le tn ik 2 4 (2 02 4) , š t. 2 2 2024 Fotografija na naslovnici / Photography on the cover: Dr. Bruno Hartman (1924–2011) (UKM, Zbirka drobnih tiskov) Dr. Bruno Hartman (1924–2011) (UKM, Zbirka drobnih tiskov) VINCENC RAJŠP: Versko dogajanje v Vzhodni Evropi od 16. do 18. stoletja. Slovenski pogled BERNARD NEŽMAH: Kako je poročanje o protiturški vstaji v Bosni in Hercegovini 1875–1876 oblikovalo osrednje slovenske časopise: Novice, Slovenca in Slovenski narod JURIJ PEROVŠEK: Slovenski pogled na Bolgare in Bolgarijo od konca 19. stoletja do druge svetovne vojne MIHA ŠIMAC: "Czech Brothers" in the Lord's Vineyard of the Diocese of Lavant: Czech and Moravian Seminarians in the Maribor Theological Seminary 1886–1893 TOMAŽ SIMČIČ: Primorska in borba za slovansko bogoslužje na prehodu iz 19. v 20. stoletje TOMAŽ KLADNIK in MATEJA ČOH KLADNIK: Slovanski jug v mariborskih spomenikih in imenih ulic KAJA MUJDRICA in GORAZD BAJC: Francoski pogled na slovensko-srbske spore leta 1989 ALEŠ MAVER, TIMOTEJ MAVREK in MAJ HORVAT: Dvoje vstopov v slovensko zgodovino St ud ia H is to ri ca S lo ve ni ca Časopis za humanistične in družboslovne študije Humanities and Social Studies Review tudia istorica lovenica S H S tudia istorica lovenica S H S S H S tudia istorica lovenica Studia Historica Slovenica Časopis za humanistične in družboslovne študije Humanities and Social Studies Review letnik 24 (2024), št. 2 ZRI DR. FRANCA KOVAČIČA V MARIBORU MARIBOR 2024 Studia Historica Slovenica Tiskana izdaja ISSN 1580-8122 Elektronska izdaja ISSN 2591-2194 Časopis za humanistične in družboslovne študije / Humanities and Social Studies Review Izdajatelja / Published by ZGODOVINSKO DRUŠTVO DR. FRANCA KOVAČIČA V MARIBORU/ HISTORICAL SOCIETY OF DR. FRANC KOVAČIČ IN MARIBOR http://www.zgodovinsko-drustvo-kovacic.si ZRI DR. FRANCA KOVAČIČA V MARIBORU/ ZRI DR. FRANC KOVAČIČ IN MARIBOR Uredniški odbor / Editorial Board dr. Karin Bakračevič, dr. Rajko Bratož, dr. Neven Budak (Hrvaška / Croatia), dr. Jožica Čeh Steger, dr. Darko Darovec, dr. Darko Friš, dr. Stane Granda, dr. Andrej Hozjan, dr. Gregor Jenuš, dr. Tomaž Kladnik, dr. Mateja Matjašič Friš, dr. Aleš Maver, dr. Rosario Milano (Italija / Italy), dr. Jurij Perovšek, dr. Jože Pirjevec (Italija / Italy), dr. Marijan Premović (Črna Gora / Montenegro), dr. Andrej Rahten, dr. Tone Ravnikar, dr. Imre Szilágyi (Madžarska / Hungary), dr. Peter Štih, dr. Polonca Vidmar, dr. Marija Wakounig (Avstrija / Austria) Odgovorni urednik / Responsible Editor dr. Darko Friš Zgodovinsko društvo dr. Franca Kovačiča Koroška cesta 53c, SI–2000 Maribor, Slovenija e-pošta / e-mail: shs.urednistvo@gmail.com Glavni urednik / Chief Editor dr. Mateja Matjašič Friš Tehnični urednik / Tehnical Editor David Hazemali Članki so recenzirani. Za znanstveno vsebino prispevkov so odgovorni avtorji. Ponatis člankov je mogoč samo z dovoljenjem uredništva in navedbo vira. The articles have been reviewed. The authors are solely responsible for the content of their articles. No part of this publication may be reproduced without the publisher's prior consent and a full mention of the source. Žiro račun / Bank Account: Nova KBM d.d. SI 56041730001421147 Tisk / Printed by: Dravski tisk d.o.o. http: //shs.zgodovinsko-drustvo-kovacic.si Izvlečke prispevkov v tem časopisu objavljata 'Historical – Abstracts' in 'America: History and Life'. Časopis je uvrščen v 'Ulrich's Periodicals Directory', evropsko humanistično bazo ERIH in mednarodno bibliografsko bazo Scopus (h, d). Abstracts of this review are included in 'Historical – Abstracts' and 'America: History and Life'. This review is included in 'Ulrich's Periodicals Directory', european humanistic database ERIH and international database Scopus (h, d). Studia historica Slovenica, Časopis za humanistične in družboslovne študije, je vpisan v razvid medijev, ki ga vodi Ministrstvo za kulturo RS, pod zaporedno številko 487. Izdajo časopisa sta omogočili Javna agencija za znanstvenoraziskovalno in inovacijsko dejavnost RS ter Mestna občina Maribor. Co-financed by the Slovenian Research and Innovation Agency and the Municipality of Maribor. S H S tudia istorica lovenica Ka za lo / Con tents V spomin / In Memoriam IRENA SAPAČ: V spomin – ob stoletnici rojstva dr. Bruna Hartmana (1924–2011) ............................................................................................................................................267 Član ki in raz pra ve / Pa pers and Es says VINCENC RAJŠP: Versko dogajanje v Vzhodni Evropi od 16. do 18. stoletja. Slovenski pogled ...............................................................................................277 Religious Developments in Eastern Europe from the 16th to the 18th Centuries. The Slovenian View BERNARD NEŽMAH: Kako je poročanje o protiturški vstaji v Bosni in Hercegovini 1875–1876 oblikovalo osrednje slovenske časopise: Novice, Slovenca in Slovenski narod .....................................323 How Reporting on the Uprising Against the Turkish Rule in Bosnia and Herzegovina in the Years 1875–1876 Shaped the Most Important Slovenian Newspapers Novice, Slovenec and Slovenski narod JURIJ PEROVŠEK: Slovenski pogled na Bolgare in Bolgarijo od konca 19. stoletja do druge svetovne vojne ............................................................359 "Slovenian View on Bulgarians and Bulgaria from the End of the 19th Century to the Second World War MIHA ŠIMAC: "Czech Brothers" in the Lord's Vineyard of the Diocese of Lavant: Czech and Moravian Seminarians in the Maribor Theological Seminary 1886–1893 .....................................................403 "Češki bratje" v gospodovem vinogradu lavantinske škofije: češki in moravski semeniščniki v mariborskem bogoslovju 1886–1893 S H S tudia istorica lovenica TOMAŽ SIMČIČ: Primorska in borba za slovansko bogoslužje na prehodu iz 19. v 20. stoletje...................................................................................................443 Primorska (The Slovene Littoral) and the Struggle for Slavonic Liturgy at the Turn of the 19th to the 20th Century TOMAŽ KLADNIK in MATEJA ČOH KLADNIK: Slovanski jug v mariborskih spomenikih in imenih ulic.........................................................................473 The Slavic South in Maribor's Monuments and Street Names KAJA MUJDRICA in GORAZD BAJC: Francoski pogled na slovensko-srbske spore leta 1989 ............................................................................................509 The French Perspective on the Slovenian-Serbian Conflicts in 1989 ALEŠ MAVER, TIMOTEJ MAVREK in MAJ HORVAT: Dvoje vstopov v slovensko zgodovino .....................................................................................................................537 On Two Entries into Slovenian History Avtorski izvlečki / Authors' Abstracts .............................. 565 Uredniška navodila avtorjem / Editor's Instructions to Authors ............................................... 571 S H S tudia istorica lovenica 403 S H S tudia istorica lovenica DOI 10.32874/SHS.2024-10 "Czech Brothers" in the Lord's Vineyard of the Diocese of Lavant: Czech and Moravian Seminarians in the Maribor Theological Seminary 1886–1893 Miha Šimac Ph.D., Assistant Professor University of Ljubljana, Faculty of Theology, Department of Church History and Patrology, Poljanska cesta 4, p. p. 2007, SI–1001 Ljubljana, Slovenia e-mail: miha.simac@teof.uni-lj.si Abstract: In the 1880s and 1890s, there was a great interest among young men in the Lands of the Bohemian Crown in the priestly vocation. As a result, the theological seminaries in the Czech lands were full, leading young candidates to turn to other seminaries within the Habsburg Dual Monarchy with their applications. In 1886–1893, several young Bohemian and Moravian candidates also applied to the Theological Seminary in Maribor, Slovenia. On the basis of archival records, diocesan schematisms and newspaper notices this paper briefly outlines and sheds light on the presence of "the Czech Brothers" in the Maribor Theological Seminary. After completing their studies and being ordained, most of the seminarians remained in the Diocese of Lavant, where they were involved in the social life of Lower Styria through their work and concern for the temporal and spiritual well-being of people in various parishes. Keywords: Czechs, Moravians, priesthood candidates, Maribor Theological Seminary, Diocese of Lavant, theological studies, priests, pastoral care Studia Historica Slovenica Časopis za humanistične in družboslovne študije Maribor, 24 (2024), No. 2, pp. 403–442, 155 notes, 3 tables, 6 pictures Language: Original in English (Abstract in English and Slovene, Summary in Slovene) M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 404 Introduction1 At the beginning of November 2023, an exhibition entitled Czech Traces was opened in Krško, Slovenia, on the initiative of the Embassy of the Czech Repu- blic. The exhibition highlighted some of the most prominent Czechs and Slo- venians who have enriched social life and whose traces are truly visible both in the Republic of Slovenia and in the Czech Republic. If we consider the activities of František Čap (1913–1972), one of the pillars of Slovenian cinematography, and Anton Foerster (1837–1926), the author of the first Slovenian opera, The Nightingale of Carniola, or the work of the Czech architects, engineers and inventors, with Jožef Ressel (1793–1857) at the helm, on one hand, and the work of Matija Murko (1861–1952) or Jože Plečnik (1872–1957) in Prague on the other hand, the outline of the intertwining is probably clear enough.2 Of course, we could also list others who have ennobled the space with their words and examples, as well as with their ideas. We should also take into acco- unt individuals who came from mixed marriages – among these, for example, is certainly a Carniolan playwright and historian Anton Tomaž Linhart (1756– 1795), whose paternal line originated in Moravia, from where his father came to work in Radovljica, Slovenia, where he married a local woman.3 The Slovene Biographical Lexicon reveals many more examples of this kind.4 The ties between the Slovenian area and the Lands of the Bohemian Crown have been intertwined throughout history. Therefore, it is no wonder that these intertwinings between Slovenians and "the northern brothers" or "the Czech brothers" as Simon Gregorčič (1844–1906), a Slovenian poet and Roman Catholic priest, referred to them, have also been the subject of approaches by various researchers from both sides who have been and are still researching the collaboration of the two communities. Thus, on the Czech side, there are also some researchers who have dealt with the topic5 and of course, there is no shortage of researchers here in Slovenia. We should also mention the works of 1 This article was written in the framework of the research programme P6-0262: Jewish-Christian Sources and Dimensions of Justice, co-funded by the Slovenian Research and Innovation Agency (ARIS). 2 Češko-slovensko sodelovanje, available at: https://www.posavskiobzornik.si/kultura/cesko-sloven- sko-sodelovanje-na-razstavi-101908, accessed: 2. 3. 2024. 3 France Koblar, "Linhart, Anton Tomaž", available at: https://www.slovenska-biografija.si/oseba/ sbi330432/, accessed: 2. 3. 2024. 4 Cf. Nada Gspan Prašelj, "Burian, Vaclav", available at: https://www.slovenska-biografija.si/oseba/ sbi154172/, accessed: 2. 3. 2024. 5 Cf. Aleš Kozár, "Slovenska literatura in češki katoliški tisk 19. in prve polovice 20. stoletja", in: Darja Pavlič (ed.), Slovenska poezija. Obdobja 40 (Ljubljana, 2021), pp. 469–475. 