primjer jedne historiografske kontroverze
(Bilino Polje: An example of historical controversy)
- Author(s):Ante Škegro
- Language:Croatian
- Subject(s):History, Middle Ages, 13th to 14th Centuries
- Page Range:351-370
- No. of Pages:20
- Summary/Abstract:Ein wichtiges Ereignis aus der frühesten Geschichte des mittelalterlichen Bosnischen Banats war die Entsagung der Ketzerei sowie die Annahme der Normen des Mönchslebens der Römischen Kirche seitens der Kirchenfürsten. Laut der lateinischen Quelle geschah das am 8. April 1203 im Ort Bolino Poili in Anwesenheit des Bans Kulin (1180-1204), des Gesandten vom Papst Inocentius III. (1198-1216) namens Iohannes de Casemaris und in Anwesenheit des Archidiakons Marinus. Er war der Vertreter des bosnischen Metropoliten Bernardus (1197-1203), welcher auch der Erzbischof von Dubrovnik war. Die meisten Autoren lozieren Bolino Poili in Bilino Polje (das heutige Zenica am linken Ufer des Flusses Bosna), wofür es keinen Grund gibt. Die lateinische Quelle beschreibt diesen Ort nämlich auf folgende Weise: apud Bosnam, iuxta flumen loco qui vocatur Bolino poili, was wiederum bedeutet: neben (der Siedlung) Bosnia, am Fluss, im Ort namens Bolino Poili. Dieses Ereignis inizierte der Fürst Vukan von Duklja (Doclea), der auf das Bosniche Banat und den Fürstentum von Hum (Herzegowina) prätendierte. Die Voraussetzung für die Erreichung dieses Ziels war das Ausschalten des bosnischen Bans Kulin. Er klagte ihn deshalb beim römischen Papst wegen der Ketzerei, der Aufnahme der aus Dalmatien vertrieben Ketzer, sowie wegen ihrer Bevorzugung im Vergleich zu den katholischen Untertanen an. Um sein eigenes, sowie das Leben seiner Familie zu retten, seine Macht nicht zu verlieren und den Kreuzzug zu vermeiden, forderte Kulin vom Papst Inocentius III. eine Abordnung, die seine Rechtgläubigkeit, sowie die der Mitglieder seiner Familie, der nächsten Verwandten und der Untertanen prüfen sollte. Der Papst delegierte den Kardinal Iohannes de Casemaris und der Erzbischof von Dubrovnik seinen Archidiakon Marinus. Von ihrem Bericht hing das Schicksal aller, sowie die Zukunft des Bosnischen Banats ab. Es konnte sich nicht günstig auf Kulin auswirken, den Gesandten eines Papsts sowie den Vertreter des bosnischen Metropoliten aufs Gebiet des heutigen Zenica zu schicken, weit vom politischen und kirchlichen Zentrum des Bosnischen Banats, wo es weder einen wichtigeren Ort noch ein Objekt gab, das solche Gäste aufnehmen konnte. Andererseits erwähnen etwa zwanzig mittelalterliche Quellen die Siedlung Bosnien im Gebiet des heutigen Visoko. Hier befand sich der Sitz des Bans Kulin und der Kirchenfürsten, die ihre Rechtgläubigkeit beweisen mussten. Es wäre deshalb logisch, dieses Ereignis im Gebiet von Visoko zu lozieren. Da es um eine kirchlich-politische Sache ging, scheint es richtig vorauszusetzen, daß dieses Vorkommnis in einem geeigneten Objekt geschah, und zwar in der Residenz des Bans oder in einem Kloster.
