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Autor u radu obrađuje ulogu apostolskog delegata Pierrea Bastiena oko uvođenja, odnosno neuvođenja kongrue za katolički kler u Bosni i Hercegovini. Congrua (prikladno uzdržavanje svećenika) bio je jedan od »kamena spoticanja« u odnosima između nadbiskupa Stadlera i dijecezanskog klera s jedne strane i franjevaca i biskupa iz njihova reda s druge strane. Kako se pitanje nije moglo riješiti međusobnim dogovorom, Sveta Stolica je rješenje tog pitanja pridržala sebi. Ulogu istražitelja povjerila je apostolskom delegatu Pierreu Bastienu, koji se pitanjem kongrue bavio od 1911. do 1914. godine. U radu su obrađena Bastienova izvješća i prijedlozi, prijedlog austrougarskih vlasti i Bastienove objekcije, odluka Svete Stolice o tom pitanju i reakcije klera na tu odluku., The author investigates the role of apostolic delegate Pierre Bastien in introducing or not introducing congruent for the Catholic clergy in Bosnia and Herzegovina. Congruity (orderly maintenance of priests) was one of the “stumbling blocks” in the relations between Archbishop Stadler and the diocesan clergy, but at the same time this issue also provoked conflicts between the Franciscans and the bishops of their order. Since this matter could not be resolved amicably, the Holy See reserved the resolution to this issue for itself. Thus, Pope entrusted the role of investigator in this matter to the apostolic delegate Pierre Bastien, who dealt with the issue of congruence in the period from 1911 to 1914. The article deals not only with Bastien’s reports and his proposals / solutions, but also discusses the proposal of the Austro-Hungarian authorities and Bastien’s objections to this matter, and finally the decision of the Holy See on this issue, as well ass the reactions of the clergy to the decision of the Holy See.

Katoličku Crkvu u BiH potresali su brojni crkveni, politički i ljudski sukobi od 1908. do 1914. koji su se održavali u već kroničnu sukobu između nadbiskupa Stadlera i bosanskih franjevaca oko raspodjele i odstupanja župa, u osnivanju i podupiranju političkih društava: Hrvatske narodne zajednice (HNZ) te od 1910. i Hrvatske katoličke udruge (HKU). Kao dodatne i logične posljedice pojavit će se i sukobi franjevaca s dijecezanskim klerom i isusovcima. Hrvatska svjetovna inteligencija, koja se pojavljuje početkom 20. stoljeća u BiH i traži svoje prikladno mjesto u bh. društvu između dva već postojeća i suprotstavljena klerikalna pola i interesne sfere, nadbiskupa Stadlera i bh. franjevaca, odlučit će se većinom za franjevačku stranu. Cijeli sukob dobit će oblike kako unutarhrvatskoga tako i unutarkatoličkoga sukoba, koji će u studenom 1910. potaknuti Svetu Stolicu, nakon brojnih prispjelih pritužbi u Rim, na poduzimanje crkveno-pravnih mjera, blaže forme apostolske vizitacije, sa svrhom da utvrdi činjenično stanje, izmiri zavađene strane, zabrani međusobno napadanje i vrijeđanje preko javnoga tiska i anonimnih brošura te uspostavi nužno potrebnu ljudsku, vjersku i političku suradnju. Ovi vjerski, politički i svjetonazorski sukobi u BiH među katolicima Hrvatima, premda nose u sebi, bez sumnje, autohtone bh. obrise, nastale poslije uvođenjem redovite biskupske hijerarhije, istovremeno su manja ili veća varijanta brojnijih i dubljih rascjepa koji su bili prisutni u društvu i u Crkvi ostalih hrvatskih zemalja: Banske Hrvatske, Dalmacije i Istre te susjednih srednjoeuropskih zemalja. Na kraju prvoga dijela ovog opširnijeg istraživanja, autor prilaže 19 dokumenata na talijanskom, latinskom i njemačkom jeziku, koji su prethodili pohodu i koji rasvjetljuju još dublje uzroke, početak i značenje apostolskoga pohoda Katoličkoj Crkvi u BiH. Za vrijeme apostolskoga pohoda nastat će brojni i važni drugi dokumenti na hrvatskom, latinskom, talijanskom, njemačkom i francuskom jeziku, koji će biti uzeti u obzir i po mogućnosti biti objavljeni u drugom dijelu ovog istraživanja. Izvori koji osvjetljuju ovaj važan događaj u Katoličkoj Crkvi u BiH u razdoblju od 1908. do 1914. veoma su brojni i pohranjeni su u tri različita