405 S H S tudia istorica lovenica Slovenian researchers Jonatan Vinkler6 and Borut Klabjan,7 and not overlook the contributions of others: from Marjeta Keršič Svetel and her discussion of Czech-Slovenian contacts between the two wars8 to, for example, the project entitled Czechs and Slovenians: Common Cultural and Ideological Ties, which was led by Irena Gantar Godina, PhD, in 2007–2008. The project focused on the relations and cultural and ideological ties between Czechs and Slovenians.9 We should also mention Jan Lego (1833–1906), a Czech writer, who, among other things, assessed the Slovenian character10, and on the other hand, a Slo- venian historian Anton Trstenjak (1853–1917), who, through his travelogues, excursions and his book Spomenik slovenske vzajemnosti, encouraged others to explore these ties.11 It is the written word, however, that reveals that such ties between the Lands of the Bohemian Crown and the Slovenian area go back much further. It is interesting that the researchers in their descriptions of the contacts, point to the spread of ideas, artistic and cultural currents, but somehow no one par- ticularly focuses on the – priests. However, in his lecture in Prague in 1885, Jan Lego thoroughly pointed out the importance of work of the Czech priests in the Slovenian area.12 It was the latter who are probably credited for establish- ing contacts between the Lands of the Bohemian Crown and the area of Inner Austria. If we take into consideration, for example, Stiški rokopis (a manuscript from Stična, Slovenia), the conclusion by researchers that a Czech monk was involved in its creation should be sufficient.13 The fact is that clerics from the Lands of the Bohemian Crown were also present in today's Slovenian area later on, and perhaps it is to their credit that in 1619, when Jesuit refugees from Moravia arrived in Ljubljana, this is also the reason why the first higher educa- tion lectures took place, as we read in the chronicle of the Jesuit College in Ljubljana.14 Such contacts between Moravian and Bohemian clerics and clerics 6 Jonatan Vinkler, Posnemovalci, zavezniki in tekmeci: češko-slovenski in slovensko-češki kulturni stiki v 19. stoletju (Koper, 2006). 7 Borut Klabjan, Češkoslovaška na Jadranu: Čehi in Slovaki ter njihove povezave s Trstom in Primorsko od začetka 20. stoletja do druge svetovne vojne (Koper, 2007) (hereinafter: Klabjan, Češkoslovaška na Jadranu). 8 Marjeta Keršič Svetel, Češko-slovenski stiki med svetovnima vojnama (Ljubljana, 1996), available at: https://www.sistory.si/publication/30407, accessed: 23. 4. 2024. 9 Čehi in Slovenci, available at: https://isim.zrc-sazu.si/sl/programi-in-projekti/%C4%8Dehi-in-sloven- ci-skupne- kulturne-in-idejne-vezi, accessed: 2. 3. 2024. 10 ''Jan Lego'', Slovan, No. 15, 1 August 1885, pp. 235–236. 11 France Koblar, "Trstenjak, Anton", available at: https://www.slovenska-biografija.si/oseba/sbi726644/, accessed: 2. 3. 2024. 12 Cf. ''Slovenci v slovstveno govorniškem društvu Slaviji v Pragi'', Slovan, No. 7, 1 April 1885, p. 111. 13 Cf. Matjaž Ambrožič, Zgodovina Cerkve na Slovenskem (Ljubljana, 2019), p. 175. 14 Cf. Letopis ljubljanskega kolegija Družbe Jezusove (1596–1691), France Baraga (ed.) (Ljubljana, 2003), p. 82. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 406 from Inner Austria can also be traced in the following centuries, especially at the end of the 19th century and the beginning of the 20th century, in the Dio- cese of Ljubljana15 as well as in the Diocese of Gurk-Klagenfurt, the Diocese of Graz-Seckau, the Diocese of Trieste and Capodistria16 as well as in the Diocese of Lavant. On the basis of archival records, schematisms, newspaper notices and literature, the present paper attempts to outline the presence of Czech and Moravian representatives in the Lavant seminary at the end of the 19th century. Seminarians, some even became parish priests in individual parishes, left a vis- ible trace in the activities of the Diocese of Lavant. Czechs in the Diocese of Lavant in the light of the first schematisms Priests who came to our region from the Lands of the Bohemian Crown are noted down in several chronicles and necrologies from dioceses or monaste- ries. In the yearbook of the Diocese of Ljubljana, Franc Pokorn (1861–1940) specifically mentioned several names of clergymen who came from the Czech and Moravian lands.17 The Diocese of Lavant does not have a similar printed yearbook for the 18th century, although the first one was published in 1796. As noted by France Martin Dolinar, the first published schematism of the Diocese of Lavant did not contain personal data about the priests. This changed only in 1844, when, in the schematism of that time, "for the first time, the alphabe- tical list of priests includes, in addition to the first and last names, the date of birth and the date of ordination of the individual priests."18 For example, an examination of the 1846 schematism of the Diocese of Lavant also provides information on the presence of Bohemian and Moravian clerics who worked in the diocese, either as religious or as diocesan priests, as shown in the fol- lowing table. 15 For more details on the presence of Czech seminarians in the Ljubljana Theological Seminary, see Miha Šimac, "'Bratje Čehi'" v ljubljanskem bogoslovju (1885–1897)", Bogoslovni vestnik 79, No. 4 (2019), pp. 955–970. 16 For more details on the seminarians and later priests who worked in the Diocese of Trieste and Capodistria, please see Klabjan, Češkoslovaška na Jadranu, p. 193. 17 Cf. Franc Pokorn, Šematizem duhovnikov in duhovnij v ljubljanski nadškofiji l. 1788 (Ljubljana, 1908), p. 11. 18 France Martin Dolinar, "Letopisi lavantinsko-mariborske škofije kot zgodovinski vir", Zgodovinski časopis 38, No. 1–2 (1984), p. 59. 407 S H S tudia istorica lovenica Table 1: Bohemian and Moravian priests and religious brothers in the Diocese of Lavant in 184619 Name and surname Land of birth Year of birth Year of ordination Duty station Johann Breyer Moravia 1823 (1850)20 a Benedictine – novitiate Michael Fischer Bohemia 1797 1827 a parish priest of the parish of St Nicholas in Pratnik Mathias Gaschowez Moravia 1824 (1848)21 a Benedictine, a student of theology – 1st year Otto Habermann Bohemia 1812 1836 a Benedictine; Doctor of Theology; Professor of Biblical studies and trainee professor at the Klagenfurt lyceum Johann Kubale Bohemia 1795 1824 a deficient 22; the Diocese of Budweis Joseph Küssling Bohemia 1800 1827 a parish priest of the parish of St Jera; Deanery Wolfsberg Laurentius Mendel Bohemia 1793 1828 a Capuchin; a vicar of the Capuchin Monastery in Wolfsberg Wenzeslav Pagani Bohemia 1810 1835 a parish priest of the parish of Reichenfels Joseph Roppert Bohemia 1796 1825 a deficient; the Diocese of Graz-Seckau Joseph Rezniczek Bohemia 1823 (1847)23 a Benedictine; a student of theology – 3rd year Franz Schroll Moravia 1823 (1849)24 a Benedictine; a student of theology – 1st year Ignaz Tautscher Bohemia 1779 / a Franciscan friar – deficient Joseph Werstat Bohemia 1793 1825 a parish priest of the parish of St Michael in Wolfnitz/ Saualpe 19 Schematismus des Bisthumes Lavant, mit Anfang des Militär-Jahres 1846 (Klagenfurt, 1846). 20 Breyer was later given the religious name Hugo. Cf. Schematismus des Bisthumes Lavant (Klagenfurt, 1851), p. 59 (hereinafter: Schematismus des Bisthumes Lavant 1851). He was ordained priest in 1850 (Nadškofijski arhiv Maribor (NŠAM), Ordinacijski protokol 1780–1942, p. 232). 21 Gaschowez was given the religious name Othmar. Cf. Schematismus des Bisthumes Lavant 1851, p. 58; NŠAM, Ordinacijski protokol 1780–1942, p. 228. 22 A deficient – a priest who is unable to perform priestly duties, typically due to health or other rea- sons. Cf. Wetzer und Welte's Kirchenlexikon oder Encyklopädie der katolischen Theologie und ihrer Hilfswissenschaften, 2. Aufl. (in neuer Bearbeitung, unter Mitwirkung vieler katolischen Gelehrten begonen von Joseph Cardinal Hergenröther, fortgesetzt von Franz Kaulen. Dritter Band: Censis bis Duguet) (Freiburg im Breisgau 1884), p. 1467. 23 Rezniczek was ordained a priest in 1847 (NŠAM, Ordinacijski protokol 1780–1942, p. 224). He was given the religious name Alois. Cf. Schematismus des Bisthumes Lavant 1851, p. 58. 24 Schroll was ordained a priest in 1849 (NŠAM, Ordinacijski protokol 1780–1942, p. 230). He was given the religious name Beda. Cf. Schematismus des Bisthumes Lavant 1851, p. 59. – As a monk, he was known as a historian, working on the history of monasteries in Carinthia, the medieval histo- ry of the Carinthian lands and the study of documents. For more details, please see Laurentius Kull, "Schroll P. Beda (Franz Johann)", available at: http://www.biographien.ac.at/oebl/oebl_S/Schroll_ Beda_1823_1891.xml, accessed: 27. 4. 2024. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 408 Table 1 shows that the Czechs were the dominant group at that time, with a smaller number of Moravians. The majority belonged to the Benedictine Order, four of them were diocesan priests, and there was also one Capuchin and one Franciscan friar. There were also some young theology students among the Ben- edictines. Unfortunately, less than thirty years later their names are not noted down in the yearbook, but the 1875 schematism of the Diocese of Lavant still contains some representatives from the Bohemian lands. Surprisingly, it seems that two of them were not priests, but laymen who performed church service. In the schematism, Peregrin Manich, born in 1813, originally from Eipel (now Úpice) in Bohemia, is mentioned.25 He became a teacher and cathedral organist in St Andrä in 1847, and moved to Maribor when the episcopal see was trans- ferred there by the Bishop Anton Martin Slomšek (1846–1862) in 1859.26 He was also known as a composer of sacred and secular songs, including the Slo- venian ones.27 In Maribor, Manich served as a cathedral organist, and was also regens chori and a teacher of Choral chant at the Maribor Theological Seminary. In 1875, Bishop Mihael Napotnik was also one of the seminarians. Beside Man- ich, another individual from the Lands of the Bohemian Crown, Franz Bartelt, sang in the Maribor cathedral in 1875.28 Five years later (in 1880), a census was held in the Habsburg Dual Monar- chy. The results of the census for Maribor alone showed that 17,628 persons were living in the city at that time, including the military (1,604). Among these, 183 persons have indicated Slovak as their language of communication and 65 persons have indicated Czech as their language of communication.29 These may have included the aforementioned Peregrin Manich and Franz Bartelt, who were still operating in the cathedral and the theology of Lavant at that time. The 1881 schematism reveals that at that time Manich could count on 34 seminarians to listen to his lectures at the seminary: three of them in the IV year, including later famous Slovenian poet Anton Aškerc (1856–1912), six in the III year, 13 in the II year and 12 in the I year.30 In 1882, there were 39 semi- narians: 6 in the IV year, 14 in the III year, 9 in the II year, and 9 in the I year + 1 extern (Janežič Viljem).31 In 1883, the theological seminary was slightly more 25 Personalstand des Bisthumes Lavant in Steiermark im Jahre 1875 (Marburg, 1875), p. 87 (hereinafter: Personalstand 1875). 26 Lučka Fortek, "Organisti in orgle v mariborski stolnici", in: Lipovšek, Stanko (ed.), Mariborska stolnica ob 150. obletnici Slomškovega prihoda v Maribor (Maribor, 2009), p. 199. 27 Hinko Druzovič, "Manich, Peregrin", available at: https://www.slovenska-biografija.si/oseba/ sbi346912/, accessed: 23. 4. 2024. 28 Personalstand 1875, pp. 12–13. 29 ''Iz Maribora'', Slovenski gospodar, No. 7, 17 February 1881, p. 50. 30 Personalstand 1881, pp. 24–25. 31 Personalstand 1882, pp. 24–25. 409 S H S tudia istorica lovenica occupied, as there were 46 students at that time. There were 12 seminarians in the IV year (two had already received ordination), 11 in the III year, 8 in the II year and 15 in the I year.32 In 1884, there were 48 seminarians in the Diocese of Lavant. There were 10 seminarians in the IV year (four of whom had already been ordained), 7 in the III year, 14 in the II year, and 17 in the I year.33 In 1885, there were 43 seminarians: 6 in the IV year (one already ordained), 12 in the III year, 12 in the II year and 13 in the I year.34 However, none of them came from the Lands of the Bohemian Crown, from where many applications for admis- sion to the seminaries of Inner Austria came the following year. Welcoming young Czechs In the 1880s and 1890s, there seemed to be a kind of religious revival in the Lands of the Bohemian Crown, and many young boys were eager to pursue theological studies. In 1905, Fran Krašovec wrote about those times: A few years ago, many Czech graduates came to the Slovenian seminaries. Many of these young men graduated with honours in the Bohemia, but they were not admitted to the local seminaries because they were full. With the purest inten- tions and full of enthusiasm, they came to the Slovenian area to operate among a fraternal nation.35 The memoirs of the priest Janko Mlakar (1874–1953) from Ljubljana testi- fy to this. He wrote, "In Bohemia and Moravia in those days, there were so many graduates every year that some had to look for bread outside their homeland."36 We could actually talk about the arrival of candidates from Bohemia and Moravia to the seminaries of the dioceses of Inner Austria somewhat earlier. The first such arrivals in large numbers date back to the time of Bishop Jernej Legat of the Diocese of Trieste and Capodistria (1846–1875), when 26 priests of Bohemian descent were operating there. The second such wave occurred in 1885–1886, when, at the invitation of Bishop Ivan Nepomuk Glavina (1882– 1895), young boys began to arrive at the Central Theological Seminary in Gori- zia.37 However, applicants from Bohemia and Moravia did send their applica- 32 Personalstand 1883, pp. 24–25. 