Teresianum 43 (1992/2) 505-512

THE MONASTERY OF OUR LADY VICTORIOUS IN

ADALBERT OF ST. HEDWIG

Today in Prague the Church of Our Lady Victorious stands in peace. Inside, the statue o f the Infant of Prague is in a place of honor. Both the church and the statue have withstood centuries of history and have endured the miseries of military and religious strife. A visitor to this peaceful site may not know that dreadful struggle, hatred, destruction and persecution once prevailed here. And the visitor may not know that at one time the Order of Tere­ sian Carmel was part of the scene but was banished. The church has withstood attempts to dishonor it. The statue o f the Infant Jesus has been restored and stands as if to bless those who come to reverence it. Still missing, however, is the Order of Teresian Carmel, which has not yet returned. The difficult times, especially those of the sixteenth century, are not always part of Czech consciousness. After the Hussite bat­ tles, religious orders attempted to restore the fervor of religious life. But the Protestant Reformation caused further disruption. Utraquists — advocates of the reception of Communion under both species — and Czech Brothers — the national Hussite sect — became part of the growing Protestant numbers. Catholics in some areas were in the minority, and religious orders began to decline in the latter part of the sixteenth century1. That decline occurred not only in and Moravia. It happened in the heart of religious life in Prague. Monasteries were either without friars of housed friars of declining discipline. Only the Premonstratesians in Strahov2, the Smaller Brothers of St. Francis — Conventuals in Stare Mesto2 and the Dominicans in Mala Strana-Lesser Town2 were somewhat successful in main­

1 Jaroslav Nemec: Rozvoj duchovnich radu v ceskych zemich, Studium Rome, 1988, pp. 30-31. 2 This is the name of one of the wards of Prague. 506 ADALBER OF ST. HEDWIG taining a true religious spirit3. The Jesuits, who were fairly new to the region, had very succeeded in maintaining the spirit of their founder. Meanwhile, tensions outside the religious houses produced conflict that eventually led to great chaos and loss. An open con­ frontation between Catholics and Protestants worsened into the Thirty Years War — 1618-1648 — . The so-called Second Prague's Defenestration stimulated it4. More than one hundred armed Pro­ testant lords and knights invaded the Prague Castle. They seized the king's viceregents, Vilem Slavata and Jaroslav Borita of Mar- tinice, and the scrivener Fabricius, and threw them out the win­ dows. Then they set up their own government5. Slavata and Borita were able to set out for Vienna to inform the monarch. The meeting there was to have great significance for both the two known Czech Catholic families which the viceregents has represented and for Prague and the presence of Teresian Car­ mel in Bohemia6. One of the men with whom they became personally acquain­ ted was Father Dominicus of Jesus and Mary, a Spanish Discalced Carmelite. He remembered the last years o f St. Teresa o f Jesus and of St. John of the Cross. He had also worked for reform in Austria, Bohemia, and even Italia7. The meeting would initiate connections that would reach into the next century. Especially important was the person of Jan Karel Slavata — 1641-1712 — , who entered the order in 1663, taking the name Felix of St. Teresa. Later he was elected general superior. He was the last of the male members of the Slavatas Fa­ mily8 .

3 Zdenék Kristen: Snahy o znovuzavedeni karmelitänu do Prahy v letech 1603-1605 a spor o klaster sv. Ducha na Starém Mèste in Sbornik k 60-tym narozeninäm Jana B. Noväka, Prague, 1932, p. 390. 4 Nèmec, pp. 30-31. 5 Josef Pekar: Déjiny Ceskoslovenské, Akropolis Prague, 1991, p. 106. See also Jaroslav Kadlec: Préhled ceskych cirkevnich déjin II, Zvon Prague, 1991, p. 64. 6 Zdenèk Kalista: Ctihodnä Marie Elekta Jezisova, KA Rome, 1975, p. 219. 7 See A.M. Knoll, E.K. Winter, H.K. Zessner-Spitzenberg: Dominicus a Jesus Maria Ord. Carm. Disc., seine Persönlichkeit und sein Werk, Vienna, 1930. 8 Frantisek Ekert: Posvätnä mista kräl. hl. mèsta Prahy I, Prague 1883, p. 243. Frantisek Reply: Déjiny mèsta Jindrichova Hradce I, 3, Jindrichuv Hradec 1933, p. 361 ff. Zdenék Kalista, pp. 219-220. THE MONASTERY OF OUR LADY VICTORIOUS IN PRAGUE 507

