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The monastery in Belbuck near Treptow upon Rega in the former Duchy of Pomerania (today Białoboki / Trzebiatów in Pomorze Zachodnie/ Westpomerania, Poland) was founded in the end of the 12th century by Premonstratensians from Lund. In the beginning of the 16th century some very im-portant theologiansworked there. They were friends of Johannes Bugenhagen who, later on, becamea friend of Martin Luther and Reformer of the northern Germany and of the Kingdom of Denmark. His friends in Belbuckwere Johannes Boldewan, Johannes Äpinus, Christian Ketelhodt, Andreas Knopken. Connected with the monastery was a nunnery in Treptow, where Elisabeth von Meseritz (Elisabeth Cruciger) lived. They all exerted great influence on the Reformation and stabilization of the Lutheran Church from Copenhagenas far as Riga. The monastery itself has been, since 1616, completely destroyed, but remembrance of its history may be helpful for a more diverse understanding of very various processes occurring during the early time of “Reformation” in the Southern Baltic Sea region.
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Práce je věnovaná historii kláštera premonstrátek v Chotěšově. Popisuje dějiny od jeho založení po současnost. Představuje premonstrátský řád a jeho zakladatele sv. Norberta, zakladatele kláštera blahoslaveného Hroznatu a jeho sestru Vojslavu. Popisuje také život v klášteře, budovy a vnitřní zařízení.
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Medieval mystical texts are concerned with authenticating the stories they contain. Especially when they are written in a hagiographical tone, validating the ineffable through language becomes essential for the proof of sanctity. The retelling of mystical moments evolving in a visionary space reserved to the mystic, poses particular challenges for the mystical account which is read in a collective environment. The mystical Life of Christina of Hane serves as a case study for illustrating the relationship between the personal realm of the visionary and the communal physical space. Mapping between inner and outer perceptions as experienced by the Premonstratensian nun, the mystical text establishes analogies which translate non-figurative concepts – such as the mystical rapture – into corporeal manifestations. Despite claims to its apophatic nature, language plays a key role in the communication of the mystical moment: figures featuring in Christina’s visions perform speech acts, which bridge the gap between the visionary and the corporeal.
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The Patrons of Lelesz. Based on a number of hitherto unused sources, the present paper outlines the history of patronage over the Premonstratensian priory of Lelesz from its foundation until the end of the Middle Ages. It seeks to answer the question of what foundations the authority of the archbishop of Esztergom was based on, and when was it effectively extended over this church in the diocese of Eger, which was founded by another prelate, and had been mostly subjected to private patronage until the middle of the 14th century. The annex contains the publication of the judicial decision which, in 1355, annulled the claim to the patronage over Lelesz of the Eszenyi and Sztritei branches of the Baksa kin, who had thus far regarded the monastery as a kind of „family church”.
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