fonda Vatikanskog Apostolskog arhiva. Osim Vatikanskog arhiva važan arhivski materijal čuvaju arhivski fondovi Zajedničkoga ministarstva financija u Beču i Zemaljske vlade u Sarajevu, danas pohranjeni u Arhivu BiH u Sarajevu, fondovi Ministarstva vanjskih poslova u Političkom arhivu Dvorskog i Državnog arhiva u Beču. Arhivski fondovi vjerskih institucija: Vrhbosanske nadbiskupije, Banjolučke i Mostarske biskupije, Franjevačkih provincija u Sarajevu i Mostaru, Družbe Isusove i Družbe sestara Služavki maloga Isusa u Zagrebu, premda bogati po sadržaju nisu, na žalost, još dovoljno prilagođeni standardnim potrebama istraživača., The three-year confrontations, conflicts and struggles in the Catholic Church in Bosnia and Herzegovina (BiH) (1908-1910) bore ecclesiastical, moral, political and ethnic characteristics typical of the Catholic BiH environment. The main actors were the Bosnian Franciscans, Archbishop of Vrhbosna Stadler, a young Croatian lay intelligentsia, gathered in the political organization HNZ, hungry and thirsty for political and social success, and Stadler's organization HKU, also hungry and thirsty for political affirmation. For centuries, the main ecclesiastical, cultural and political factor among Catholics - with the exception of the Diocese of Trebinje - within the borders of today's BiH, which no one should have ignored, were the Franciscans. After the definitive removal of the Dominicans with the help of Pope John XXII of Avignon in 1330, the Franciscans took over de facto pastoral care for Catholics in the Banate of Bosnia, the Kingdom of Bosnia and later in the Bosnian Sandjak, Pashaluq and Vilayet. In 1878, the new occupying state of Austro-Hungary found them in such a role. Through their 600 years of spiritual service, but also spiritual rule, the Franciscans first founded the Bosnian Vicariate (Vicaria Bosnensis) round 1340 and the Bosnian Province (Provincia Bosna Argentina) 1517, which they will in their historical consciousness call in Croatian Redodržava Bosna Srebrena (Orderstate of Bosna Srebrena). They will call their provincial minister an Orderstatesman, following the example of some Orders of Knights in Europe or many other ecclesiastical orders or states with archbishops, bishops and abbots as secular and ecclesiastical princes. Thanks to the Ahd-name of Sultan Mehmed the Conqueror in 1463, which was unfortunately rarely respected by both local administrators and the central Ottoman authorities, the Franciscans gained the right to reside, a guarantee of pastoral service and absolute influence on the Catholic faithful in Bosnia. In almost 350 years, the Orderstate of Bosna Srebrena had no real spiritual or secular Catholic competitor, except themselves and their monastic districtisms, and politically conditioned regionalisms. From 1735 the Franciscans were not always happy about coexisting with the Apostolic Vicars. Diocesan priests, Glagolitic, who had had their roots in the mission of the holy brothers Cyril and Methodius, operated in Croatia and Bosnia for centuries before the arrival of the Turks and before the founding and arrival of the Dominicans and Franciscans. They were the first Catholic, Croatian and Bosnian, national and domestic priests, whom the Franciscans upon their arrival mostly ignored, marginalized and finally extinguished at the beginning of the second half of the 19th century. With the arrival of Austro-Hungary and the reorganization of political, administrative and ecclesiastical-religious life, the Franciscans still retained almost all parishes and absolute spiritual control over the Catholic population. In 1881, a regular hierarchy was established. In addition to the already existing Diocese of Trebinje, the dioceses of Mostar-Duvno and Banja Luka and the archdiocese with a metropolitan rank in Sarajevo were established. The Herzegovinian Franciscan Paškal Buconjić immediately took the Mostar episcopal see, and the Bosnian Franciscan Marijan Marković as administrator in Banja Luka, after a three-year temporary solution with Archbishop Stadler. However, the