- Price: 4.50 €
Srednjovjekovna Bosna u diplomatičkim spisima Rimske kurije
Srednjovjekovna Bosna u diplomatičkim spisima Rimske kurije
(Medieval Bosnia in the Diplomatic Documents of the Papal Curia)
- Author(s):Jadranka Neralić
- Language:Croatian
- Subject(s):History, Diplomatic history, Political history, Middle Ages, 6th to 12th Centuries, 13th to 14th Centuries, 15th Century
- Page Range:371-386
- No. of Pages:16
- Summary/Abstract:Papal letters sent to various recipients around the world are stored in the thousands of volumes of the three most important and oldest series of registers (the Vatican, Avignon and Lateran registers) that are kept in the Secret Vatican archives and were produced during centuries in the Apostolic Office. The researchers of Bosnian medieval history will there find numerous letters that attest to affluent reciprocal relations at all levels. Since it is almost impossible to describe them completely, the author drew on no more than a few particularly significant documents which she then, according to their content, grouped in several basic sets: appointing some of the more important papal legates to work in the territory of medieval Bosnia; bishop appointments, documents that trace Dominican and Franciscan activities, records of granted indulgences and dispensations and royal recommendations for receiving church prebends or achieving a successful ecclesiastical career. The documents on legate and bishop appointments and Franciscan and Dominican activities are more recurrent in both regional and foreign specialized literature, and those concerning indulgences, dispensations and recommendations have still not been published.
- Price: 4.50 €
Bosansko-humski krstjani u pravoslavnim grčkim i slavenskim vrelima
Bosansko-humski krstjani u pravoslavnim grčkim i slavenskim vrelima
(Krstjani of Bosnia and Hum in Greek Orthodox and Slavic sources)
- Author(s):Ante Birin
- Language:Croatian
- Subject(s):Middle Ages, Recent History (1900 till today), 6th to 12th Centuries, 13th to 14th Centuries, 19th Century
- Page Range:387-405
- No. of Pages:19
- Summary/Abstract:In this work, the author delivers a short overview of Greek Orthodox and Slavic sources that provide evidence for both the rise and the expansion of the Bogomil heresy and its basic principles, and the heresy of Bosnia and Hum. Under the influence of Franjo Rački’s theory that was dominant in historiography and claimed that the krstjani of Bosnia and Hum were direct descendants of the Bogomil dualist movement that emerged in Bulgaria, these sources also mentioned either Bogomils or krstjani of Bosnia and Hum presented as a part of an integral practice. Besides the overview of the works in which the mentioned sources were critically analyzed – starting with Jaroslav Šidak’s monograph Problem “bosanske crkve” u našoj historiografiji od Petranovića do Glušca (The Problem of the “Bosnian Church” in our historiography from Petranović to Glušac), Aleksandar V. Solovjev’s Svedočanstva pravoslavnih izvora o bogumilstvu na Balkanu (Testimonies of the Orthodox sources on Bogomils in the Balkans) and Franjo Šanjek’s capital collection Bosansko-humski krstjani u povijesnim vrelima (Krstjani of Bosnia and Hum in historical sources) - this expose pays special attention to examining the very Greek Orthodox and Slavic sources. In the process, the author indicates the need for separate interpretation of the sources that confirm the rise and expansion of Bogomil heresy in the Balkan states and those that specifically refer to krstjani and krstjanice, the heretics from Bosnia and Hum. Separate accounts of these two heresies in the canonical records of the Serbian Orthodox Church clearly show that these were two distinct heresies that could, in no way, be identified.
- Price: 4.50 €
Bosansko-humski krstjani u turskim vrelima (napomene)
Bosansko-humski krstjani u turskim vrelima (napomene)
(Krstjani from Bosnia and Hum in Turkish sources)
- Author(s):Nenad Maočanin
- Language:Croatian
- Subject(s):Christian Theology and Religion, History, Ethnohistory, Political history, Social history, Middle Ages, Theology and Religion, Islam studies, 15th Century
- Page Range:407-412
- No. of Pages:6
- Summary/Abstract:By the mid-16th century half of the Bosnian population converted to Islam. The interest for joining the Ottoman war machine that numerous groups within the population exhibited and the rise of new types of towns can, to a certain extent, enable the deciphering of this phenomenon. However, social, economic and financial elements are of even greater importance. Recently, it has been found that, even after the conquest, many slaves were taken from Bosnia to the Empire’s hinterland and this factor of insecurity could have instigated the convergence (this will be dealt with later). On the doctrinal level, specific affinities between krstjani and Islam could not have existed.