33 Personalstand 1884, pp. 24–25. 34 Personalstand 1885, pp. 24–25. 35 ''Čehi na slovanskem jugu'', Naš list, No. 18, 6 May 1905, n.p. 36 Janko Mlakar, Spomini (Ljubljana, 1940), p. 226 (hereinafter: Mlakar, Spomini). 37 Klabjan, Češkoslovaška na Jadranu, p. 193. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 410 tions to all seminaries in Inner Austria, as reported by the newspaper Slovenec on 20 August 1886: This year, a large number of applicants are applying to the seminaries everywhere. It is well known that in Bohemia a third of them can no longer be accepted. So the Czech graduates are turning in all directions. So far, 25 have applied to Gori- zia, 60 to Graz in Germany, and more to Maribor, Klagenfurt and Vienna, than they can take in.38 These arrivals, however, do not seem to have been to everyone's liking, since the same newspaper had already reported the "grumbling" of individual voices complaining about the admission of Czech candidates to the Ljublja- na Theological Seminary.39 Some representatives of the city councils in other major cities were also upset, for example in Trieste, where the arrival of the can- didates the following year was subject to considerable pressure. In particular, the Italian representatives reproached the Bishop for the concern that these future priests would mainly be political agitators and would operate against the already scarce harmony. Moreover, they pointed out that these "Czech youths do not know the language, customs, and traditions of the crown lands." This was already partly true, as noted by the newspaper reporter. However, the Czech seminarians were able to familiarise themselves with everything and adapt to the situation during their studies. It was also true, as pointed out by the city representatives, that they were not proficient in the Italian language. How- ever, according to the writer of the article, this issue could be solved: The bishop will send them among the Slovene parishioners, to parishes in the countryside that are entirely Slavic. Knowing their mother tongue, they will easily become accustomed in a short time also to the Slovene and Croatian languages, which will be indispensable for them to carry out their pastoral work successfully. The reporter did not forget to criticise the Italian representatives, among whom it was futile to look for candidates for the priesthood.40 Bishop Glavina of the Diocese of Trieste and Capodistria also reacted to all these criticisms and refuted the accusations in a special memorial – a letter to the Slovene news- papers.41 Nevertheless, if the newspaper reports are to be believed, it seems that Graz also reacted in a rather similar way to the applications of the Czech 38 ''V duhovska semenišča'', Slovenec, No. 189, 20 August 1886, n.p. 39 Ibid. 40 ''Češki bogoslovci'', Edinost, No. 48, 15 June 1887, n.p. 41 Cf. Zgodnja Danica, No. 18, 6 April 1887, pp. 141–143. 411 S H S tudia istorica lovenica candidates. According to the reports, "The German liberals already see in every Czech theologian, besides being a future preacher of the doctrine of God, also a passionate agitator for Slavism. They are already behaving in a way that the German theologians can no longer cope with them. /.../"42 The Slovan newspa- per reacted to all these tensions in a much more conciliatory manner and, in view of the lack of local candidates, was particularly pleased to welcome Czech applicants for admission to the theology: There are already quite a number of young Czechs in the Ljubljana Theological Seminary, but this year the Bishops of Maribor, Trieste and Poreč have also admit- ted them. We, who do not distinguish Slovenes according to their regions, but all are brothers to us; we also love the other Slavs with the same love; every Slovene must feel this way; a Slav must feel at home among the Slavs everywhere, this is the first step to agreement and finally to mutual brotherhood. We therefore warmly welcome the young Czechs to our land, which they have chosen as their homeland, and we wish them to be true ambassadors to our people, not only of the faith of Christ, but also of the Slavic idea. In both lies our salvation. /.../43 42 ''Notranje dežele'', Slovenec, No. 14, 19 January 1887, n.p. 43 ''Čehi kot duhovniki po slovenskih pokrajinah'', Slovan, No. 19, 1 October 1886, p. 303. Postcard with an image of the Maribor Theological Seminary (NŠAM, Zbirka Imago, Razglednice, Razglednica s podobo mariborskega semenišča) M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 412 It is interesting to mention the description of Toman's decision for the Mar- ibor Theological Seminary by individual Czech candidates in the newspaper notes. Since they really had no possibility of education in such institutions at home, they decided to go to other seminaries. Johann Toman was one of those candidates who initially wanted to enter the Theological Seminary in Graz. Together with some of his comrades, he met other more nationally conscious Czech graduates in Vienna, who persuaded them to go in the other direction: "Why are you going to German Graz? Go to Maribor among the Slovenes!"44 Applications from Czech and Moravian candidates In August and early September 1886, applications for entering the Maribor Theological Seminary had been submitted in towns in Bohemia and Moravia. The aforementioned 20-year-old graduate Johann Toman actually signed his application to the seminary in his hometown on 4 August 1886. Of course, he attached the required attachments, such as a baptismal certificate, a moral cer- tificate signed by the local parish priest, a health certificate, which was written in the Czech language, as well as a certificate of completion of his schooling or of having passed the matriculation examination "with good success" (mit Gutem Erfolge). He received a positive reply from Maribor already on 11 August 1886, namely that he was admitted to the Maribor Theological Seminary.45 That autumn, Franz Hurt, the son of Catholic parents from Kladno, Bohe- mia, also wrote his application in the German language for admission to the seminary in Maribor. He enclosed all the necessary documents, from his bap- tismal certificate to his school certificates, which showed that he had attended the German Gymnasium in Pilsen (Cze. Pilzeň). After the matriculation exami- nation he studied Philosophy at the Faculty of Arts in Prague for a year, where he passed his exams with good results. Among the appendices there are other documents: a moral certificate from the local parish priest, a health certificate stating that he was in perfect health (vollkomen gesund), and the Archbishop of Prague's consent for Hurt's studies at the Maribor Theological Seminary.46 On 2 August 1886, Franz Mandeliček, a 20-year-old candidate, also addressed an application in the German language to the rector of the Maribor Theological Seminary. In his application he stated that he was born in Skočice, 44 ''Dekan Ivan Toman'', Slovenec, No. 16, 21 January 1930, p. 5. 45 NŠAM, Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box 24, N. 1944, Praes. 12. 8. 1886: Toman Johann. 46 NŠAM, Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box 24, N. 2369, Praes. 22. 9. 1886: Hurt Franz. 413 S H S tudia istorica lovenica Bohemia, on 9 April 1865, the legitimate son of a Catholic, and came from a large (he had five siblings) but rather poor family. He wrote that his father had no property. Nevertheless, he chose the priesthood as his vocation and asked to be admitted to the Maribor Theological Seminary. He enclosed a baptismal certificate, a health certificate, a certificate from his ordinary and, of course, a certificate of completion of the State Gymnasium and of the matriculation examination, which Mandeliček passed with "mittelmässige Erfolge", i.e. inter- mediate success.47 While these three candidates wrote their applications in the German lan- guage, the Moravian Anton(in) Zavadil, born on 23 June 1866 and a graduate of the Gymnasium, wrote his application in the Latin language, the official lan- guage of the Catholic Church. He wrote: From his tender youth, the applicant has always carried in his heart the deeply held desire to become a minister of the altar of God; he has considered that he can most profitably serve people as a priest, regardless of his own benefit; with a trembling heart he wishes to be admitted to the seminary. /.../ He assured the then directors of the Theological Seminary in Maribor of his fidelity and promised that, if the request were granted, he would do his utmost to prove himself worthy of the favour showed to him.48 In fact, Zavadil was accepted and became a seminarian, all with the desire to dedicate his life "to the people and the Church", as he wrote in another letter.49 On 1 September 1886, 19-year-old Jakob Tajek also applied to Theological Seminary in Maribor with all the necessary documents. Tajek was then serv- ing as a one-year volunteer, and he asked the seminary governance, in case of a positive reply, to allow him to arrive in Maribor only on 10 October, as he would only finish his service to his country on 4 October.50 In Vodňany (Wodnian), Robert Vaclavik, born in 1865, and then a graduate of the Czech State Gymnasium in České Budějovice, signed his application for the seminary on 28 July 1886. In his application, he also stated that he wished to become a priest and therefore attached all the necessary certificates, from a baptismal certificate and school certificates to a medical certificate stating that he was "in good health" (ganz gesund) and fit for any work. Vaclavik's applica- 47 NŠAM, Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box 24, N. 1928, Praes. 6. 8. 1886: Mandeliček Franz. 48 NŠAM, Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box 24, N. 2282, Praes. 15. 9. 1886: Zavadil Anton. 49 Ibid. 50 NŠAM, Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box 24, N. 2198, Praes. 6. 9. 1886: Tajek Jakob. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 414 tion stressed that, with God's help, he had passed his matriculation examina- tion with good results (mit gutem Erfolge gemacht hatte), and he particularly emphasised that he was the son of poor parents, with two brothers and four sisters, none of whom were yet well off. At the very bottom of his application, Vaclavik wrote: "I will wait in Wodnian for a gracious answer (Jetzt werde ich in Wodnian gnädigste Antwort erwarten)."51 Vaclavik did not have to wait long for the reply. On 3 August, he received a message from the ordinary informing him that he had been admitted to the Maribor Theological Seminary.52 There was probably no lack of joy at this news. The seminarians in the Maribor Theological Seminary in the light of the schematisms Similar applications for admission to the Theological Seminary in Maribor were sent by Czech and Moravian candidates in the following years. Some of the applicants were admitted to the seminary, as recorded in the schematisms of the Diocese of Lavant and individual newspaper notices. For example, on 26 August 1886, Slovenski gospodar reported that 13 candidates had been admit- ted to the first year of theology studies in Maribor, some of them from the Lands of the Bohemian Crown.53 However, at that time, individual applications were still coming in and being considered by the seminary authorities, and it was not until the 1887 schematism that the number of seminarians in the 1886/1887 academic year was the highest ever (64). Of these, there were 10 in the IV year, 12 in the III year, 16 in the II year, and 26 in the I year of the seminary. Among them were also Czechs and Moravians, such as Franz Cinkl, Franz Čadek, Franz Hurt, Franc Mandeliček, Ludvik Štetka, Jakob Tajek, Johann Toman, Robert Vaclavik or the Moravian Anton Zavadil.54 The schematism for the year 1888 shows that the number of seminarians was slightly higher than in the previous year, namely 66. There were 13 stu- dents in the IV year (three of them already ordained), 16 in the III year, 20 in the II year and 17 in the I year. Among the latter was Leopold Skuhersky from Opočno, Bohemia.55 In the 1889 schematism of the Diocese of Lavant, there were 69 students mentioned – 15 seminarians in the IV year, 20 in the III year, 51 NŠAM, Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box 24, N. 1842, Praes. 