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Artykuł dotyczy zagadnienia daty i okoliczności przybycia św. Jacka Odrowąża do Krakowa. Dzięki odnalezienie w zbiorach Rosyjskiej Biblioteki Narodowej w Petersburgu średniowiecznego rękopisu, można ostatecznie przeciąć spekulacje na temat czasu pojawienia się Jacka w Krakowie. Niewątpliwie został on posłany do Polski nie przez św. Dominika, ale przez drugiego generała Zakonu, bł. Jordana z Saksonii, a przybył do Krakowa w drugiej połowie 1222 r.

Artykuł dotyczy zagadnienia estetyki teologicznej św. Tomasza z Akwinu. Autor przedstawia z perspektywy trynitologicznej i chrystologicznej dwie definicje piękna sformułowane przez Akwinatę: pierwsza tzw. subiektywna, w której kluczowe są role obserwatora, percepcji oraz doświadczenia; druga tzw. obiektywna, w której omówione zostały trzy kategorie: integritas (pełnia), proportio (harmonia, współbrzmienie), claritas (blask).

The article is an excerpt from a monograph. It discusses the issue of charm (allure) and admiration in the work of St. Thomas Aquinas. An allure is a way to attract an observer and an incentive for relationships. A delight, on the other hand, is a spontaneous human response to the experience of beauty, as well as the orientation of will and intellect towards the object. Aquinas, in his late works (after 1269), introduced the category of charm and delight as an explanation of the action of God, who attracts with beauty, and of the reaction of man, who responds freely to the discovered beauty. Przedmiotem prezentowanego tekstu, będącego fragmentem monografii, jest zagadnienie uroku (powab) i zachwytu w twórczości św. Tomasz z Akwinu. Powab jest sposobem przyciągania obserwatora i zachętą do relacji. Zachwyt zaś jest spontaniczną odpowiedzią człowieka na doświadczenie piękna oraz ukierunkowaniem intelektu i woli ku przedmiotu. Akwinata w swojej późnej twórczości (po 1269 r.) wprowadził kategorię powabu i zachwytu jako wyjaśnienie z jednej strony działania Boga, który pociąga pięknem i z drugiej strony reakcji człowieka, który w

The article discusses the history and presents the Latin edition of the manuscript of Liber constitutionum Ordinis Fratrum Praedicatorum in the collections of the Archive of the Polish Dominican Province in Cracow (call no. ADK XIII.21). Familiarity with this monument is essential for at least three reasons. First, it is the only known manuscript belonging to the thirteenth-century resources of the Dominican library in Cracow. Secondly, it is part of a group of six thirteenth-century Dominican Constitution Books in the world; finally, in the thirteenth century and the first quarter of the fourteenth century the manuscript was frequently corrected and supplemented by a number of Dominican scribes. The author demonstrated that the titular manuscript served the brethren from the Cracow community for at least 44 years – after it was recorded in the wake of the general chapter in Buda in 1273 to the introduction of the last regular records following the general chapter in Lyon in 1318. This particular edition of Liber constitutionum is considered a simple edition, meaning that it has been prepared on the basis of an only known manuscript and its main purpose is to familiarise the reader with the preserved document. In this edition, I have used medieval style of writing characterised by the following: instead of double vowels ae or oe, a single e is used; the division into the lower-case vowel u and the consonant v is reduced to a single vowel u, whereas the distinction between the above two is respected in capital letters. For the sake of clarity of the critical apparatus, we include only those cases which are important from the point of view of text criticism and a few interventions on the part of the publisher, such as corrections, complementary remarks, etc.

The main topic of the article is the founding of a general study of the Polish Dominicans. The lengthy and complex research conducted by Krzysztof Kaczmarek and Maciej Zdanek established that the first source-based evidence confirming the activity of Krakow’s studium generale comes from 1404/1405–1410. However, the above dates are just terminus ante quem of the origins of this educational centre. The author focused on an event from 1304–1316, which professional literature on the subject tends to describe as ‘an unsuccesful attempt to create a general study in Krakow.’ A new analysis of the Dominican chapter house documents, the internal dynamic of the order in the early 14th century, as well as the history of the Polish Dominican province, allowed to put forth or re-introduce a previously-abandoned hypothesis into the academic discussion; the hypothesis suggests that, most likely, the general study of the Polish Dominicans was founded in the 14th century already, perhaps soon after the 1304 announcement of changes in the chapter De studentibus .