- Price: 4.50 €
Prvi pomen krstjana u srednjovjekovnoj Bosni
Prvi pomen krstjana u srednjovjekovnoj Bosni
(The first mention of "krstjani" in medieval Bosnia)
- Author(s):Elma Hasimbegovic
- Language:Bosnian
- Subject(s):History, Middle Ages, 6th to 12th Centuries, 13th to 14th Centuries, 15th Century
- Page Range:413-424
- No. of Pages:12
- Summary/Abstract:One of the essential determinants of the Bosnian Middle Ages was the existence of a specific clerical organization, the Church of Bosnia, which greatly influenced the religious, political and even cultural development of the medieval Bosnia. The Bosnian resources from the 14th and 15th century testify that the adherents of the Church of Bosnia held distinctive positions in the political life and in courts of Bosnian rulers and feudal lords, they also served as charter witnesses and were generally renowned figures of authority in the Bosnian medieval society. In the aforementioned resources, they are always referred to as krstjani, or krstjanice. These resources we mention date from a later period when the Church of Bosnia was already an established clerical organization with its hierarchy and a position within the society. However, the term krstjani appeared much earlier, at the beginning of the 13th century, in the first accusations of heresy on the territory of Bosnian Kulin ban. The sources from the papal office, accused the Bosnian ban for heresy using the terms Qatars, Patarenes or heretics in general, but also claimed that the heretics call themselves true krstjani.
- Price: 4.50 €
Papa Inocent III. (1198.-1216.) i bosansko-humski krstjani
Papa Inocent III. (1198.-1216.) i bosansko-humski krstjani
(Pope Innocent III. (1198th to 1216th) and the Bosnian-Hum "krstjani")
- Author(s):Franjo Šanjek
- Language:Croatian
- Subject(s):History, Middle Ages, Theology and Religion, 6th to 12th Centuries, 13th to 14th Centuries
- Page Range:425-439
- No. of Pages:15
- Summary/Abstract:During the twelfth century on the Croatian coast emerged dualistic heretics. They were organized and in this region had two dioceses: Dalmatian (Ecclesia Dalmatiae, 1167) and Slavonic Church (Ecclesia Sclavoniae, 1200). Their ideas were flooded with pessimism, with which they endangered not only church institutions but also the entire established social structure. The church council in Split (1185) repeated condemnation of Cathars, Patarines, Poor man of Lyon and other heretics that had been banned at the church council in Verona (1184). Moreover, the pope Urban III suggested to the Croatian episcopacy that “must not allow organizing of laic fraternities (fraternitatis)”. In October 1200 the pope Inocent III reported to Emerik king of Hungary and Croatia that his vassal the Bosnian ban Kulin “gave shelter to a certain number of Patarines, who had been prosecuted by Bernard the archbishop of Split and banned from Split and Trogir”. Only two years later, the same pope wrote “in the lands of ban Kulin there are many people who are seriously suspected and rather notorious because of condemned Cathar heresy”. It seems that the argue was settled on 8th and 30th April 1203 with negation of “the leaders of those, who in Bosnia usurped the name of Christ (i.e. they named themselves krstjani), and who were elsewhere condemned as schismatics and Manicheans. In the 30’s of the thirteenth century the decrees against krstjans were repeated. They were mentioned as haeritici in Bosnia, hostes crucifixi, haeritici in Slavoniae partibus, and the Church, together with the civil authorities, tried to suppress them by sending Crusaders and Inquisition judges there. By the mid thirteenth century Bosnian Catholic bishop had to relocate his see in Đakovo (in Slavonia), and thereof leave the Bosnian territory to krstjans, who will organize a significant heterodox Church of Bosnia on the former territory of the Bosnian diocese (13th-15th c.).
- Price: 200.00 €
Bosansko-humski krstjani i prijenos rezidencije bosanskih biskupa u Đakovo
Bosansko-humski krstjani i prijenos rezidencije bosanskih biskupa u Đakovo
(Bosnian-Hum "krstjani" and transfer of Bosnian bishop's residence in Đakovo)
- Author(s):Andrija Šuljak
- Language:Croatian
- Subject(s):History, Political history, Middle Ages, 6th to 12th Centuries, 13th to 14th Centuries
- Page Range:441-454
- No. of Pages:14
- Summary/Abstract:Since Bosnian krstjani emerged at the end of the 12th century, Bosnian Catholic bishops lived under constant pressure to fight the heretics. Alone, they were powerless against the forces of heresy. The bishops were subject to the Hungarian Church and very much depended on the support from their Bosnian ruler, Hungarian king and Rome to protect orthodoxy. Due to uncertain political currents, they were left without the support from their Bosnian ruler, at the mercy of the Hungarian king, so they recoiled to a landed property of Đakovo in Slavonia – first temporarily then permanently. Yet, through their entire history they were torn between Hungary, Croatia and Bosnia. They remained in Đakovo and became the bishops of Bosnia and Đakovo and, eventually, formed the great Đakovo or Bosnia and Srijem bishopric, which was always very close to Bosnia.