Franciscans did not manage to obtain the highest rank in ruling the Catholic Church in BiH: the metropolitan chair in Vrhbosna. It was occupied by Josip Stadler from Brod on Sava River (Slavonski Brod), whose family from father's side had distant Jewish roots. He was an ardent Croat, Austrophile and monarchist, Jesuit pupil and student, distinguished university professor in Zagreb, a prolific philosophical and theological writer, spiritual leader, charitable worker, great organizer, entrepreneur, builder, financial genius and homo politicus. When he arrived in Sarajevo in January 1882 and took over the Archdiocese, he moved as a tenant to a Muslim, and later to a Jewish house, where he would remain until 1895. In Stadler's time (1882-1918) "Catholic Sarajevo" flourished ecclesiastically, culturally and politically, which, in the history of the city no other religious denomination has experienced before. As great, successful, even unattainable as Stadler was in many fields, not only in Bosnia but throughout the Monarchy, he was at the same time in the eyes of his many opponents a proselyte, a symbol of intolerance, tactlessness, discord, a "suitcase porter" (immigrant), a financial genius (speculator), and a foreigner both in the archdiocese and in BiH society. For many, he was - partly due to jealousy, fear, hatred and ideology, partly due to objective or subjective assessment of his life and work - incompatible with the religious and political reality of BiH. Most Bosnian Franciscans saw and perceived Stadler as a constant challenge, danger and partial insult for the alleged permanent disparagement, attempts to secularize, take over or split their greatest material and spiritual wealth, parishes and believers. The Muslims of BiH, frightened by the constant Serbian propaganda about their impending baptism by Austria, perceived Stadler and the Jesuits ("jezuiti") with fear as representatives of that militant Catholic Austria and always, when there was a quiet conversion, there were strong Muslim reactions and protest. Orthodox Serbs regarded Stadler and his right-wing ideology as a representation of trialism and as a spread of Starčević's and Frank's "political program" of unifying BiH with Croatia. Consequently, Stadler posed a political threat to Greater Serbia's own propaganda and policy of joining BiH to Serbia. For the Provincial Government, Stadler was both an important ally and an uncontrolled opponent. In the last decade of Austro-Hungarian rule, the Provincial Government saw him as an opponent, a real "Störenfried" (troublemaker) of its "artificial", mostly supernational political goals, which were to strengthen civil, religious and national harmony in the spirit of the ruling dual Monarchy. Literally, in the eyes of the Government, Stadler, with his trialist political ideas and immoderate daily press, was a slanderer and opponent of Government policy, an ungrateful and multiple beneficiary of numerous privileges, services, facilities, financial support even in moments of his financial speculation, high annual appanage, which he enjoyed to death. Stadler gained serious opponents in the intellectual Croatian and Catholic ranks of BiH with the emergence of a thin layer of young Croatian intelligentsia, led by lawyer Nikola Mandić, brought up and educated mostly in progressive universities in Zagreb, Graz, Vienna, Prague and Paris, and imbued, no doubt, with the spirit of the then progressive, anti-church, anticlerical and South Slav ideology which circulated throughout the Monarchy, to a large extent in Ban's Croatia. He did not know or did not want to understand their political and national goals in time, he did not try to follow them benevolently and fatherly, occasionally moderate and win them over, because in his unilateral political vision he saw and perceived them as a religious danger and political competition. It is this young intelligentsia, which will find its main political and national stronghold in the Franciscans through the HNZ, that will become not only a statistical, but also a political