30. 7. 1886: Robert Waclawik. 52 Ibid. 53 Cf. ''Kn. šk. bogoslovje'', Slovenski gospodar, No. 34, 26 August 1886, p. 271. 54 Personalstand 1887, pp. 26–27, pp. 92–117. 55 Personalstand 1888, pp. 26–27, p. 111. 415 S H S tudia istorica lovenica 14 in the II year, and 20 in the I year.56 Three extern students should be added to the list – among them Franz Lom from Wollin, Bohemia, a student of the I year at the time.57 A student of the II year at that time was also Johann Kanský, originally from Opočno, Bohemia.58 The diocesan schematism for 1890 shows that there were 69 seminarians enrolled in the Maribor Theological Seminary at that time: 20 students in the IV year, 15 in the III year, 21 in the II year and 13 in the I year. Of these, only one was from the Lands of the Bohemian Crown, namely Štefan Peter. In addition to these, there was a nice group of 7 students from the externship.59 In 1891, there were 68 students in the Maribor Theological Seminary. There were 16 in the IV year, 21 in the III year, 15 in the II year and 16 in the I year. Interestingly, there was no one from Bohemia or Moravia in the I year.60 The 1892 schema- tism shows that there were 68 students in the seminary: 21 students in the IV year, 15 in the III year, 14 in the II year and 18 in the I year. Interestingly, there were no Czech seminarians.61 In the schematism for the year 1893, we read that at that time there were 65 students and one III-year extern. There were 13 stu- dents in the IV year, 17 in the III year, 17 in the II year and 18 in the I year.62 Interestingly, in the I year, there were no students from Bohemia or Moravia. The 1894 schematism states that there were 65 students enrolled in the Maribor Theological Seminary: 17 students in the IV year, 13 in the III year, 19 in the II year, 16 in the I year. Again, there were no Czech representatives.63 In 1895, there were 65 students in the seminary: 11 students in the IV year, 19 in the III year, 17 in the II year and 18 in the I year.64 In the schematisms of the Dio- cese of Lavant after 1895, there is no longer anyone from Moravia or Bohemia among the seminarians.65 The records show how the number of students in the Maribor Theological Seminary changed over the years. On the basis of the archival material exam- ined and the above-mentioned schematisms, it was possible to compile a list of students from Bohemia and Moravia in the Maribor Theological Seminary. 56 Personalstand 1889, pp. 27–28, pp. 96–122. 57 Personalstand 1889, pp. 27–28, pp. 96–122. 58 Ibid, p. 104. 59 Personalstand 1890, pp. 26–28. 60 Personalstand 1891, pp. 26–28. 61 Personalstand 1892, pp. 26–28. 62 Personalstand 1893, pp. 32–33. 63 Personalstand 1894, pp. 36–37. 64 Personalstand 1895, pp. 36–37. 65 Personalstand 1896–1900; pp. 44–46. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 416 Table 2: An indicative chronological list of students from Bohemia and Moravia in the Maribor Theological Seminary in 1886–190066 Name and surname Place of birth Year of birth Ordained Franz Cinkl Novoselic – Bohemia 1866 / Franz Chadek Klatovy – Bohemia 1866 / Franz Hurt Kladno – Bohemia 1863 1889 Franz Kokoschka Chelčice – Bohemia 1863 1890 Mathias Komzak Nová Včelnice – Bohemia 1865 / Franz Mandeliček Skočice – Bohemia 1865 1890 Anton Mojžišek Černotin – Moravia 1864 1890 Cyril Novak Unt. Lhotta – Bohemia 1864 / Ludvik Štetka Silberberg67 – Bohemia 1865 / Jakob Tajek Štěpánovice – Bohemia 1867 1890 Johann Toman Planice – Bohemia 1866 1890 Robert Vaclavik Vodnian – Bohemia 1865 1890 Karl Wenig Klatovy – Bohemia 1867 1890 Anton Zavadil Lovkov – Moravia 1866 1891 Leopold Skuhersky Opočno – Bohemia 1867 1890 Johann Kanský Opočno – Bohemia 1868 1891 Franz Lom Volyně – Bohemia 1867 1892 Peter Stephen (Štefan) Byšice – Bohemia 1867 1892 Table 2 shows that during that period the Maribor Theological Seminary admitted 18 candidates from Bohemia and Moravia, mostly born between 1863 and 1868. While Franz Hurt and Franc Kakuška represented the oldest students (1863), Johann Kanský (1868) was the youngest representative. The majority of candidates came to Maribor in the first two years, but only some of them arrived later. More requests may have been sent at that time, but they have not been found in the archive documents that we have reviewed so far. 66 Personalstand 1886–1900. 67 There are four parishes with this name. 417 S H S tudia istorica lovenica Unfortunately, the examined archival documents do not provide suffi- cient information on the social and family background of the candidates. The father's occupation is rarely mentioned in the applications examined, but the applications presented above would suggest that most of the Bohemian and Moravian young men came from peasant and/or larger families. From the sur- names alone, we can conclude that none of them was of noble descent. Per- haps this is why the statement of the Czech seminarian at the Ljubljana Theo- logical Seminary, who said that the best Czech candidates stay at home, is also relevant here.68 Some of the Czech and Moravian students left the Maribor Theological Seminary for various reasons during or after the first year of studies, and some might realise that the vocation of priesthood was not for them after all. For example, Franc Čadek and Franc Cinkl left Maribor after the first year of their studies at the latest. Moreover, it seems that five such individuals from the Lands of the Bohemian Crown decided to leave. Life in the Maribor Theological Seminary In the autumn of 1886, when Robert Vaclavik was told that he had been admit- ted to the Maribor Theological Seminary, he was instructed to report there on 2 October.69 Others also received such instructions. This is not surprising, since already on 23 September 1886 Slovenski gospodar reported: "In the seminary of our diocese, the school year begins this year on 3 October, and seminari- ans are to assemble in Maribor the day before, that is on Saturday, 2 October, in the theological seminary."70 So, at that time, the accepted candidates, inclu- ding young men from Bohemia and Moravia, arrived in Maribor, where they got acquainted with other candidates, professors and spiritual leaders, and famili- arised themselves with the house order and study obligations. In the Maribor Theological Seminary, theological studies lasted four years and they followed a special programme, defined by Bishop Anton Martin Slomšek. In the I year, the students attended lectures in logic and metaphysics, and in fundamental theology (general dogmatics), a general introduction to the Old Testament, an exposition of the Old Testament, and lectures in biblical archaeology, cho- ral chanting, and Hebrew. In the II year, the theologians attended lectures on the following subjects: special dogmatics, choral chanting, introduction to the Bible of the New Testament, interpretation of the New Testament from the Vul- 68 Mlakar, Spomini, p. 227. 69 NŠAM, Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box 24, N. 1842, Praes. 30. 7. 1886. 70 ''Na znanje'', Slovenski gospodar, No. 38, 23 September 1886, p. 302. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 418 gate, and lectures on hermeneutics with the interpretation of the original text of the New Testament. The III year of the studies was devoted to moral theology and church history, followed by lessons in patrology and choral chanting. In the IV year, seminarians were given lectures on ecclesiastical law, catechetics, pastoral care, methodology and pedagogy, choral chanting, and the history of ecclesiastical art; liturgy and exercises in church oratory were also taught.71 In addition to their studies, the young candidates from the Lands of the Bohemian Crown had some more difficulties related to language barriers, as they had to learn Slovene in due course, as was also required in other seminar- ies. In Trieste, the Czech and Moravian young men were also given the follow- ing admonition in their admission letter: "In order to be able to carry out your duties as a spiritual shepherd, you must know the languages of the faithful of our diocese, and if you do not, you will not be ordained by us."72 It was simi- lar in the Ljubljana Theological Seminary, where candidates were required to learn the Slovene language within two years.73 However, the newspaper notes emphasised that their lack of knowledge of the German language posed a greater problem, as lectures were mainly conducted in German at that time. In 1886, the writer of an article in Slovan was also angry about this. In the intro- duction, he quoted the biography of Slomšek prepared by Franc Kosar (1823– 1894) and published in 1863, in which the author of the book provided some information about the use of language in education in the Maribor Theologi- cal Seminary. He wrote: "In the first year, the ancient and Hebrew language is explained in Slovene ... In addition, the Slovene language is the basis for practi- cal instruction in preaching in all four years, as well as the daily meditations (morning prefaces) and the annual spiritual exercises are conducted in Slo- vene." But these, according to the writer in Slovan, were other, happier times, when the Slovene language "was next to German and Latin a neighbouring housewife, now she is their poorest maid, they have bought up and divided her sold-out possessions. /.../ Today the seminary, as the city of Maribor in general, is a bit degraded, alienated."74 It seems that the writer in question was right to a certain extent and that the predominant German language in the Maribor Theological Seminary caused some more concern to the Czechs and Moravi- ans. This is illustrated by a newspaper note they wrote when outlining the life 71 Fanika Krajnc-Vrečko, "Visoka bogoslovna šola v Mariboru 1859–1941", in: Teološki študij na Slovenskem: vloga teoloških izobraževalnih ustanov v slovenski zgodovini pri oblikovanju visokošolskega izobraževalnega sistema (AES 32) (Ljubljana, 2010), pp. 462–463 (hereinafter: Krajnc- Vrečko, "Visoka bogoslovna šola"). 72 Zgodnja Danica, No. 18, 6 April 1887, p. 143. 73 Cf. Nadškofijski arhiv Ljubljana (NŠAL), Škofijski arhiv Ljubljana (ŠAL) V., Semenišče 1881–1890, box 229, Höchwürdigtes fürstbischöfliches Ordinariat, Laibach am 25. Sept. 1885. 74 ''Slovenščina v mariborskem bogoslovji'', Slovan, No. 22, 15 November 1886, pp. 349–350. 