The paper is concerned with the history of creating the breviary officium in hon-our of St. Stanislaus of Szczepanow Dies adest celebris , authored by Vincent the Dominican (mid-13th c.). The source analysis focuses on some parts of the officium, including the hymn Gaude mater Polonia . The author argues that the officium together with the hymn was writ-ten in the milieu of Polish Dominicans and should be interpreted in the context of thirteenth century philosophical and theological debates.

Artykul dotyczy procesu denuncjacyjnego przeciwko bylemu prowincjalowi dominikanow krakowskich Mikolajowi z Brzezia z okolo 1421 r. Jego kazania oburzyly krakowskich duchownych, ktorych prokuratorem stal sie Stanislaw ze Skarbimierza. Sprawa stanowi odbicie napiec związanych z poczuciem zagrozenia przez husytyzm. The paper deals with the denunciatory proceedings against the former provincial of the Cracovian Dominicans, Mikolaj of Brzezie, in circa 1421. His sermons outraged the clergy of Cracow, whose procurator became Stanislaw of Skarbimierz. The matter reflects the tensions connected with the feeling of the threat of Hussitism.

Tractatus contra beghardos written by a Chech Dominican Henryk Harrer is a masterpiece of exceptional value for both historians of the medieval heterodox movements as well as for scholars interested in the history of theology and law in the 14th century. The treaty was commissioned by Cracow Dominicans in the years 1328 to 1334. Commissioning the treaty to Henryk Harrer, a stranger expert from the Prague monastery of St. Clemens was dictated by a series of controversies among Cracow clergy around the judgement of conduct of a certain group of people whose religious practices and a way of life stood out from the rest of the congregation. Undertaking the task of writing the treaty Henryk Harrer based his work around three charges pressed against the suspected of heresy: breaking off the Church and establishing an illegal organization (singularitas vite); corrupted attitude towards recognized religious practices (contemptibilitas sacramenti eucharistiae); numerous flaws and perverse disposition (pertinax voluntas). Not only did Harrer decide to comment on all aspects of life of central figures of Contra beghardos but he also honestly mentioned all arguments he was not able to undermine. Despite these objective difficulties, the Czech Dominican was certain that the expertise he came up with was sufficient to link the lay movement with the sect of Beghard Heretics.The author of this study proved that, contrary to Harrer’s keen intention, his Tractatus contra beghardos does not unambiguously show heresy in the Cracow diocese. What is more, the reader, instead of indictment against the conduct of a group of laymen paradoxically received a confirmation of their innocence and orthodoxy. In the light of analysis of the text Contra beghardos, the claim that Beghard Heretics from Harrer’s work turn out to be pious layman, living in communion with the Church, seems to be fully substantiated. Of course their way of life and the practice of asceticism made them stand out from the other members of the congregation but were completely in line with the Church legislation. In this context, Harrer’s work is an original testimony of numerous misunderstandings about the Beghard movement and stormy times of forming a new kind of piety among lay members of Church.