and moral winner over Stadler and his political creation HKU. The conflict between Stadler and the Croatian intelligentsia was not tactical or opportunistic, as some thought, but political, ideological, cultural and partly ecclesiastical. The Croatian intelligentsia severely accused Stadler of allegedly equating Croats and Catholics, of alienating Croat Catholics in BiH from Muslims and Orthodox Serbs, of being the sole culprit in a long-term and devastating dispute with "beloved" BiH Franciscans, of uncanonical treatment of church property for destructive and anti-national writing of his press and the like. The accusations from the HNZ, thanks to the precision and knowledge of Stadler's former lawyer Mandić, will turn the scale of the Holy See for sending the Apostolic Visitor to the Catholic Church in BiH, in other words, for introducing church monitoring for the person and the "Josip Stadler system". The Apostolic Visitor arrived and investigated the situation in the Catholic Church in BiH, predominantly in the Archdiocese of Vrhbosna. This task required great patience on the Visitor's part, above-average diplomatic skills, and the talent to read between the lines; since each side of the conflicting parties served and defended only "its own truth" and none could boast of objective truthfulness, both morally and politically. The documents attached here were mostly available to the Apostolic Visitor in Italian, Latin or German at the beginning of the Apostolic Visit. During the visit, other important documents appeared in Croatian, Latin, Italian, German and French and today contain extensive original archival material which is stored in three different funds of the Vatican Apostolic Archives. An important archival source for the preparation, opening and course of the Apostolic Visit in the Church of BiH is contained in the archives of the Provincial Government in Sarajevo, the Joint Ministry of Finance in Vienna and Sarajevo, and the Joint Ministry of Foreign Affairs in the Political Archives of Haus-, Hof- und Staatsarchiv in Vienna, which are quoted several times in this text. The religious institutions of the Archdiocese of Vrhbosna, the Dioceses of Banja Luka and Mostar, the two Franciscan Provinces, the Jesuits, and the Congregation of sisters Servants of Infant Jesus have not yet made the materials in their archives sufficiently accessible.

Esta investigación realizada con base documental y trabajo de campo que tiene por objeto generar un estudio jurídico sobre la aplicación de las previsiones del c. 1274, 1, y sus implicaciones en la dinámica administrativa y en las formas de asociación del clero diocesano, en las iglesias particulares que conforman la Provincia Eclesiástica de Cartagena; la elaboración final se realizó bajo el enfoque de análisis de la fuentes primarias -5 sacerdotes, uno por cada diócesis de la provincia- y secundarias –fuentes documentales y desarrollos normativos en la misma línea temática canónica-. El tema desarrollado en tres capítulos da cuenta de la evolución del concepto de sustentación del clero en la Iglesia universal desde las categorías planteadas en las fuentes de la Revelación hasta las orientaciones del Concilio Vaticano II y el CIC83, de manera especial en lo referido al clero diocesano. Finalmente se establecieron una serie de relaciones entre los elementos tratados por los dos primeros capítulos, todo ello a través de la contrastación de la información brindada por los informantes claves y los documentos normativos provenientes de la legislación civil y canónica en Colombia. Los hallazgos finales permiten plantear una serie de indicaciones y sugerencias para operativizar un modelo para la creación y sostenimiento del Fondo Diocesano para el sostenimiento del clero, considerando los contextos propios de cualquier iglesia particular. This research carried out with documentary base and field work that aims to generate a legal study on the application of the provisions of c. 1274, 1, and its implications in the administrative dynamics and in the forms of association of the