- Price: 4.50 €
Predicatores, inquisitores, olim heretici: il confronto tra frati Predicatori e catari in Italia settentrionale dalle origini al 1254
Predicatores, inquisitores, olim heretici: il confronto tra frati Predicatori e catari in Italia settentrionale dalle origini al 1254
("Preachers", "Inquisitors", "Heretics": The Confrontation Between the Friars Preachers and Cathars in Northern Italy from the Beginning until the Year 1254)
- Author(s):Marco Rainini
- Language:Italian
- Subject(s):History, Middle Ages, Theology and Religion, 13th to 14th Centuries
- Page Range:455-477
- No. of Pages:23
- Summary/Abstract:Fin dai primi documenti emessi dalla curia papale a favore dell’Ordine dei Predicatori, e ancora prima, fin dalla prima predicazione di Domenico di Caleruega nel Narbonese, emerge con chiarezza come il confronto con gli eretici dualisti costituisca un punto fondante dell’attivita e dell’identita stessa dei frati Predicatori. Questo confronto, nei quasi trent’anni che passano tra la conferma della prima fondazione domenicana di Tolosa da parte di Onorio III e la fine del pontificato di Innocenzo IV, mostra un’evoluzione, che accompagna il decisivo sviluppo degli strumenti giuridici e ideologici attraverso i quali il papato giungera, poco oltre la meta del XIII secolo, ad un sostanziale controllo del fenomeno dell’eresia dualista. Il punto di osservazione scelto per verificare questo percorso e l’Italia settentrionale, territorio nel quale si riconoscono numerosi centri di primissimo piano dei dualisti catari, molti dei quali rifugiatisi nella pianura Padana all’indomani delle azioni militari contro l’Albigese, a cavallo del primo decennio del XIII secolo; d’altro canto, proprio l’Italia settentrionale – in particolare Bologna – rappresenta, insieme a Parigi, il polo principale dello sviluppo dell’Ordine dei Predicatori. Nel periodo considerato vengono messe in luce tre momenti principali: ad una prima fase nella quale l’accento e posto sull’attivita di predicazione, segue quella che vede i frati assumere l’incarico di inquisitores a sede apostolica deputati, nelle procedure in via di definizione di questo nuovo istituto antiereticale; infine, soprattutto all’indomani dell’uccisione di fra Pietro da Verona e della sua canonizzazione, il papato sembra proporre un nuovo modello di santita, nel quale una componente fondamentale e rappresentata dal tipo dell’eretico convertitosi ed entrato a far parte dell’Ordine dei Predicatori.
- Price: 4.50 €
Dominikanci i bosansko-humski krstjani
Dominikanci i bosansko-humski krstjani
(Dominicans and 'Krstjani' of Bosnia and Hum)
- Author(s):Slavko Slišković
- Language:Croatian
- Subject(s):History, Middle Ages, Theology and Religion, 13th to 14th Centuries
- Page Range:479-498
- No. of Pages:20
- Summary/Abstract:The Dominicans meet the phenomenon of krstjani in Bosnia and Hum in two ways. According to their intellectual orientation, they try to familiarize themselves with krstjani on a theoretical level, however, due to the conventional beliefs that the Church of Bosnia is an integral part of different European heretic movements, the Dominican authors also impute on it the misconceptions that are the characteristic of heretics in the first half of the 18th century. However, confronted with the Bosnian reality they re-think this complex issue and provide answers that could serve as guidelines for concrete research. Soon after their founding, as early as the twenties of the 18th century, the first Dominicans arrive to Bosnia and encounter the krstjan movement of Bosnia and Hum. Even though their initial aim was to preach, they could not resist political malversations with the medieval Bosnian territory, so their efforts met only a lack of understanding and persecution. Nevertheless, they greatly contributed to consolidation of the Catholic religion as Bosnian bishops and through their monastic life. However, they expected that organizing their missions from a free region, such as Slavonija, would be less complicated and they unconsciously opened up a space for krstjan activities. Due to tragic lack of understanding between the two mendicant orders, the Dominicans withdrew from Bosnia, which thus became “franciscana”, however, the Turkish occupation did not allow them to leave a deeper mark on Bosnian history.
