Mikołaj Magni z Jawora i jego Contra epistolam perfidiae Hussitarum. W związku z: Jiří Petrášek, „Meide die Häretiker”. Die antihussitische Reaktion des Heidelberger Professors Nikolaus von Jauer (1355–1435) auf das taboritische Manifest aus dem Jahr 1430, Aschendorff Verlag, Münster 2018 (Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters. Texte und Untersuchungen. Neue Folge, LXXXII)

Abstract

Nicholas Magni of Jawor and his Contra epistolam perfidiae Hussitarum. In connection with Jiří Petrášek, „Meide die Häretiker”. Die antihussitische Reaktion des Heidelberger Professors Nikolaus von Jauer (1355–1435) auf das taboritische Manifest aus dem Jahr 1430, Aschendorff Verlag, Münster 2018 (Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters. Texte und Untersuchungen. Neue Folge, LXXXII) Nicholas Magni of Jawor (Nicolaus Magni de Jawor/Jauer, von Heidelberg) (1355–1435), a Silesian professor of theology, preacher and diplomat, was one of the most interesting figures among the first generation of scholars from the University of Heidelberg. Of all his output, it is the treatise De superstitionibus that has attracted the greatest attention so far, while his lesser known anti-Hussite writings have long been only a research postulate. Jiří Petrášek’s study is, therefore, a long-awaited analysis of an insufficiently researched piece of writing by Nicholas Magni: Contra epistolam perfidiae Hussitarum, which was a response to the 1430 Taborite Manifesto. The author uses two fifteenth-century manuscripts: Staatsbibliothek zu Berlin, Preussische Kulturbesitz Ms. Theol. Lat. 672 and Universitätsbibliothek Tübingen MC 31. The study is a thorough analysis of the contents of Magni’s piece compared with two other contemporary manuscripts: Curandum summopere by an anonymous master from Vienna, and Videte, ne quis vos seducat by Matthias Döring and Johannes Bremer. In his study Petrášek draws new conclusions: regarding Nicolas Magni’s views on indulgences, he points to the borrowings from Henry of Langenstein, and does not share Franz X. Bantle’s earlier assertion about the originality of the Heidelberg theologian’s views on indulgences and their essence confined to the notion of communicatio. Thus, we get a work that verifies the previous findings on the anti-Hussite views of Nicholas Magni, and that provides an in-depth introduction to lesser known areas of the fifteenth-century Catholic anti- Hussite polemics.