diocesan clergy, in the particular churches that make up the Ecclesiastical Province of Cartagena; The final elaboration was carried out under the approach of analysis of the primary sources - 5 priests, one for each diocese of the province - and secondary - documentary sources and normative developments in the same canonical thematic line. The theme developed in three chapters gives an account of the evolution of the concept of support of the clergy in the universal Church from the categories raised in the sources of the Revelation to the orientations of the Second Vatican Council and CIC83, especially in regard to the clergy diocesan. Finally, a series of relations were established between the elements treated by the first two chapters, all through the contrast of the information provided by the key informants and the normative documents from the civil and canonical legislation in Colombia. The final findings allow us to propose a series of indications and suggestions to operationalize a model for the creation and maintenance of the Diocesan Fund for the support of the clergy, considering the contexts of any particular church. Magíster en Derecho Canónico Maestría

From the first half of the thirteenth century, there was an emergence of works written in Castilian language destined to regulate the functions attributed to the diocesan clergy of the Crown of Castile. By serializing books in verse, synod constitutions and other texts focused on the basic formation of clerics, elaborated between the thirteenth and fourteenth centuries, this study aims to examine the promotion of the power of Eucharist consecration and the instructional role of the Mass celebration at a time when the pastoral action of Iberian bishops and the expansion of the attributes of the parish churches were strengthened. In other words, the aim of this work is to analyze the measures adopted by great ecclesiastical authorities regarding the sacralization of speeches and gestures of clerics ordained during that period., A partir da primeira metade do século XIII, começaram a surgir obras escritas em castelhano destinadas a regular a celebração dos sacramentos da Igreja e das funções atribuídas ao clero diocesano da Coroa de Castela. Serializando livros em verso, constituições de sínodos e outros materiais voltados à formação basilar do clero que foram elaborados entre o século XIII e o XIV, o presente estudo visa examinar a promoção do poder da consagração da Eucaristia e o papel instrutivo da celebração da missa nesse momento de revigoramento da ação pastoral dos bispos ibéricos e de ampliação dos atributos das igrejas paroquianas. Em outras palavras, o alvo deste trabalho consiste em analisar as medidas adotadas por grandes autoridades eclesiásticas para a sacralização das falas e dos gestos articulados pelos clérigos ordenados nesse período.

Autor u radu obrađuje nastanak i razvoj sukoba između nadbiskupa Stadlera i Hrvatske narodne zajednice te misiju ap. delegata Pierrea Bastiena u izmirenju zavađenih strana. Rad je podijeljen u dva dijela. U prvom dijelu obrađuje se nastanak i razvoj sukoba, odnosno događanja od 1908. do kraja 1910., a u drugom dijelu misija delegata Bastiena koja je u ovom pitanju trajala od kraja 1910. do početka 1912. godine. Sukob je nastao zbog uvrštenja, odnosno neuvrštenja katoličkog principa u statute Zajednice. Nadbiskup Stadler je smatrao da Zajednica, ako se želi brinuti oko prosperiteta Hrvata katolika, to mora činiti u skladu s principima katoličke vjere i to jasno istaći u svojim statutima, dok je vodstvo Zajednice smatralo da to nije potrebno. Sukob se zaoštrio nakon aneksije 1908. i najave organiziranja političkog života, odnosno najave izbora i sazivanja parlamenta. Stadler je u to vrijeme pojačao pritisak na vodstvo Zajednice. Bojeći se da bi Zajednica mogla voditi politiku bez suradnje s crkvenim strukturama, ponovo je inzistirao na uvrštenju katoličkog principa u statute zatraživši također od Zajednice da radi u suradnji sa svećenstvom. Kad je Zajednica i to odbila, pokušao je promijeniti vodstvo Zajednice, ali