There is little known about the spiritual relationship of the other family, the Martinices, and Teresian Carmel. What is known is that the Martinices were benefactors o f the monastery in Prague and that they had great devotion to the Infant Jesus of Prague9. Father Dominicus served in a position of influence. Not only was he a delegate of Pope Paul V to Catholics rallying to attack the Protestant armies of Frederick Palatine10. He also served as spiri­ tual advisor to Emperor Ferdinand II11. He had to know what hor­ rors the wars would have. Throughout the region preparations were made for war, one that would cause the deaths o f hundreads o f thousands and force others to flee. The destruction o f the land and even destruction of the spirit would result from this tragedy for Catholics and Prote­ stants alike12. Father Dominicus assumed an important role in advising the first attack. He saw all events, including war, as God's actions and so pleaded for an immediate attack. His argument finally persua­ ded the wavering generals. A costly battle was waged, and finally the emperor's troops won at Bila hora near Prague13. History and legends have given us the reputation of Father Dominicus. Catholics regarded him as a fiery wonder worker, but Protestants saw him as a devilish bigot. Atheists quickly accepted the negative legends14. What is significant in these early years o f the war is that the way was opened for the foundations of monasteries in Vienna in 1623 and in Prague in 1624. Once more Father Dominicus proved influential. He requested a special decree from Ferdinand prohibi­ ting the entry of another religious order in the town15. In the autumn of 1623, however, Father Clement of the Virgin Mary, a Viennese vicar, set out toward Prague to choose a church suitable for the extension of a monastery. He could not foresee the

9 Ekert, p. 255. See also Ladislav Pokorny: Vypraveni o Prazskem Jezulatku in Milostne Prazske Jezulatko, CKCH Prague, 1988, pp. 34, 36. 10 Kalista, p. 113. 11 Kalista, p. 119. 12 Kalista, p. 97. See also Pekaf, pp. 109, 123-124; Kadlec, p. 67. 13 Pekar, p. 109; Kadlec, p. 66. 14 For more about the role of Father Dominicus in this battle, see Kalista, pp. 113-119. See also Kalista: Buquoyuv itinerar z konce ceskeho tazeni in Vojensko-historisky sbornik V, 2, p. 23 ff. E.K. Winter: Domi­ nicus a Jesu Maria und der Staat cited in note 7, p. 181 ff. 15 Kalista, p. 120; Ekert, pp. 242-243. 508 ADALBER OF ST. HEDWIG

situation in Prague or know how his choice would affect the first decade o f the monastery's existence. So he chose the Church o f the Holy Trinity in Lesser Town-Malá Strana16. The church, a beautiful structure in late Renaissance style had been built by Italian master builder Filippi in 1611-161317. How­ ever, the church at this time represented Czech Protestantism, for it had been erected on the site where the little church o f John Hus was to have been situated18. Thus the first Discalced came to non-Catholic Pra­ gue. We wonder about their experience there where so much ha­ tred and distrust prevailed. In the first place, the once-confiscated Church of the Holy Trinity had been renamed Cur Lady the Victo­ rious in honor of the «Catholic» victory at Bílá hora. Furthermore, the Carmelites were from the order of Father Dominicus, so hated by Protestants19. Lastly, the foundation was reward from the emperor following the convulsions of war. Doubt and distrust went beyond Protestants. The Catholic mi - nority was unenthusiastic. They remembered the former laxity of religious orders and they still suffered from wartime losses. To them the brothers were foreigners and mendicants to be distru­ sted20. So the brothers of Teresian Carmel were not likely to find support among ordinary Catholics in this nearly destroyed city. Indeed, they could depend only on the benefices of the wives of Czech Catholic lords, many of whom were of Spanish origin21. The solemn initiation of to the new mo­ nastery on September 22, 1624 could change nothing substantial22.

16 Kalista, p. 120. 17 Vera Remesovâ: Sidlo Prazského Jezulâtka in quoted Milostné Prazské Jezulâtko 1988, pp. 10, 12. 18 Ekert, pp. 240-241. 19 Father Dominicus was hated for having influenced the decision to execute the 27 Czech lords who were leaders in the insurgency. However, documents collected for his beatification testify to the absurdity of this al­ legation. See also Simeon della Sacra Famiglia, ocd: Indice della causa di canonizzazione della postulazione generale dei Carmelitani Scalzi, Rome, 1991, p. 33. 20 The often dubious made of the friars' life was the cause of this di­ strust. For example, nuncio Giacomo Puteo — 1586-1589 — thought of sending home all Italians and Spaniards from Czech monasteries becau­ se they led immoral and scandalous lives. See Bohumil Zlâmal: Priruôka ceskÿch cirkevnich dëjin VI, Olomouc, 1969, pp. 14-15; Kadlec, p. 37. 21 Kalista, pp. 94-95. 22 Kalista, p. 121. THE MONASTERY OF OUR LADY VICTORIOUS IN PRAGUE 509