419 S H S tudia istorica lovenica of priest Toman: "But the teaching lectures in the Maribor Theological Seminary at that time were conducted in German and Latin. However, the Czechs did not know any German and could not even translate their matriculation examina- Cover of the Lipica Seminary Journal (1888) (https://dr.ukm.um.si/izpis.php?id=40246) M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 420 tion into German for the director of the seminary."75 The documents examined so far show that the applicants for admission to the Theological Seminary in Maribor were mostly graduates of Czech or German grammar schools. Moreo- ver, most of the applications were handwritten in German, and only a few in the language of the Church – Latin. However, writing is one thing, but follow- ing lectures in German is often quite different and more challenging than it first appears. It is therefore not surprising that some candidates have indeed had difficulties with this. However, these notes could also mean that the lecturers at the Maribor Theological Seminary somewhat avoided Slomšek's plan concern- ing the use of language during the lectures, since the Bishop specifically stated that "in addition to Latin, some subjects should be taught in both provincial languages, i.e. in German and Slovene".76 Despite these difficulties most young Czechs and Moravians were able to assimilate among the Slovenes in Maribor quite quickly, and they thoroughly prepared themselves for their future voca- tion and mission. Those who persevered on the path they had set out soon found themselves among the cultural co-creators of the Lipica Seminary Journal. For example, in 1888, in the 8th (1 March) and the 9th (15 March) issues, Anton(in) Zavadil introduced the Czech poet František Ladislav Čelakovský (1799–1852), who was the first to systematically deal with Slovenian literature in Bohemia. Čelakovský had already recognised the importance of Slovenian poet France Prešeren (1800–1849).77 Some seminarians from the Lands of Bohemian Crown exposed themselves by writing or singing at various concerts to the general public, while others were perhaps more tacit supporters of the Slove- nian cultural sphere, which they proved by enrolling in St Hermagoras Society, Slovenia's oldest publishing house.78 This was also a way of familiarising them- selves with Slovenian life and thought. Four years flew by, and some seminarians were ordained already in the third year of the theological studies. The first among them was certainly Franz Hurt, who was ordained already in 1889. However, the vast majority of other seminarians from Bohemia and Moravia were ordained the following year, in 1890, by the new Prince-Bishop of the Diocese of Lavant, Mihael Napotnik (1889–1922). Twenty-five years later, that event was reported with consider- able pride in various newspapers.79 75 ''Dekan Ivan Toman'', Slovenec, No. 16, 21 January 1930, p. 5. 76 Krajnc-Vrečko, "Visoka bogoslovna šola", p. 463. 77 Cf. Anton Zavadil, "Franc Ladislav Čelakovsky", Lipica, No. 8, 1 March 1888, pp. 185–190; Lipica, No. 9, 15 March 1888, pp. 200–205. 78 Cf. "Imenik častitih p. n. udov družbe sv. Mohora leta 1888", in: Koledar družbe sv. Mohora za navadno leto 1889 (Celovec, 1889), p. 40. 79 Cf. ''Duhovniške obletnice'', Straža, No. 58, 23 July 1915, p. 5. 421 S H S tudia istorica lovenica From the schematisms of the Diocese of Lavant we learn that several candi- dates were ordained priests in the following two years (1891 and 1892). How- ever, a thorough examination shows that in 1893, for example, there were no Czech candidates among the 65 seminarians and one third-year extern. At that Ordination of the priesthood (https://upload.wikimedia.org/wikipedia/commons/4/47/Holy_Orders_ Picture.jpg) M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 422 time, there was only Štefan Peter in the fourth year, who had been ordained a priest on 25 July 1892, while still in his third year of theological studies.80 He was the last seminarian from the Lands of the Bohemian Crown to enter the Maribor Theological Seminary, but not the last priest to serve in the Diocese of Lavant. Now here, now there – chaplains in the Diocese of Lavant The newly-ordained priests from the Lands of the Bohemian Crown, who were the most numerous in 1890, celebrated their first masses in various places. The first Czech theologian to be ordained in Maribor in 1889 was Franz Hurt, who celebrated the first Solemn Mass on 14 July in the Church of St Aloysius in Mari- bor.81 The following year, the newspapers also reported that the newly-ordain- ed priest, Karl Wenig, celebrated his first Solemn Mass at the famous pilgrima- ge church of the Name of Mary in Kalobje, Slovenija. The article stated: "It was particularly touching when, towards the conclusion, the speaker addressed the newly-ordained priest's father in beautiful Czech, a virtuous and gentile man who had come from far away to celebrate his son's momentous day. Several Czech seminarians from Maribor were also present."82 Others celebrated the Solemn Mass in their hometowns. For example, Štefan Peter celebrated the Solemn Mass in Byšice, Bohemia, on 31 July 1892.83 After the ceremonies, the Czech and Moravian newly-ordained priests returned to the Diocese of Lavant and were sent to their first posts. In 1890, Prince-Bishop Napotnik sent them to various places: Hurt was sent as a chap- lain to Podsreda, Toman to Gornji Grad, Vaclavik to Sv. Hema, Kakuška to Sv. Kunigunda pri Konjicah, Mandeliček to Pilštajn, Mojžišek to Sv. Barbara v Slovenskih goricah, Wenig to Kalobje, and Zavadil to the parish Sv. Martin na Pohorju.84 Chaplains were subsequently transferred to other parishes more or less frequently. Leopold Skuhersky, for example, took up his first pastoral min- istry as chaplain on 4 August 1891 in the parish of Griže. He served there until 3 July 1893, when he was transferred to Laško as a second chaplain. He held this post until 29 May 1897 when he was promoted to the position of first chaplain 80 NŠAM, Ordinacijski protokol 1780–1942, p. 293. 81 ''Primicije'', Slovenski gospodar, No. 28, 11 July 1889, p. 223. 82 ''S Štajerskega'', Slovenec, No. 171, 28 July 1890, n.p. 83 ''Gosp. novomašniki v lavantinski škofiji'', Domoljub, No. 14, 21 July 1892, p. 169. 84 ''Duhovniške spremembe v škofovini Mariborskej'' [sic], Domoljub, No. 17, 4 September 1890, pp. 197–198. 423 S H S tudia istorica lovenica in the parish. Skuhersky served in only two parishes in less than eight years,85 but not everyone was so fortunate, and some moved much more frequently. One of these was Franc Mandeliček, who was sent to Pilštanj as a chaplain to start his pastoral ministry on 27 August 1890. From there he was transferred to the parish of Sv. Peter pod Svetimi gorami on 18 January 1892.86 The dioc- esan bulletin stated that he was temporarily (aushilfsweise) transferred there to assist,87 and he served there until 21 October 1892 when he was assigned as a chaplain to Podsreda, where another Czech priest, Franz Hurt, had been working until then.88 Mandeliček served in Podsreda until 28 February 1897, when he was sent to the parish of Sladka Gora. He served in this parish only until 27 July 1898, when he was transferred as a chaplain to Remšnik, where Jurij Žmavc (1843–1903) served as a parish priest. At the end of 1902, a parish priest Žmavc was increasingly complaining of stomach ache and throat pains. He went to the Hospital of the Brothers of Mercy in Graz, where he died on 13 January 1903. Žmavc was buried on Sunday, 18 January, at Remšnik.89 After his death, Mandeliček became the provisor and held this post until 30 April 1903, when a new parish priest was appointed and he himself became the local chaplain again. In mid-September 1903, the diocesan ordinary sent a decree to Mandeliček, by which he was sent as a chaplain to Negova, Slovenia.90 But here the story repeated itself; on 25 January 1904, the parish priest Alojz Šijanec died,91 and the chaplain of Negova became the provisor. Perhaps this was the reason for his deteriorating health; he took temporary leave on 30 April 1904 and only resumed his pastoral ministry on 1 November 1904. At that time, he was sent as a second chaplain to Sveti Jurij ob Ščavnici, where he served until 22 December 1905, when he was transferred to another parish, Svetinje. However, he did not stay there very long, only for a month, as he returned to Sv. Jurij on 1 February 1906. He served there until 1 June 1907, when he became a chaplain in Ribnica na Pohorju. Perhaps Mandeliček experienced health problems due to frequent relocations; on 1 May 1909, he had to take temporary leave again.92 Similarly, at the end of 1895, Karl Wenig, a chaplain in Laporje, also took tem- porary leave due to illness.93 However, others worked successfully in their roles and were mostly popular with both the priests and the faithful. 85 NŠAM, Službeni listi duhovnikov, box 5, Skuhersky Leopold. 86 NŠAM, Službeni listi duhovnikov, box 4, Mandeliček Franz. 87 Kirchliches Verordnungs-Blatt für die Lavanter Diöcese, 1892, No. 1, p. 8. 88 ''Premembe pri č. duhovščini'', Domovina, No. 21, 5 November 1892, p. 261. 89 ''Župnik Jurij Žmavc'', Slovenec, No. 12, 16 January 1903, n.p. 90 NŠAM, Službeni listi duhovnikov, box 4, Mandeliček Franz. 91 Cf. ''Umrl'', Slovenski gospodar, No. 4, 28 January 1904, p. 4. 92 NŠAM, Službeni listi duhovnikov, box 4, Mandeliček Franz. 93 ''Duhovniške spremembe'', Slovenski gospodar, No. 45, 7 November 1895, p. 389. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 424 Czechs as parish priests in the Diocese of Lavant Many Czechs and Moravians soon passed the parish examinations during their chaplaincy ministries. According to the priest Martin Poč (Duhovski poslovnik), anyone who wanted to apply for a vacant parish or "pursue an independent pastoral ministry, had to pass an exam."94 The parish examination was introdu- ced by the Council of Trent, whereby the personal qualifications of prospective parish priests were examined before a diocesan examining board, which consi- sted of the bishop or his vicar general and examiners appointed by the bishop. In 1742, Pope Benedict XIV (1740–1758) presented detailed instructions on the manner and course of such an examination in his constitution "Cum illud". Such examinations could be held when a particular parish was vacant (con- cursus specialis) or in a general form (concursus generalis) for all the parishes that had been or would be vacant in the future. The dates of such examinations were announced to the priests in the diocesan bulletins. The examination was held in written and oral form and covered dogmatics, ecclesiastical law, moral and pastoral theology. In addition to the theoretical and practical-scientific examination, other "qualifications of the candidates (age, morality, religious zeal, etc.)" were also taken into account, "and the Ordinary was obliged to grant parishes only to the most worthy."95 In the Diocese of Lavant, such examinati- ons were held every year. For example, on 20 January 1898, Slovenski gospo- dar published an announcement about the examinations for that year: "The parish examinations will be held on 3, 4 and 5 May and on 30, 31 August and 1 September."96 It is interesting to note that Franc Kakuška and Anton Mojžišek applied for the first call,97 and Franc Hurt for the second.98 Even before them, and of course, afterwards, others applied for these examinations, and it did not take long for the Bohemians and Moravians to be entrusted with the pari- shes. Among the first was the former chaplain of Slivnica, Johann Toman, who passed the parish examination in the autumn of 1896,99 and at the end of the following year, applied for and was given the vacant post of parish priest in Skomarje.100 In the autumn of 1898, the parish of Loka pri Zidanem Mostu was vacated. The previous chaplain, Leopold Skuhersky from Laško, applied for it and on 1 December 1898 Slovenski gospodar already reported that Skuhersky 94 Martin Poč, Duhovski poslovnik (Ljubljana, 1892), p. 55. 95 Rado Kušej, Cerkveno pravo katoliške cerkve s posebnim ozirom na razmere v kraljevini Srbov, Hrvatov in Slovencev (Ljubljana, 1927), p. 177. 96 ''Sv. birma in župnijski izpiti'', Slovenski gospodar, No. 3, 20 January 1898, p. 5. 97 ''Župnijski izpit'', Slovenski gospodar, No. 18, 5 May 1898, p. 6. 98 ''Župnijski izpit'', Slovenski gospodar, No. 35, 1 September 1898, p. 6. 99 ''Župnijski izpit'', Slovenski gospodar, No. 36, 3 September 1896, p. 310. 100 ''Duhovniške spremembe'', Slovenski gospodar, No. 48, 2 December 1897, p. 436. 