- Price: 4.50 €
Franjevci i bosansko-humski krstjani
Franjevci i bosansko-humski krstjani
(Franciscans and 'Krstjani' of Bosnia and Hum)
- Author(s):Andrija Zirdum
- Language:Croatian
- Subject(s):History, Political history, Social history, Middle Ages, Theology and Religion, 13th to 14th Centuries, 15th Century
- Page Range:499-537
- No. of Pages:39
- Summary/Abstract:The rise of the Franciscan order in Bosnia provokes great interest among historians. They emerged at the junction of two cultures: they inherited tolerance and perseverance from the East-Byzantium and the West offered them constant support and refreshment. From a historical context, it is clear that the first Franciscan cases appeared after the Bosnian bishop relocated to Đakovo and the pressures from Hungarian-Croatian rulers on Bosnia diminished together with Dominican activities. Thus they left the territory to the non-coreligionist Church of Bosnia and the Franciscans got their chance. With the founding the Bosnian vicary, Franciscan missionaries arrived from different parts of Europe. It seems that not many of them arrived, but those that came had trouble adapting to conditions in Bosnia and were, sometimes, influenced by political and church situation in their country. Since the vicary was soon separated from the Bosnian geographical territory, the foreign missionaries remained in the region across the Sava River. Those who did not learn the local language or accepted the Old Slavic liturgical practice had no chance for a successful long-term career. Many sources, either directly or indirectly, speak of the Franciscan success. During the 15th century, according to the sources, the Franciscans converted the majority of the population of Bosnia and Hum to Catholicism, refreshed it and gave it a more conspicuously western, Roman character. Even the oldest of Ottoman defters and a great number of Catholics in the region of Tuzla even fifty years after the Ottoman conquest confirm this.
- Price: 4.50 €
Rukopisi Crkve bosanske
Rukopisi Crkve bosanske
(Manuscripts of the Bosnian Church)
- Author(s):Anica Nazor
- Language:Croatian
- Subject(s):History, Language and Literature Studies, Cultural history, Middle Ages, Theology and Religion, South Slavic Languages, 6th to 12th Centuries, 13th to 14th Centuries, Biblical studies
- Page Range:539-562
- No. of Pages:24
- Summary/Abstract:It is known that the manuscripts created in the Church of Bosnia are not to be avoided in resolving the issues of the Church of Bosnia, especially the matter of its teaching and identity. Some tried to find indications of dualistic beliefs in them. Solovjev believed the term inosuç›nÅ, mentioned in Our Father cited in the St.Luke’s Gospel (Lk 11,3) and the Gospel according to St Nicholas (hl‡b› na{› inosuç›n°i) was a “mystical epithet”, that it symbolized Manichaeism that could only represent “other substance”, “other being” thus coming closer to the term supersubstantialis mentioned in the Cathar texts. He believed that traces of Docetism were evident in the term izde in the usual position of the expression was born (iz› nee`e iz°de isusÅ). Solovjev found correspondence with the dualist teaching in the expression inočedyi sinь (jesus) falsly interpreting it as “second-born”. Jaroslav Šidak, in a well-argumented manner, already proved that the abovementioned expressions do not show the heresy of the Church of Bosnia. Šidak’s arguments in this article are further substantiated by additional examples from Old Church Slavonic canonical manuscripts and Croatian Glagolitic manuscripts. The latter was possible because Slovnik jazyka staroslověnskeho (Dictionary of Old Church Slavonic) built on the entire corpus of Old Church Slavonic canonical (and other) manuscripts. It laid out all the terms and explained them in detail. At the moment, a complete integral corpus of Croatian Glagolitic sources is available in excerpts in Rječnik crkvenoslavenskoga jezika hrvatske redakcije (The Dictionary of Old Church Slavonic of Croatian Redaction) stored in the Old Church Slavonic Institute in Zagreb (11 volumes of A-VSUE were published). Šidak’s arguments are substantiated with the examples of the author’s research of Bosnian scripts, chiefly Our Father. Enclosed to this article is a list of Church of Bosnia manuscripts with a basic codicological data and references so that, at last, all the known manuscripts of the Church of Bosnia could be found listed in one place.