The monastery suffered great poverty, which even the second prior, Father Louis could not overcome23. Then it happened that the Order of Teresian Carmel received the statue o f the Infant Jesus24. A noble woman, Polyxena25, wife of chancellor Zdenek Popel of Lobkovice26, came to the Order with the statue, which had been brought to Bohemia by her mother Mary Maximiliana Manriquez de Lara27. The statue had been treasured as a family heirloom from the century before28. Polyxena said as she presented the gift: «1 give to you what I have, the dearest. Vene­ rate this statuette and good will come to you»29. However, at first there was no good fortune, only the opposite. The Infant Jesus of Prague in their chapel witnessed the tribulation of the Discalced Carmelites in disturbed Prague. As conditions worsened, the novitiate was finally transfered to in lbSO^and the majority of the friars were constrained. A Saxon foray in 1631 caused all but two to flee31. They were imprisoned, the monastery was pillaged, and the church given over to minister Rosacius Horovicky. He later moved to the Church of St. Nicholas, leaving the Church of Our Lady Victorious in the care of another minister from Germany32. The Saxons were dispelled from Prague in May, 163233, and the friars returned to Prague, restored the novitiate, and elected Father Felicianus prior34. But new perils arose. Duke Frederick and General Baner led Swedish and Saxon warriors back into Prague, forcing the friars

23 Ekert, p. 245. 24 Ekert, p. 245; Kalista, p. 121; Pokomy, p. 27. It was in 1628. 25 It it interesting that the sister of Polyxena from Lobkovice, Louise, was prioress of the Discalced Carmelite nuns in Madrid. 26 Pokorny, p. 27. See also Kalista, p. 94. Vilem from Rozmberk — her first husband — and Zdenek Popel from Lobkovice were the most pro­ minent personages in Bohemia in their time. 27 Kalista, p. 94. 28 Pokomy, p. 26. 29 Pokomy, p. 27. 30 Kalista, p. 122; Ekert, p. 245. 31 Pekar, p. 114; Kadlec, p. 84. 32 Kalista, p. 122; Ekert, pp. 245-246. See also Antonín Rezek; Dejiny saskeho vpadu do Cech — 1631-1632 — a navrat emigrace, Prague, 1888, p . 135. 33 Ekert, p. 246; Pekar, p. 114; Kadlec, p. 85. 34 Ekert, p. 246. 510 ADALBER OF ST. HEDWIG once more to flee35. But once again they returned. One of them, Father Cyril of God's Mother, who had his novitiate experience there in 1629, had continued his devotion to the Infant Jesus and set out to find the statue36. He found the statue, thrown out and desacrated in a dust heap, where it had lain since the invasion. Father Cyril began to propagate devotion to the Infant among his brothers and inhabi­ tants o f Prague. So zealous was he that by 1640 even the nobility were among the devotees. Among them were Count Henry Libstejnsky from Kolovraty37, the Lobkovices, Martinices, lords of Talmberk and Pernstejn, Sliks...38 Although war disturbed the land again, the church was rebuilt during the years 1636 to 164739.The chapel entrance is believed to have been reserved for the statue o f the Infant40. The first flash of war and chaos struck in 1648, when a Swedish leader Konigsmark captured Mala Strana-Lesser Town - and Hradcany41. Fortunataly the monastery was spared by the ac­ tion of two Catholic Swedes, Colonel Kapy and Private Ruttger42. The successor to the throne, Gustavus, gave thirty ducats to the In­ fant Jesus of Prague and got a decree to move out an improvised hospital, what with Lutheran minister's preaching to Swedish troops, vexed the friars in the monastery43. After the Westphalian Peace was made in 1648, the Swedish troops departed44, and once again there was a period for the growth of veneration of the Infant Jesus of Prague. The Discalced Carme­ lites concentrated on spreading this devotion and on working in the land for the common good. Because the monastery had been spared during a plague in 1649, the brothers imputed their good fortune to the protection of the Infant Jesus45. At the urging of the Martinice family, in 1651 a with the statue of the Infant was made to successive

35 Ekert, p. 246. See also Kalista, p. 122. 36 Ekert, pp. 245-246; Kalista, p. 122. 37 Kalista, p. 123. 38 Kalista, p. 123. 39 Remesova, p. 12 40 Pokomy, p. 31. Some authors place this occurrence in 1654. 41 Pekar, p. 116. 42 Kalista, p. 123. 43 Kalista, p. 123; Ekert, pp. 248-249. 44 Pekar, pp. 116-117. 45 Ekert, pp. 249, 253-254. THE MONASTERY OF OUR LADY VICTORIOUS IN PRAGUE 511