425 S H S tudia istorica lovenica had been appointed as the new parish priest of Loka.101 Similarly, in the first months of the following year, Franz Hurt also applied for the vacant position of parish priest. At the beginning of February 1899, the newspapers reported that Jožef Zagajšek, a parish priest in Muta, had died on 22 January in the hospital in Graz.102 After his death, a vacant parish was advertised and already in April the same newspaper reported that the parish had been given to Franz Hurt, until then a chaplain in Stari trg.103 All of these parish priests then tried to do eve- rything for the spiritual and physical well-being of their parishioners. Some of them served in these positions for only a few years, others for several decades. Hurt, for example, served as parish priest in Muta until his death on 26 March 1935.104 Departures and other services Most priests from Bohemia and Moravia settled well in the Diocese of Lavant, while some chose to return home after less than a decade of pastoral care in the diocese. One of them was Franc Kakuška, the former chaplain in Dobova, who was incardinated into the Diocese of České Budějovice at the end of 1899 and was operating in the town of Krumau (Cze. Český Krumlov).105 Interestin- gly, the Slovene newspapers also reported about him later on. For example, in 1901 Slovenski gospodar reported that Kakuška "was appointed by Prince Schwarzenberg as parish priest in Ottau [Zátoň] near Krumlov in Bohemia."106 Even at the time of his death in 1928, the newspapers remembered him in short notes.107 While some individuals wanted to pursue their profession in their home- land, others chose to enter active military service as military chaplains. Jakob Tajek, for example, operated as a chaplain in Vojnik, Slovenska Bistrica, Priho- va, and Vuzenica, from where he was transferred to Loka pri Zidanem Mostu in May 1894. However, he remained there only until 30 September 1894, when he became a military chaplain.108 The newspapers initially reported that he had been assigned to the Superiorat in Graz,109 but in fact, he had already arrived in 101 ''Duhovniške spremembe'', Slovenski gospodar, No. 48, 1 December 1898, p. 6. 102 ''Duhovniške spremembe'', Domovina, No. 5, 3 February 1899, p. 36. 103 ''Duhovniške premembe'', Domovina, No. 16, 21 April 1899, p. 123. 104 NŠAM, Službeni listi duhovnikov, box 2, Hurt Franc. 105 ''Osebna vest'', Domovina, No. 44, 3 November 1899, p. 348. 106 ''Č. o. Fran Kakuška'', Slovenski gospodar, No. 45, 7 November 1901, p. 3. 107 Cf. ''Umrl je na dan sv. Jožefa'', Slovenski gospodar, No. 13, 29 March 1928, p. 3. 108 NŠAM, Službeni listi duhovnikov, box 5, Tajek Jakob. 109 ''Imenovanje'', Slovenec, No. 215, 20 September 1894, n.p. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 426 Maribor in October.110 There he served as a garrison chaplain and also a teacher of religion at the local cadet school (Kadettenschule Maribor). Tajek worked in Maribor until the end of April 1906, and on 1 May he became a professor at the cadet school (Kadettenschule) in Trieste. In addition to teaching religion, he also taught natural history there. He worked in Trieste for only a year, and from 1 September 1907 he was a professor at the cadet school (Kadettenschule) in Innsbruck. He remained there until 31 August 1913, when he was called to the Superiorat in Graz.111 At the time of mobilisation, he was sent to Galicia as a divisionary priest of the 28th Infantry Division. There he wrote several let- ters and reports, which were published in the newspapers.112 On 28 April 1915, the newspaper Slovenec reported that Tajek had fallen ill and had been sent to recovery in Tatrafüred.113 Later Tajek was appointed head of the Superiorat in Innsbruck. At the end of 1915, he was promoted and appointed Feldsuperior 2nd Class.114 After the end of the war, Jakob Tajek went to the newly formed Czechoslovakia.115 Štefan Peter, the chaplain at St Magdalene's, took a similar path entering the military clergy on 1 September 1903 and finding his first post in Graz.116 Notwithstanding these changes, the Czech and Moravian representatives in the new services were still incardinated in the Diocese of Lavant at that time. The ties between Slovenes and Czechs were also preserved through various means, such as written correspondence or contacts with priests, the bishop, newspa- per notes, etc. Nunc dimittis ... Some Czech and Moravian priests were able to serve in the Diocese of Lavant for a considerable number of years, while others stayed only a short time. The first to leave was the chaplain of Laporje, Karl Wenig, who took temporary leave in 1895. He was ill, seeking health "in the healing house of the parish pri- est Kneipp in Wörishofen in Bavaria", where he finally died of chronic kidney inflammation on 6 February 1896. The newspaper Slovenski gospodar reported: "He was separated from the world as one of those who, in 1890, were the first 110 Cf. ''Čast. g. Jakob Tajek'', Domoljub, No. 20, 18 October 1894, p. 237. 111 Österreichisches Staatsarchiv (ÖSTA), Kriegsarchiv (KA), Qualifikationslisten (Quall), Karton 3457, Tajek Jakob. 112 Cf. ''Divizijski župnik'', Straža, No. 13, 12 February 1915, p. 4. 113 ''Vojni nadkurat č. g. Jakob Tajek'', Slovenec, No. 95, 28 April 1915, p. 5. 114 ÖSTA, KA, Quall, Karton 3457, Tajek Jakob. 115 NŠAM, Službeni listi duhovnikov, box 5, Tajek Jakob. 116 NŠAM, Službeni listi duhovnikov, box 6, Štefan Peter. 427 S H S tudia istorica lovenica among our Gracious Prince-Bishop's seminarians to receive the sacrament of Holy Orders, and also as the first of the Czechs." He was buried in his birthplace in Klatovy, Bohemia.117 Thirteen years later Franz Mandeliček died on 3 July 1909.118 Moreover, in 1919, the then parish priests Johann Kanský and Leopold Skuhersky died. Skuhersky died on 14 January 1919, and the obituary stated, for example, that he was referred to as "Job of Lavant", having celebrated "the wonderful jubilee of the 25th anniversary of his illness" the year before, during which occasion he faithfully carried out his service with great patience. They concluded with the following words: "He died as a martyr in his vocation. He was a Czech, but a faithful son of the Slovene nation and a devoted apostle of the Lord. Blessed is he!"119 Others served in the Slovenian area even after the collapse of the Habsburg Dual Monarchy and during the new state – the Kingdom of Serbs, Croats and Slovenes/Yugoslavia. A thorough examination of various documents – sheets titled Službeni listi duhovnikov and a yearbook titled Letopis Cerkve na Sloven- skem 2000: stanje 1. januar 2000120 provides the following data on Czech and Moravian priests serving in the Diocese of Lavant. Table 3: Active Czech and Moravian priests in the Diocese of Lavant121 Name and surname Ordained Active service Death Rudolf Bednarik 1892 (Szombathely) a parish priest Gornja Lendava (Grad), † 1937 Venčeslav Čech 1892 (Klagenfurt) a parish priest Frankolovo, † 1941 Franz Hurt 1889 a parish priest Muta, † 1935 Karel Hüttner 1891 a parish priest Vuzenica, † 1947 Franz Kakuška 1890 a chaplain until 1899 Zátoň (Czechoslovakia), † 1928 Johann Kanský 1891 a parish priest Maribor, † 1919 Franz Lom 1892 a dean and parish priest Šmarje pri Jelšah, † 1946 Franz Mandeliček 1890 a chaplain Ribnica na Pohorju, † 1909 117 ''Iz Slov. Bistrice'', Slovenski gospodar, No. 9, 27 February 1896, p. 74. 118 NŠAM, Službeni listi duhovnikov, box 4, Mandeliček Franz. 119 ''Župnik Leopold Skuhersky'', Slovenski gospodar, No. 3, 16 January 1919, p. 3. 120 Letopis Cerkve na Slovenskem 2000: stanje 1. januar 2000 (Ljubljana 2000) (hereinafter: Letopis 2000). 121 Letopis Cerkve na Slovenskem 2000; NŠAM, Službeni listi duhovnikov. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 428 Leopold Skuhersky 1890 a parish priest Sv. Marko pri Ptuju, † 1919 Peter Štefan (Stefan) 1892 a military curate Maribor, † 1921 Jakob Tajek 1890 a FeldsuperiorCzechoslovakia Prague, † 1929 Johann Toman 1890 a dean and parish priest Vojnik, † 1930 Robert Vaclavik 1890 a parish priest Gotovlje, † 1945 Karl Wenig 1890 a deficient (1895) Wörishofen in Bavaria, † 1896 Anton Zavadil 1891 chaplain until 1903 Vienna † 1920 The list of priests also includes the above-mentioned Feldsuperior Jakob Tajek and Franc Kakuška, but since both were serving abroad, their names are written in italics to indicate their special status or location. The list shows that the vast majority of seminarians became parish priests, and some even advanced to become deans. Franc Lom, the parish priest of Šmarje pri Jelšah, assumed the role of dean in October 1928.122 Similarly, even three years earlier, Johann Toman, the pastor of the parish of Vojnik, also became a dean.123 Table 3 also indicates that some priests lived long enough to experience World War II and serve under completely new conditions. For example, Robert Vaclavik, the retired parish priest of Gotovlje, passed away only a few months after the end of the war, on 16 September 1945, amid the post-war changes.124 A year later, Dean Franc Lom passed away, while Johann Keller proved to be the longest-lived of the Czech priests in the Diocese of Lavant, as he died only in 1955.125 Interestingly, a note about his death was also published in Velenjski rudar.126 Arrivals of priests in the Diocese of Lavant after the 1918 upheaval Upon careful observation and a detailed examination of the last table, it becomes evident that it includes priests who are not listed among Czech and Moravian seminarians who concluded their studies in the Maribor Theologi- cal Seminary. Rudolf Bednarik, although he did not study in Maribor (most 122 NŠAM, Službeni listi duhovnikov, box 3, Lom Franz. 123 Prim. ''Novi dekan pri Novi cerkvi'', Nova Doba, No. 89, 15 August 1925, p. 2. 124 NŠAM, Službeni listi duhovnikov, box 5, Vaclavik Robert. 125 Letopis 2000, p. 788. 126 ''Umrli so'', Velenjski rudar, No. 5, 15 March 1955, p. 4 429 S H S tudia istorica lovenica probably he studied in Szombathely), was active in that diocese until 1919, therefore he is mentioned in the table despite not being listed among the seminarians in the Diocese of Lavant. After the annexation of Prekmurje, the area came under the jurisdiction of the Bishop of Lavant, and Bednarik, who remained active in the parish of Gornja Lendava, became part of the dioce- se as a result of this change in jurisdiction. In the obituary in Novine, it was written that he was actually born on 30 August 1867 in Dobrá Voda (Dobra- -Woda) in Slovakia. He was ordained a priest in Szombathely (probably) on 15 July 1892. Despite struggling with poor health, he served the parish for 42 years in an exemplary manner and was appointed consistorial advisor in 1928. At the time of his death, he was remembered as a good, affectionate priest, an ardent admirer of Mary and a parish priest with whom the chaplains and other priests always felt at ease.127 Unfortunately, not everyone experienced such a peaceful transition to the Diocese of Lavant. During the struggle for the northern border (Austro-Slovene conflict in Carinthia 1918–1919) and after the Carinthian plebiscite (10 Octo- ber 1920), refugees also came from the local dioceses in Carinthia to Lower Styria. Among these was Venceslav Čech, a priest of Czech origin who was ordained in Klagenfurt in 1892. At the time of the plebiscite, he was serving as a parish priest in Galicia, in the deanery of Dobrla vas in Carinthia. As stated in the archival document, he found refuge in Šoštanj, where he asked to be incar- dinated into the Diocese of Lavant. He became a priest of the aforementioned diocese at the beginning of August 1921, and in June 1922 he was appointed first as a provisor to Frankolovo, and on 19 March 1924 as the parish priest.128 Similarly to Čech, Karel Hüttner, a priest born in 1868 in Tučap, Bohemia, also came from Carinthia as a refugee. He also became part of the clergy of Lavant and on 15 January 1922 the bishop sent him as a provisor to the par- ish of Sv. Marija v Puščavi, and at the end of 1923 he became the parish priest there.129 He held this post for only four years, being appointed Dean of Vuzen- ica in December 1927, where he served until his death on 23 April 1947.130 Although these two priests were not "seminarians in the Maribor Theological Seminary", their performance as Czech priests significantly shaped the parish community entrusted to them, and it is therefore appropriate to acknowledge such instances. 127 ''Bednarik Rudolf, plebanoš pri Gradi'', Novine, No. 27, 4 July 1937, p. 1. 128 NŠAM, Službeni listi duhovnikov, box 1, Čech Venceslav (Vaclav). – For the information about the document and assistance I would like to kindly thank Mrs Liljana Urlep, the archivist of the Archdiocesan Archives of Maribor. 129 ''Postavljeni'', Lavantinske škofije uradni list 1922, No. I, p. 8; ''Umeščeni'', Lavantinske škofije uradni list 1923, No. XV, p. 82. 130 ''Za dekana v Vuzenico'', Slovenski gospodar, No. 49, 8. 12. 1927, p. 3; Letopis 2000, p. 784. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 430 Besides them, it's important to highlight the presence of Frančišek Hiers- chet, a priest from the Diocese of Ljubljana, who spent his retirement years in the Diocese of Lavant. Hierschet was among the Czech candidates who sought admission to the Ljubljana Theological Seminary in 1885. He was admitted and ordained as a priest in 1889, marking the occasion with his Solemn Mass in Horjul. Subsequently, he served as a chaplain in Planina, Logatec, Zagorje ob Savi, before assuming the role of parish priest in Sora, Boštanj and Radeče. Upon retirement, he relocated to the parish of Polzela in the Diocese of Lavant. Even in this new setting, he dedicated himself to serving to the best of his ability until his passing away on 12 February 1954.131 Excursus: Anton(in) Zavadil and Ludvik Gala For numerous priests of Czech descent mentioned here, we could echo senti- ments akin to those inscribed in honour of Franz Hurt upon his passing: "He exemplified the role of a priest, showing a keen interest in theological studies. He wholeheartedly immersed himself in our circumstances and forged strong ties with our nation. Consequently, he will be fondly remembered in our collec- tive memory."132 While some priests left a lasting legacy through their humble and virtuous lives as honest parish priests, others ensured their achievements were recorded for posterity, allowing us to learn about them in publications like Slovenski biografski leksikon. One such individual is Anton Zavadil, mentioned earlier, who served as a chaplain in the Diocese of Lavant and was appointed chaplain at Remšnik on 19 September 1897. Nevertheless, his tenure there was short-lived, as newspapers had already reported his departure from the dio- cese133 by the summer of 1898, a fact also documented in archival records.134 Subsequently, he retreated to Algersdorf and Eggenberg near Graz,135 where he resided until the beginning of 1901. It was then that he re-entered the Diocese of Lavant and assumed the role of chaplain in the parish of Dramlje.136 In fact, he was there only from 12 February to 17 April 1901.137 After this short peri- 131 NŠAL, NŠAL 99, Škofijski arhiv – razno, Službene tabele duhovnikov, fasc. 8, Hiersche Franc; ''Zlati mašniški jubilej delavnega župnika v pokoju'', Slovenski gospodar, No. 30, 26. 7. 1939, p. 4; Letopis 2000, p. 788. 132 ''Svetnik Franc Hurt'', Slovenec, No. 71, 27 March 1935, p. 2. 133 Prim. ''Duhovniške spremembe'', Domovina, No. 27, 8 July 1898, p. 212. 134 NŠAM, Službeni listi duhovnikov, box 5, Zavadil Anton. 135 Nada Gspan-Prašelj and France Novak, "Zavadil, Antonin", available at: https://www.slovenska- bio- grafija.si/oseba/sbi858318/, accessed: 30. 4. 2024. 136 ''Duhovniške vesti'', Slovenski gospodar, No. 7, 14 February 1901, p. 4. 137 NŠAM, Službeni listi duhovnikov, box 5, Zavadil Anton. 431 S H S tudia istorica lovenica od of service, he left the Diocese of Lavant and moved to Ljubljana, where he found employment in the editorial office of Slovenski narod from 1902 to 1903. Possessing a restless spirit, he sought solace in Bosnia, where he pursued entry into the Trappists as a candidate in Banja Luka.138 However, his stay there was short-lived. Nonetheless, he later wrote about his experiences and life among the monks in newspaper articles.139 He returned to the Diocese of Lavant and was sent as chaplain to Sv. Jurij in Slovenske gorice on 23 April 1903. He wor- ked there until August 1904, when he was suspended.140 In 1906, the newspa- pers reported that he had become editor of Štajerc, where he worked only until October of that year.141 Later he travelled to Prague and Switzerland, from where he returned to Bohemia in 1910 and ended up in the Diocese of Litomerice (Cze. Litoměřice). The newspaper Štajerc, where Zavadil briefly served as an editor, reported on this with pride: Zavadil, a former chaplain of the Diocese of Lavant, has resumed his priestly ministry in the Czech Diocese of Litomerice, as he was appointed prefect of the diocesan seminary in Mladá Boleslav. – We should only add that Mr Zavadil is the former editor of our 'Štajerec'. We heartily congratulate Mr Zavadil for taking this only wise step! /.../.142 In Litomerice (Cze. Litoměřice), Zavadil was appointed as a III. prefect of the small seminary, but his tenure lasted only until the spring of 1911.143 After- wards, he briefly worked as a handyman before relocating to Prague. There he became a proofreader in the editorial office of Politika and at a printing press. Interestingly, Slovenski biografski leksikon also identifies him as a mili- tary chaplain, although no records of him in military schematisms have been discovered so far. After his return home, he reportedly went back to Vienna in 1918, where he resided until his premature death in January 1920. The service records found in the Archdiocesan Archive Maribor indicate that he resigned 138 Nada Gspan-Prašelj and France Novak, "Zavadil, Antonin", available at: https://www.slovenska- bio- grafija.si/oseba/sbi858318/, accessed: 30. 4. 2024. 139 Cf. ''Pri molčečih menihih'', Tedenske slike, No. 16, 18 April 1917, pp. 178–179. 140 NŠAM, Službeni listi duhovnikov, box 5, Zavadil Anton. 141 ''Iz "Narodovega" v "Štajerčevo" uredništvo'', Slovenec, No. 40, 19 February 1906, n.p.; ''Anton Zavadil'', Slovenec, No. 247, 27 October 1906, n.p. 142 ''Tudi nekaj'', Štajerc, No. 45, 6 November 1910, n.p. 143 I am grateful to Msgr. Martin Barus, Archivist of the Diocese of Litomerice (Cze. Litoměřice) for his assistance (e-mail dated 28. 11. 2023, kept by the author). Slika 4 M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 432 Antonin Zavadil (NŠAM, Kartoteka duhovnikov, šk. 36, Zavadil, Anton) 433 S H S tudia istorica lovenica from the diocese,144 but all official bulletins of the dioceses145 and numerous newspapers146 reported at the time of his death that he was a priest in the Dio- cese of Lavant. Anton(in) Zavadil, despite his restless spirit, made significant contributions as a publicist, bridging Czech and Slovenian culture. He wrote for newspapers in both languages and compiled the Češko-slovenski slovar (Czech-Slovenian Dictionary) (1908) and the Slovensko-češki slovar (Slovene-Czech Dictionary) (1910). Printed in Prague, these dictionaries were later used by Fran Bradač when he was compiling his own dictionary (1929). Additionally, Zavadil pro- duced a conversational Czech-Slovak handbook. His notable achievements earned him a place in Slovenski biografski leksikon.147 Individual representatives from Bohemia or Moravia have made their con- tributions to the Slovenian cultural sphere, but the reciprocal influence is sel- dom acknowledged. One notable figure in this regard is Ludvik Gala, whose origins in Prekmurje led to a significant impact within the Diocese of Litomer- ice (Cze. Litoměřice), despite not being affiliated with the Diocese of Lavant. Gala was born on 5 June 1876 into the family of the cottager Andrej Galla [sic!] and his mother Neža (Agnes) Skuhala in the parish of Križevci pri Ljutome- ru.148 Interestingly, he pursued his theological studies in Bohemia. He studied in Litomerice and was ordained there on 8 December 1903.149 He celebrated his Solemn Mass on 3 January 1904 in his home parish.150 He served in Litomerice before World War I and acted as a military chaplain during the war. On 3 June 1915, Slovenski gospodar reported that among the decorated military chap- lains was "Mr Ludvik Gala, military chaplain at the Army Command, a native of Sv. Križ na Murskem Polju, in peacetime parish priest in the Diocese of Litomer- ice in Bohemia /.../".151 After the war, he returned to Bohemia, where he was appointed as a mitred152 Archdean. In 1933, he attended the Holy Year celebra- 144 Cf. NŠAM, Službeni listi duhovnikov, box 5, Zavadil Anton. 145 Cf. ''Umrli so'', Lavantinske škofije uradni list 1920, Nr. III, p. 52; ''Memento'', Wiener Diözesanblatt 1920, Heft 1/2, p. 10. 146 Cf. ''Gestorbe sind'', Salzburger Kirchenblatt, No. 7, 19 February 1920, p. 56. 147 Nada Gspan-Prašelj and France Novak, "Zavadil, Antonin", available at: https://www.slovenska- bio- grafija.si/oseba/sbi858318/, accessed: 30. 4. 2024. 148 NŠAM, Rojstna matična knjiga (RMK) Križevci pri Ljutomeru 1870–1892 (Register of Births), p. 161, entry No. 39, available at: https://data.matricula-online.eu/sl/slovenia/maribor/krizevci-pri- ljutomeru/01077/?pg=81, accessed: 30. 4. 2024. 149 Cf. Catalogus venerabilis cleri saecularis et regularis dioeceseos Litomericensis pro anno 1917 (Litomericii, 1917), p. 156. 150 Cf. ''Duhovniške vesti'', Slovenski gospodar, No. 53, 31 December 1903, p. 4. 151 ''Odlikovanja'', Slovenski gospodar, No. 22, 3 June 1915, p. 4. 152 Mitred – having the right to wear a mitre. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 434 Ludvik Gala (https://upload.wikimedia.org/wikipedia/commons/0/08/Ludv%C3%ADk_Gala.jpg) 435 S H S tudia istorica lovenica tions in the deanery of Ljutomer, as reported in Slovenski gospodar.153 Ludvik Gala passed away on 8 May 1957 in Dečin. He is buried in the parish of Horní Police, where his monument in the local cemetery was restored a few years ago in his honour.154 Instead of a conclusion In 1928, a newspaper lamented the severe shortage of clergy in Bohemia, noting that "in the past, Czech theologians used to come to our Slovene seminaries."155 Indeed, some of them enrolled in the Maribor Theological Seminary towards the end of the 19th century. Out of the 18 candidates who commenced their studies, 13 were ordained as priests, with the majority of them serving in pasto- ral roles within the Diocese of Lavant. Although they were few in number, they made a significant impact among the faithful through their courtesy, kindness, and exemplary execution of the priestly ministry. In this regard, they bear a stri- king resemblance to their counterparts in the parishes of Istria or the Diocese of Ljubljana, where, alongside pastoral duties, they also engaged in various edu- cational and creative pursuits. It would perhaps be worthwhile to delve further into the individual contributions of each priest. This brief overview of Czech- -Slovenian interactions in the Diocese of Lavant serves as a fresh opportunity for researchers from both Slovene and Czech backgrounds to deepen their col- laboration in new ways. Furthermore, the recent establishment of connections with Czech archivists from the diocesan archives, spurred by the research for this paper, likely lays a solid foundation for future scientific and research colla- borations. 153 ''Svetoletna proslava v ljutomerski dekaniji'', Slovenski gospodar, No. 39, 27 September 1933, pp. 1–2. 154 Parish archives (PA) Horní Police, Kniha pohřbených, Horní Police 1950–19..., p. 21, item 3. – For the information and the photograph of the grave, I would like to kindly thank Msgr. Martin Davidek. 155 ''Silno pomanjkanje duhovščine'', Bogoljub 1930, No. 11, p. 258. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 436 The grave of Ludvik Gala (photo: Msgr. Martin Davidek) 437 S H S tudia istorica lovenica Miha Šimac "ČEŠKI BRATJE" V GOSPODOVEM VINOGRADU LAVANTINSKE ŠKOFIJE: ČEŠKI IN MORAVSKI SEMENIŠČNIKI V MARIBORSKEM BOGOSLOVJU 1886–1895 POVZETEK Med Slovenci in Čehi so se skozi zgodovino spletle mnoge vezi in vidnejši češki oziroma slovenski posamezniki so bogatili družbeno življenje tako pri nas kot v deželah sv. Vaclava. Če ob tem samo pomislimo denimo na delovanje v slovenski sredini denimo Františka Čapa (1913–1972), enega stebrov slovenske kinema- tografske dejavnosti, Antona Foeresterja (1837–1926), avtorja prve slovenske opere Kranjski slavček ali delovanja čeških arhitektov, inženirjev in izumiteljev, na čelu z Jožefom Resslom (1793–1857) na eni strani ter na delovanje Matije Murka (1861–1952) ali pa Jožeta Plečnika (1872–1957) v Pragi, je najbrž oris prepleta dovolj jasen. Spletanje takšnih vezi je mnoge zanimala že tudi v minu- lih časih. Pri tem ne gre pozabiti denimo na Jana Lega (1833–1906), ki je med drugim ocenil slovenski karakter, na drugi strani pa velja omeniti štajerskega zgodovinarja Antona Trstenjaka (1853–1917), ki je s svojimi potopisi, organi- zacijami izletov in knjižnim delom Spomenik slovanske vzajemnosti vzbujal k raziskovanju teh vezi tudi druge. Med pomembne gradnike takšnih vezi prav gotovo sodijo duhovniki, ki so najbrž orali ledino teh odnosov. Tako vemo, da je pri stiškem rokopisu sodeloval češki menih, pozneje pa so prav begunci, češki in Moravski kleriki bili zaslužni, da je leta 1619 prišlo tudi do prvih visokošol- skih predavanj. Stiki med kleriki iz dežel Notranje Avstrije z duhovniki in redov- niki iz dežel Sv. Vaclava so se ohranjali tudi v naslednjih stoletjih, zlasti pa ob koncu 19. in v začetku 20. stoletja, ko je, kot se zdi, prišlo do neke vrste verskega preporoda v deželah češke krone in mnogi tamkajšnji mladi fantje so si želeli vstopiti v bogoslovje. Posledično so bila vsa semenišča na Češkem napolnjena zato so kandidati odhajali drugam, še zlasti pa v dežele Notranje Avstrije. V času tega t. i. drugega vala jih je namreč v tržaško škofijo vabil škof Ivan Nepomuk Glavina (1882–1895), mnogi mladi češki in moravski fantje pa so se temu vabi- lu odzvali in se znašli v goriškem centralnem semenišču. A prošnje za vstop v bogoslovje so prihajale tudi v Celovec, Ljubljano, Gradec in v Maribor, kjer so marsikaterega tudi sprejeli. Mnogi so ob tem naleteli na težave zaradi jezikov- nih barier, pri čemer pa ni bila težava le znanje slovenskega jezika (tega so se bili dolžni naučiti v dveh letih) pač pa včasih tudi pomanjkljivo znanje nem- ščine v kateri je potekal del predavanj. Nič čudnega torej, če je kdo od sprejetih kandidatov zaradi teh ali drugih vzrokov izstopil; velika večina sprejetih mora- M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 438 vskih in čeških bogoslovcev pa je vztrajala in dosegla mašniško posvečenje. Še več, mnogi so se odločili, da ostanejo med Slovenci v lavantinski škofiji in po slovesnih novomašnih slavjih jih je knezoškof Mihael Napotnik (1889–1922) poslal za kaplane po različnih štajerskih župnijah. Nekateri so dolgo časa delo- vali v le eni, dveh župnijah, spet druge pa so precej pogosto prestavljali iz ene v drugo faro. Nabiranje izkušenj je pripeljalo tudi do tega, da so mnogi Čehi in Moravani v kaplanskih službah kaj kmalu opravljali tudi župnijske izpite in ni bilo dolgo, ko so Čehi in Moravani bili med prosilci za razpisane župnije ter jih tudi dobili. Med prvimi je bil denimo Janez (Ivan) Toman, ki je leta 1897 postal župnik v Skomarjah. Vsi ti pa so v zaupanih jim župnijah poskušali nato storiti vse za dušni in telesni blagor svojih faranov. Zdi se, da se je večina čeških in moravskih duhovnikov v lavantinski ško- fiji dobro znašla, se je pa med njimi našel tudi kakšen, ki se je po slabem dese- tletju delovanja v lavantinski škofiji odločil oditi domov. Takšno željo je med drugim imel tudi Franc Kakuška, dotedanji kaplan v Dobovi, za katerega je ob koncu leta 1899 časopisje poročalo, da je bil sprejet v budjeviško škofijo. A tudi pozneje vezi med njim in lavantinsko škofijo niso docela ugasnile in so kot se zdi ostali v pisnih stikih vse do njegove smrti. A če so nekateri posamezniki žele- li oditi med češke brate, so se drugi odločali za vstop med vojaško duhovščino cesarskih oborožnih sil. Takšen je bil Jakob Tajek, ki je leta 1894 postal vojaški kaplan in nekaj let deloval v mariborski garniziji. Podobno pot si je izbral še en češki predstavnik v vrstah lavantinske duhovščine Štefan Peter, ki je v času prve svetovne vojne kot profesor deloval v mariborski kadetnici. Nekateri češki in moravski duhovniki v lavantinski škofiji so lahko v Gospo- dovem vinogradu delovali precejšnje število let, nekaterim njihovim sobratom pa je bil odmerjen le kratek čas. Prvi, ki je zapustil to solzno dolino je bil laporski kaplan Karl Wenig, ki je zaradi bolezni leta 1896 umrl na Bavarskem, ko si je tam iskal zdravja. Trinajst let pozneje mu je sledil vedno bolehni Franc Man- deliček, ki je umrl julija 1909. Spet drugi, ki so bili bolj trdnega zdravja, so na slovenskih tleh delovali tudi še po razpadu dvojne monarhije in v času novih držav. Mednje pa je v času po koroškem plebiscitu 1920 prišlo še nekaj begun- cev, čeških duhovnikov iz celovške škofije, ki so se vključili v delovanje lavan- tinske škofije. Večina med češkimi in moravskimi duhovniki, ki so študirali v lavantinskem bogoslovju, je bila močno vpeta v pastoralno delo, nekateri pa so se izkazali tudi v publicistiki in si na ta način prislužili omembo celo v Slo- venskem biografskem leksikonu. Med te sodi na Moravskem rojeni Anton(in) Zavadil, ki se je bolj kot duhovnik izkazal kot publicist ter tako pomembno pri- bliževal Slovencem češko, Čehom pa slovensko kulturo in umetnost. Pisal je tako v slovenske kot češke liste in ob tem sestavil Češko-slovenski slovar (1908), leta 1910 pa še Slovensko-češki slovar. Oba sta bila natisnjena v Pragi in oba je pri svojem delu uporabljal tudi Fran Bradač, ko je sestavljal svoj slovar (1929). 439 S H S tudia istorica lovenica Od 18-tih kandidatov iz dežel sv. Vaclava, ki so sredi 80-tih let 19. stoletja začeli s študijem v mariborskem bogoslovju, jih je trinajst nato bilo posveče- nih v duhovnike in večina od njih je svoje pastoralno poslanstvo opravljalo v lavantinski škofiji. Kljub manjšemu številu so med vernim ljudstvom s svojo pri- ljudnostjo in prijaznostjo pa tudi z zglednim opravljanjem duhovniške službe pustili velik pečat. V tem so torej še kako podobni s svojimi kolegi iz istrskih ali župnij ljubljanske škofije, kjer so poleg pastorale posegali tudi po drugih poljih prosvete in ustvarjanja. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 440 SOURCES AND LITERATURE NŠAL – Nadškofijski arhiv Ljubljana • Škofijski arhiv Ljubljana (ŠAL) V., Semenišče 1881–1890, šk. 229. • NŠAL 99, Škofijski arhiv – razno, Službene tabele duhovnikov, fasc. 8, Hiersche Franc. NŠAM – Nadškofijski arhiv Maribor • Ordinacijski protokol 1780–1942. • Škofijska pisarna, f. 74, Bogoslovno semenišče 1881–1886, box. 24. • Službeni listi duhovnikov, boxes 1–6. • Rojstna matična knjiga (RMK) Križevci pri Ljutomeru 1870–1892, p. 161, No. 39, available at: https://data.matricula-online.eu/sl/slovenia/maribor/krizev- ci-pri-ljutomeru/01077/?pg=81, accessed: 30. 4. 2024. ÖSTA – Österreichisches Staatsarchiv, Kriegsarchiv Wien (KA), Qualifikationsli- sten (Quall), Karton 3457. Parisch archives (PA) Horní Police, Kniha pohřbených, Horní Police 1950–19..., str. 21, poř. č. 3. Bogoljub – Ljubljana, year 1930. Domoljub – Ljubljana, year 1890, 1892, 1894. Domovina – Ljubljana, years 1892, 1898, 1899. Edinost – Trst, year 1887. Kirchliches Verordnungs-Blatt für die Lavanter Diöcese – Maribor, year 1892. Koledar družbe sv. Mohora za navadno leto – Celovec, year 1889. Lavantinske škofije uradni list – Maribor, years 1920, 1922, 1923. Lipica – Maribor, year 1888. Naš list – Ljubljana, year 1905. Nova doba – Celje, year 1925. Novine – Murska Sobota, year 1937. Salzburger Kirchenblatt – Salzburg, year 1920. Slovan – Ljubljana, years 1885, 1886. Slovenec – Ljubljana, years 1886, 1887, 1890, 1903, 1906, 1915, 1930, 1935. Slovenski gospodar – Maribor, years 1881, 1886, 1889, 1895, 1896, 1897, 1898, 1901, 1903, 1904, 1915, 1919, 1927, 1928, 1933, 1939. Straža – Maribor, year 1915. Štajerc – Ptuj, year 1910. Tedenske slike – Ljubljana, year 1917. Velenjski rudar – Velenje, year 1955. Wiener Diözesanblatt – Dunaj, year 1920. Zgodnja Danica – Ljubljana, year 1887. 441 S H S tudia istorica lovenica Catalogus venerabilis cleri saecularis et regularis dioeceseos Litomericensis pro anno 1917 (Litomericii, 1917). Letopis Cerkve na Slovenskem 2000: stanje 1. januar 2000 (Ljubljana, 2000). Letopis ljubljanskega kolegija Družbe Jezusove (1596–1691), ed. France Baraga (Lju- bljana, 2003). Personalstandt des Bisthumes Lavant in Steiermark im Jahre … 1875, 1881–1900 (Mar- burg, 1875, 1881–1900). Pokorn, Franc, Šematizem duhovnikov in duhovnij v ljubljanski nadškofiji l. 1788. Knezo-škofijski ordinariat ljubljanski (Ljubljana, 1908). Schematismus des Bisthumes Lavant, mit Anfang des Militär-Jahres 1846 (Klagenfurt, 1846). Schematismus des Bisthumes Lavant (Celovec, 1851). Čehi in Slovenci, available at: https://isim.zrc-sazu.si/sl/programi-in- projekti/%C4%8Dehi-in-slovenci-skupne-kulturne-in-idejne-vezi, accessed : 2. 3. 2024. Češko-slovensko sodelovanje, available at: https://www.posavskiobzornik.si/kultura/ cesko-slovensko-sodelovanje-na-razstavi-101908, accessed : 2. 3. 2024. Druzovič, Hinko, "Manich, Peregrin", available at: https://www.slovenska-biografija. si/oseba/sbi346912/ accessed: 23. 4. 2024. Gspan-Prašelj, Nada and Novak, France, "Zavadil, Antonin", available at: https:// www.slovenska-biografija.si/oseba/sbi858318/, accessed: 30. 4. 2024. Gspan-Prašelj, Nada, "Burian, Vaclav", available at: https://www.slovenska-biografija. si/oseba/sbi154172/, accessed: 2. 3. 2024. Koblar, France, "Linhart, Anton Tomaž", available at: https://www.slovenska-biografi- ja.si/oseba/sbi330432/, accessed: 2. 3. 2024. Koblar, France, "Trstenjak, Anton", available at: https://www.slovenska-biografija.si/ oseba/sbi726644/, accessed: 2. 3. 2024. Kull, Laurentius, "Schroll, p. Beda (Franz Johann)", available at: http://www.biogra- phien.ac.at/oebl/oebl_S/Schroll_Beda_1823_1891.xml, accessed: 27. 4. 2024. ………………… Ambrožič, Matjaž, Zgodovina Cerkve na Slovenskem (Ljubljana, 2019). Dolinar, France Martin, "Letopisi lavantinsko-mariborske škofije kot zgodovinski vir", Zgodovinski časopis 38, No. 1–2 (1984), pp. 57–66. Fortek, Lučka, "Organisti in orgle v mariborski stolnici", in: Lipovšek, Stanko (ed.), Mariborska stolnica ob 150. obletnici Slomškovega prihoda v Maribor (Maribor, 2009), p. 199. M. Šimac: "Czech Brothers" in the Lord's Vineyard of the Diocese ... 442 Keršič Svetel, Marjeta, Češko-slovenski stiki med svetovnima vojnama (Ljubljana, 1996). Dostopno tudi na: https://www.sistory.si/publication/30407, accessed: 23. 4. 2024. Klabjan, Borut, Češkoslovaška na Jadranu: Čehi in Slovaki ter njihove povezave s Trstom in Primorsko od začetka 20. stoletja do druge svetovne vojne (Koper, 2007). Kozár, Aleš, "Slovenska literatura in češki katoliški tisk 19. in prve polovice 20. stolet- ja", in: [v kurzivi] Darja Pavlič (ur.): Slovenska poezija. Obdobja 40 (Ljubljana, 2021), pp. 469–475. Krajnc-Vrečko Fanika, "Visoka bogoslovna šola v Mariboru 1859–1941", in: Teološki študij na Slovenskem: vloga teoloških izobraževalnih ustanov v slovenski zgodovini pri oblikovanju visokošolskega izobraževalnega sistema (AES 32) (Ljubljana, 2010), pp. 462–463. Kušej, Rado, Cerkveno pravo katoliške cerkve s posebnim ozirom na razmere v kralje- vini Srbov, Hrvatov in Slovencev (Ljubljana, 1927). Mlakar, Janko, Spomini (Ljubljana, 1940). Poč, Martin, Duhovski poslovnik (Ljubljana, 1892). Šimac, Miha, "'Bratje Čehi'" v ljubljanskem bogoslovju (1885–1897)", Bogoslovni vest- nik 79, No. 4 (2019), pp. 955–970. Vinkler, Jonatan, Posnemovalci, zavezniki in tekmeci : češko-slovenski in slovensko- češki kulturni stiki v 19. stoletju (Koper, 2006). Wetzer und Welte's Kirchenlexikon oder Encyklopädie der katolischen Theologie und ihrer Hilfswissenschaften, 2. Aufl. (in neuer Bearbeitung, unter Mitwirkung vieler katolischen Gelehrten begonen von Joseph Cardinal Hergenröther, fortgesetzt von Franz Kaulen. Dritter Band: Censis bis Duguet). Herder'sche Verlagshandlung (Freiburg im Breisgau, 1884). DOI 10.32874/SHS.2024-10 Avtor: ŠIMAC Miha Dr., docent Univerza v Ljubljani, Teološka fakulteta, Oddelek za cerkveno zgodovino in patrologijo Poljanska cesta 4, p. p. 2007, SI–1001 Ljubljana, Slovenija Naslov: "ČEŠKI BRATJE" V GOSPODOVEM VINOGRADU LAVANTINSKE ŠKOFIJE: ČEŠKI IN MORAVSKI SEMENIŠČNIKI V MARIBORSKEM BOGOSLOVJU 1886–1895 Studia Historica Slovenica Časopis za družboslovne in humanistične študije / Humanities and Social Studies Review Maribor, letnik 24 (2024), št. 2, str. 403–442, 155 cit., 3 preglednice, 6 slik Jezik: angleški (izvleček angleški in slovenski, povzetek slovenski) Ključne besede: Čehi, Moravani, duhovniški kandidati, mariborsko bogoslovje, lavantinska škofija, študij, duhovniki, pastorala Izvleček: V osemdesetih in devetdesetih letih 19. stoletja je bilo v deželah sv. Vaclava med mladeniči veliko zanimanja za duhovniški poklic. Zaradi tega so bila bogoslovna semenišča v čeških deželah zapolnjena in mladi kandidati so se s prošnjami obračali na druga semenišča v habsburški monarhiji. Prošnje mladih čeških in moravskih kandidatov so se zato v letih 1886– 1892 znašle tudi v lavantinskem bogoslovnem semenišču. Prispevek želi na podlagi arhivskega gradiva, cerkvenih letopisov in časopisnih notic na kratko orisati in osvetliti prisotnost "bratov Čehov" v mariborskem bogoslovju. Večina od njih je tudi po koncu študija in mašniškem posvečenju ostala v lavantinski škofiji, kjer so bili s svojim delom in skrbjo za časni in dušni blagor ljudi po različnih župnijah vpeti v družbeno življenje na Štajerskem.