- Price: 4.50 €
Literarna ostavština krstjana Bosanske crkve i dualistički svjetonazor
Literarna ostavština krstjana Bosanske crkve i dualistički svjetonazor
(Literary Legacy of the Bosnian Church)
- Author(s):Marko Josipović
- Language:Croatian
- Subject(s):History, Language studies, Language and Literature Studies, Cultural history, Middle Ages, Theology and Religion, South Slavic Languages, 6th to 12th Centuries, 13th to 14th Centuries, 15th Century
- Page Range:563-586
- No. of Pages:24
- Summary/Abstract:In this contribution, the author first constitutes that the krstjani of Bosnia and Hum were accused of heresy and that different documents and sources call and define it differently which makes historians’ judgements about their religion based on those sources vary. By browsing through their literary legacy which is, as expected, not sufficient for a precise identification of their religious character, especially since that legacy is very scarce and fragmentary, stems the fact that in the preserved recorded sources of krstjan provenance only occasionally arise terms and formulations with a colouring of moderate or, in fact, negligible mild dualism, for example in the glossas of Srećković’s anthology and in the well-known legend of creation of world and mankind. Based on the past research of this matter, it seems reasonable to argue that the mentioned krstjan sources do not contain reliable information on the dualism in the teaching of the Bosnian Church.
- Price: 4.50 €
Uporaba Svetoga pisma među bosanskim krstjanima
Uporaba Svetoga pisma među bosanskim krstjanima
(The Use of The Holy Bible among Bosnian ‘Krstjani’)
- Author(s):Mato Zovkić
- Language:Croatian
- Subject(s):Christian Theology and Religion, History, Middle Ages, Theology and Religion, South Slavic Languages, 6th to 12th Centuries, 13th to 14th Centuries, 15th Century, Biblical studies
- Page Range:587-610
- No. of Pages:24
- Summary/Abstract:Bosnian Christians were a sect of protest motivated by biblical poverty and simplicity in middle age Kingdom of Bosnia from about 1200 to 1463. An evidence of their use of Christian Scriptures can be found more in polemical writings of Latin theologians than in their own books and documents. This author has put this question within the middle age protest and renewal movements, like Cathars, Dominicans, Franciscans. Within the century from 1170 to 1270 a new type of Bible producing was invented in Paris and other medieval centers of theological learning, in form of one volume portable book which not rich people were able to provide and travelling preachers could carry it on their missionary journeys. The most complete and preserved manuscript of Bosnian Christians is Hvalov Zbornik, written in 1404. It contains all New Testament canonical books, 150 canonical Psalms and eight Old Testament Canticles. Other preserved manuscripts and documents contain parts of the NT, prayers and letters which reflect the belief in Christ of Bosnian Christians, their liturgical Calendar and prayers for the dead. The Book of Revelation was mostly copied and commented among them. Latin theologians from Paulus Dalmatinus in 1250 to Cardinal Torquemada in 1461 mostly wrote polemical writings against Cathars and other sectarian movements and they also addressed Catharist sectarians in middle age Bosnia whom they accused of rejecting the Old Testament, teaching dualism and distorting the doctrine and practice of the sacraments. Most trustworthy remnants of real doctrine and pastoral practice of Bosnian Christians can be found in the questions of Bosnian Franciscans submitted to Pope Gregory XI in 1372. One of the problems was that some Christian men in Bosnia asked to be admitted to Christian marriage ceremony, but they insisted on their condition to their future spouse: “Si eris mihi bona” which involved the husband’s right to divorce his wife any time, for any reason. Bosnian Christians were a middle age movement of protest which for the sake of pure biblical religion finished in breaking communion with the Catholic Church. They disappeared with Turkish rule in Bosnia in 1463.