Die Einteilung dominikanischer Terminierbezirke in Kujawien in der Mitte des 14. Jahrhunderts. Eine Analyse der Urkunde des Provinzials Ludolf aus dem Jahre 1517 Zusammenfassung Wichtigstes Thema des vorliegenden Beitrags stellt die Frage nach der Einteilung der dominikanischen Terminierbezirke in Kujawien wahrend des 14. Jahrhunderts dar. Die Quellengrundlage hierfur bildet ein im Staatsarchiv Thorn aufbewahrtes Vidimus vom 30. September 1517, das von Ludolf, Provinzial der polnischen Dominikanerprovinz, ausgestellt wurde. Darin bestatigte er die Echtheit eines vom Ordensgeneral Thomas de Firmo (1401–1414) angefertigten Transsumpts. Der Verfasser wies nach, das es sich bei dem Transsumpt um eine Falschung handelt, die hochstwahrscheinlich vor 1469 vor dem Hintergrund der Streitigkeiten der Thorner Dominikaner mit den Franziskanern und den Karmeliten um das Bettelrecht auf dem Gebiet um Jungleslau (Inowroclaw) entstand. Das gefalschte Transsumpt enthalt allerdings eine echte Urkunde aus dem 14. Jahrhundert, die vom Provinzial Stanislaus zusammen mit dem Generalvikar der polnischen Provinz, dem Magdeburger Lektor Dietrich, und sechs anderen Prioren ausgestellt worden war. Die Urkunde weist ein Tagesdatum auf (6. Dezember) und wurde wohl in den Jahren 1352–1354 ausgestellt. Sie enthalt ein Urteil im Streit um die Einteilung Kujawiens in Termineien, um die sich die Konvente in Thorn (Torun) und in Brest (Brześc Kujawski) stritten. Aufgrund des Schiedsspruchs der Provinzleitung bekam der Thorner Konvent das Bettelrecht auf dem Gebiet des Dekanats Jungleslau zugesprochen, das das Gegend von Jungleslau und Gniewkowo umfaste; die Brester Dominikaner sollten hingegen die Seelsorge auf dem Gebiet von Brest betreiben. Im Rahmen der Untersuchung liesen sich einige Informationen zur Reihenfolge der mittelalterlichen Dominikanerprovinziale verifi zieren und berichtigen. So ubernahm der im Urteil erwahnte Provinzial Stanislaus dieses Amt hochstwahrscheinlich in den Jahren 1352-1354 und verwaltete es bis 1355. Beim heutigen Kenntnisstand last sich nicht mit Sicherheit sagen, wer dieses Amt in den Jahren 1344-1352 innehatte. Der Name Johannes Struś in der offi ziellen Liste der polnischen Provinziale erwies sich als eine falsche Lesart des Namens Johannes Arnsberg. Es konnte nachgewiesen werden, das Johannes Arnsberg der unmittelbare Nachfolger von Andreas Rusiniec (1396-1401/1402) war und wohl bereits 1402 an die Spitze der Provinz gelangte. Divisions of Dominican monastic districts in Kuiavia in mid-14th century. A study of provincial superior Ludolf’s document of 1517 Abstract The main subject of the paper is the question of the division of Dominican collecting disctricts in Kuiavia in the 14th century. The source basis is the vidimus dated 30 September 1517, issued by Ludolf, the provincial superior of the Polish Dominican province. Ludolf confirmed the authenticity of the transumpt prepared by Thomas de Firmo, the general of the order (1401-1414). The author proves that the transumpt is a forgery, most probably produced before 1469. Nevertheless, the fake transumpt contains an authentic 14th century document issued by provincial superior Stanislaw together with vicar general for the Polish province, the Magdeburg lector Theodoric and six priors. The document probably dates from 1352-1354 and is the decree concerning the boundaries of collecting districts in Kuiavia. The sides were the Dominican convents in Torun and Brześc Kujawski. By the decision of the province, the Torun convent received the right of collecting in the deanery of Inowroclaw, covering the territories of the Duchy of Gniewkowo and starostwo of Inowroclaw, while the Dominicans of Brześc were allowed to conduct their activities on the area of that part of Kuiavia.

Mikolaj Duthorow and his error condemnatus ab Ecclesia . Polish Dominicans, Heresy, and New Piety Currents in the First Half of the Fourteenth Century The purpose of this study is to analyse a fragment of the documents of a provincial chapter of the Polish Domicans from 1338, containing a poenitentia imposed on the Polish Dominican Mikolaj Duthorow and an ordinatio addressed to local representatives of the Inquisition. Mikolaj Duthorow was probably a member of the Dominican monastery in Gryfia (German: Greifswald), where as a preacher he voiced views regarded by his co-brethren as error condemnatus ab Ecclesia . A theological-historical analysis enabled Tomasz Galuszka to show that the doctrine proclaimed by Mikolaj contains distinct references to the thoughts and activity of two German Dominicans: Master Eckhart of Hochheim and Heinrich Seuse. The case of Mikolaj Duthorow inclined the Polish chapter (1338) to take a closer look at the orthodoxy of the remaining members of the province. It thus transferred to papal inquisitors the right to trace and try those brethren whose lifestyle, religious practices, and views were evidently at odds with universally accepted monastic customs. The provincial chapter from 1338 addressed its edict to papal inquisitors, probably: Mikolaj, Jan Schwenkenfeld and Stanislaw of Cracow. The process of entrusting them with potestas libera incarcerandi and inclusion into the Dominican penitentiary system was an important stage in the history of the papal Inquisition in Poland. From that time, the range of the activity of local inquisitors was almost un limited – they could deal not only with heretics sensu stricto but also with errantes within the province. The case of Mikolaj Duthorow comprises original evidence of the reaction of Polish Dominicans to new devotion currents appearing in the first half of the fourteenth century and accentuating mystical experiences, individualism, and emotional life.

Przedmiotem artykułu jest prezentacja odnalezionego w zbiorach Rosyjskiej Biblioteki Narodowej w Petersburgu nowego źródła do najstarszych dziejów polskich dominikanów. Powstało ono zapewne w pierwszej połowie XIII w. Zawiera wiele nowych informacji, m.in. ostatecznie przecina spekulacje na temat czasu przybycia św. Jacka do Krakowa, który niewątpliwie został posłany do Polski w 1222 r. Odnaleziony tekst jest najprawdopodobniej fragmentem tzw. zaginionej kroniki dominikańskiej.