Pravoslavni „rastanci” u Mulihovu Zrcalu pravednom (1742.)

The Separated Orthodox (rastanci) in Juraj Mulih’s Zrcalo pravedno [Righteous Mirror] (1742) Zrcalo pravedno (Zagreb, 1742) is a small catechism dealing with a controversial issue in which the Jesuit Juraj Mulih focused on the Orthodox Slavs (mainly Orthodox Grenzers who were predominantly Serbs) who arrived in the Habsburg Monarchy after the Great Migra­tion (1690), led by Patriarch Arsenius III. Crnojević. Mulih calls the Monarchy’s Orthodox rastanci (the Separated) but does not attach any negative attributes to the term. Therefore, it is closer to more neutral terms like grčkog zakona ljudi (people of Greek law) or simply hrišćani (Christians), which Mulih used already in the title of Zrcalo. However, as early as in the first doctrine, in which he writes about the Great Schism, Mulih uses the pejorative term schismatic Vlachs when talking about Orthodox believers. Despite occasional harsh criticism, Mulih was predominantly friendly towards the newly arrived Orthodox Christians, although he wrote extremely negatively about the Orthodox Greeks. The paper uses an imagological analytical method to define more clearly the confessional (Orthodox) otherness and, on the basis of this analysis, discover how religious (Catholic) identity formed in this context. Oddzieleni prawosławni („rastanci”) w Zrcalo pravedno (1742) Juraja Muliha Zrcalo pravedno (Zagrzeb, 1742) to niewielki katechizm polemiczny, w którym jezuita Juraj Mulih skupił się na kwestiach spornych wobec Słowian prawosławnych (zwłaszcza grenzerów, a więc w większości Serbów), przybyłych do monarchii habsburskiej wskutek Wielkiej Migracji (1690) patriarchy Arseniusza III Crnojevića. Mulih nazywa prawosław­nych w monarchii określeniem „rastanci” (oddzieleni), ale bez żadnych cech negatywnych. Bliżej mu do bardziej neutralnych terminów, takich jak: „grčkog zakona ljudi” (ludzie zakonu greckiego) lub po prostu „hrišćani” (chrześcijanie), które występują zresztą już w tytule jego dzieła. Niemniej w pierwszej części, poświęconej Wielkiej Schizmie, mówiąc o wyznawcach prawosławia, Mulih używa pejoratywnego określenia „Vlasi šizmatici” (schizmatycy Wołosi). Choć sporadycznie dopuszcza się ostrej krytyki, generalnie jest on przyjazny wobec nowo przybyłych chrześcijan prawosławnych, zaś negatywnie odnosi się do Greków. Autorka przy pomocy metody imagologicznej podejmuje próbę uchwycenia istoty odmienności wyznaniowej (prawosławnej) i tym samym sformułowania odpowiedzi na pytanie, w jaki sposób kształtuje się (katolicka) tożsamość religijna.

Cardinal Adam Easton (c.1330–1397)

The varied career of Adam Easton (c.1330—1397) led him from Norwich Cathedral Priory to Oxford, Avignon and Rome. Not only a monk of the Benedictine Order, he was also a scholar, theologian, diplomat and cardinal, and his work reflects the breadth of this multifaceted background. This volume presents recent research on Easton’s oeuvre, his diplomacy and the books that accompanied him on his travels. Amongst the works addressed in this volume are Easton’s Defensorium ecclesiastice potestatis, his Defensorium Sanctae Birgittae and his Office for the Feast of the Visitation of the Virgin Mary. Further evidence is also offered on his testimony during the Great Schism, on the dating of his copy of De pauperie Salvatoris, while two reassessments are made of his likeness, including his sepulchral monument at S. Cecilia in Trastevere in Rome and the Lutterworth wall painting. Finally, a catalogue of Easton’s important manuscript collection is also provided.

Adam Easton and the Great Schism

Adam Easton, a monk of Norwich cathedral priory and a doctor of theology of Oxford University, accompanied Simon Langham to the papal Curia in 1369 after Langham had been elevated to the cardinalate. Easton remained at the Curia and in 1378 witnessed the turbulent election of Urban VI in Rome, which led to the Great Schism of the western Church. In 1379 Easton’s testimony concerning the circumstances of this election was solicited twice. Following his promotion to the cardinalate by Urban in 1381, Easton became involved in a conspiracy involving five other cardinals against the pope. He was the only cardinal to survive and to be reinstated. These two episodes form the main subjects of the chapter. An appendix prints Easton’s first testimony along with marginal comments deriving from adherents of Urban’s rival as pope, Clement VII of Avignon, that seek to undermine it. The text illustrates the nature of contemporary debate concerning the validity of the election of Urban VI and the legitimacy of the respective claimants to the papacy.