- Price: 4.50 €
Bosansko-humski krstjani u korespondenciji Dragutina Prohaske i Vatroslava Jagića (1909. - 1910.)
Bosansko-humski krstjani u korespondenciji Dragutina Prohaske i Vatroslava Jagića (1909. - 1910.)
('Krstjani' of Bosnia and Hum in the Correspondence of Dragutin Prohaska and Vatroslav Jagić (1909-1910))
- Author(s):Alojz Jembrih
- Language:Croatian
- Subject(s):History, Language and Literature Studies, Middle Ages, Recent History (1900 till today), South Slavic Languages, 6th to 12th Centuries, 13th to 14th Centuries, 19th Century
- Page Range:611-627
- No. of Pages:17
- Summary/Abstract:As a part of Prohaska’s letters to his mentor Vatroslav Jagić in Vienna in the mentioned period shows, this contribution follows the creation of Prohaska’s book from 1911 Das kroatisch-serbische Schrifttum in Bosnien und der Herzegovina and its third chapter on Bosnian Bogomils. Upon examination of the sequence and content of those letters, one can discern Prohaska’s plans and accomplishments in the sphere of Croatian and Slavic studies, as well as his teaching activities. Therefore, the readers (philologists) themselves will, by vizualizing his letters, be able to offer their opinion on his scientific-research opus which is quite substantial for his time since he, more than once, effectively established his reputation at different levels: as a literary historian, literary critic, comparativist of Slavic literature, theater critic and founder of the magazine Hrvatska njiva. Prohaska writes of all this in his other letters to Vatroslav Jagić.
- Price: 4.50 €
Recepcija krstjana u udžbenicima SR Bosne i Hercegovine i SFRJ
Recepcija krstjana u udžbenicima SR Bosne i Hercegovine i SFRJ
('Krstjani' in History Textbooks of the Socialist Republic of Bosnia and Herzegovina and Socialist Federative Republic of Yugoslavia)
- Author(s):Margareta Matijević
- Language:Croatian
- Subject(s):History, Social Sciences, Education, Middle Ages, Recent History (1900 till today), School education, History of Education, Post-War period (1950 - 1989)
- Page Range:669-683
- No. of Pages:15
- Summary/Abstract:Textbooks that analyze sources are all, more or less, familiar with three of them: the escape of the banished heretics from the Dalmatian communes, Nemanja’s expulsion of Bogomils from Raška and the papal letter from Innocent III to the Hungarian king Emerik. These three sources were never questioned. Commonly accepted ideas include the belief that the Church of Bosnia was, among other things, widely accepted, that it catered to popular tastes and opposed Catholicism and Eastern Orthodoxy. The authors are exceptionally insistent and unequivocal in their claims. They never say: it is believed that, it is possible that... The works are deficient, without any detailed updating of the scientific references of that time. Some authors claimed that there were neither Catholics nor Eastern Orthodox Christians in Bosnia prior to king Tvrtko’s expansion of the borders. It should be noted that there are not many illustrations or maps, and that there are reproductions, questions, pictures and portions of the old texts missing. Bosnian textbooks usually wrote more about krstjani than the Serbian ones. They divided the subject into two teaching units and first discussed the history of the Bosnian state and then the teaching, position and significance of the Church of Bosnia. Krstjani are frequently mentioned in the later period, mainly their alleged involvement in taking over the Bosnian state from the Turks, which was clearly taken from a well-known text by Nikola Modruški. Practically none of the authors mentioned or left open the possibility of religious, lithurgical or ethnic continuity of the Bosnian state territory and lateantique Christian structures. All Serbian textbooks are printed in Cyrillics. To conclude, let us say that all the textbooks until well into the eighties emphasize the social dimension of krstjani, a rather meritorious medieval proletariat meeting the expectatations of the social system of the time.
- Price: 4.50 €
Autori priloga
Autori priloga
(Authors in this Issue)
- Author(s):Author Not Specified
- Language:Bosnian
- Subject(s):Essay|Book Review |Scientific Life
- Page Range:685-686
- No. of Pages:2
- Summary/Abstract:Authors in this Issue
- Price: 4.50 €