Prague churches, the Word miraculosus was added to the name of the statue that same year. In 1654 Count Bernard Ignac of the Martinice family provided for the crown. The Infant Jesus was crowned by Prague's assistant bishop Joseph de Corta the next year*. The veneration of the Infant Jesus of Prague helped church­ men to realize their broad designs for the church of the local mo­ nastery. For more than a century improvements and additions enhaced the building. These included the chapel of Sts. Joachim and Ann in 1654, tha altar o f St. Teresa o f Jesus in 1668, the altar of St. John o f the Cross in 1669, the building o f the southern tower in 1669, the pulpit in 1679. In the next century the church received a new bell, a new main altar, a new altar for the statue of the In ­ fant, and a new roof featuring onion-domes. Some rebuilding be­ gan in 177647. Finally, in gifts of gratitude, the faithful contributed to an extensive, beautiful wardrobe for the Infant48. Understandably, the monastery did not live only by this devo­ tion. It also developed a zealous spiritual center for propagating «The New Devotion» of the Spanish Golden Age, best represented in the mysticism o f St. Teresa of Jesus and St. John o f the Cross. Father Cyril continued to be an outstanding personage49. Two others, Father Leo of the St. Three Magi50 and Father Ildefons of the Assumption of the Virgin Mary51. These two assisted Mother Mary Electa of Jesus in establi­ shing the convent of Discalced Carmelite Nuns of St. Joseph nearby the monastery. These fathers knew her as the founder of convents in Vienna and in Gratz and recognized this Italian Car­ melite nun as zealous and deeply spiritual. The unusual spiritual influence o f the Monastery of the Victo­ rious Virgin Mary and also of the Convent of St. Joseph extended even to the dynasts, Ferdinand II, Ferdinand III, and Leopold I.

48 Ekert, pp. 249, 253-254; Pokomy, pp. 34, 36. 47 Pokorny, p. 35; Remesova, pp. 12, 17; Ekert, pp. 252-258. 48 It is ironic, that one frock was probably presented by Empress Mary Teresa, who later prepared by her own policy the liquidating of mona­ steries and convents during the reign of her son Joseph II, including the monastery of the Discalced Carmelites of the Victorious Virgin Mary, while no frock is from , the country of the Infant Jesus' origin. 49 Kalista, pp. 219, 242. 50 Kalista, p. 182. 51 Kalista, p. 244. 512 ADALBER OF ST. HEDWIG

To us in the twentieth century that age presents a different and puzzling reality. Its desire for order surfaced in many ways, even in the spirituality of the New Devotion. They believed that God played a part in the first-hand order of things. But their actions look ironic to us. We need only recall that Ferdinand II ordered the execution of 27 Czech lords52. The presence of disorder, the conti­ nuous wars, dangers, and loss of live gave rise to a desire for inte­ rior peace and the order of things, and a desire for nearness with God53. Devotion and drastic measures often worked side by side. And it is no small wonder, that a second monastery was founded in Pacov in southern Bohemia in 1666s*. There were 40 Discalced Carmelites living in the Prague monastery in 1710SS. But fortunes changed in the power of emperors and empresses. On July 3, 1784 the Monastery of the Victorious Virgin Mary was li­ quidated56, the consequences of rough measures against religious orders by Empress Mary Teresa and her son Joseph IIs7. The ac­ tion dispersed 44 friars58. Two years later a similar fate struck the monastery in Pacov59. Fortunately, the Order o f the Knights o f St. John, known as the Knights of Malta took over the responsibility of overseeing the church. They took excellent care of it until the 1950s, when the Communist regime forbade their work and persecuted them as they did all orders. Devotion to the Infant Jesus of Prague has spread to other countries. Many inhabitants of Prague do not know about the In ­ fant of Jesus in their midst. Perhaps now that religious freedom has returned to Czech lands, the Discalced Carmelites will return some day to the city where Infant of Prague once again receives visitators. Perhaps the friars will once again continue their work in close proximity with the Infant, with their misfortunes and blessings have been so closely linked for more than 150 years.

52 See note 19. 53 See Kalista, pp. 198-200. 54 Nemec, p. 37. 55 Ekert, p. 249. 56 Nemec, p. 46. 57 Nemec, pp. 43-48. 58 Ekert, p. 250. 59 Nemec, p. 47.