nije uspio. Tijekom tih događanja došlo je do podjele među sve- ćenstvom. Dijecezansko svećenstvo pristalo je uz Stadlera, dok je franjevačko davalo podršku Zajednici. Vidjevši da ništa ne može promijeniti u Zajednici, Stadler je krenuo u osnivanje nove političke organizacije - Hrvatske katoličke udruge. Osnovavši Udrugu, zabranio je pastoralnom svećenstvu svoje biskupije članstvo u Zajednici. Dijecezansko svećenstvo ga je poslušalo, a franjevačko, premda je službeno izašlo iz Zajednice, i dalje je na terenu radilo za Zajednicu. Međusobne optužbe, koje su ponekad prelazile granice pristojnosti i crkvenosti, postale su javne. Kako je problem evidentno postao crkveni, i jedna i druga strana zatražile su intervenciju Svete Stolice koja je u BiH odlučila poslati u misiju izmirenja benediktinca P. Bastiena u službi apostolskog delegata. Delegat je u spomenutoj misiji radio od kraja 1910. do početka 1912. godine. Nakon tri mjeseca boravka u Bosni krajem ožujka 1911. poslao je Svetoj Stolici prvo izvješće o katoličkom razdoru u BiH. Bastienovo izvješće i činjenice koje su se događale, a koje su dovele do sukoba, u mnogočemu se ne slažu. Kao glavnog krivca za sukob označio je nadbiskupa Stadlera premda je dio odgovornosti pripisao i Zajednici i franjevcima. Najprije je sukob pokušao riješiti posredujući u misiji pomirenja i iznalaženju rješenja s crkvenom hijerarhijom. Misija nije urodila plodom. Stavovi nadbiskupa Stadlera i biskupa Markovića koji je bio za Zajednicu ostali su nepromijenjeni. Nakon neuspjeha s crkvenom hijerarhijom okrenuo se vodstvu Zajednice i Udruge. Obje strane su bile raspoložene za ujedinjenje. Glavni problem koji se postavio bilo je opoziv Stadlerove zabrane svećenstvu da čini dio Zajednice. Predstavnici Udruge su predlagali povlačenje opoziva kad dođe do sjedinjenja, a predstavnici Zajednice tražili su opoziv kao uvjet za pregovore. Bastien je inzistirao na uvjetu Zajednice. U vrijeme Bastienova pregovaranja s predstavnicima Zajednice i Udruge u posredovanje oko pomirenja uključila se Stranka prava iz Zagreba. Bastien je zamoljen da ne sudjeluje u pregovorima. Premda nije sudjelovao u pregovorima, i dalje je inzistirao na Stadlerovu opozivu zabrane. Stadler je to vješto izbjegavao sve dok nije došlo do sjedinjenja u siječnju 1912. Nakon sjedinjenja objavio je opoziv., The author deals with the origin and development of the conflict between Archbishop Stadler and the Croatian National Community and the mission of Apostolic Delegate Pierre Bastien in reconciling the estranged parties. The paper is in two parts: the first section deals with the origin and development of the conflict, that is, the events from 1908 to the end of 1910, while the second section deals with the mission of Apostolic Delegate Bastien, which – with reference to this matter – lasted from the end of 1910 to the beginning of 1912. The conflict arose over the inclusion or non-inclusion of Catholic principles in the Community statutes. Archbishop Stadler felt that if the Community wanted to care for the well-being of Croat Catholics, it must do so in accordance with the principles of the Catholic faith and make this clear in its statutes. The leadership of the Community considered this unnecessary. The conflict intensified after the annexation of 1908 and the announcement of the organization of political life, that is, the proclamation of elections and the convening of parliament. In this period, Stadler intensified pressure on the leadership of the Community. Fearing that the Community might pursue a policy without cooperating with church structures, he again insisted on the incorporation of Catholic principles in the statutes, also asking the Community to work in cooperation with the clergy. When the Community refused, he tried – but failed – to change its leadership. During these events, the clergy were divided: the diocesan clergy sided with Stadler, while the Franciscan clergy sided with the Community. Concluding that he would not be able to change things in the Community, Stadler set about founding a new political organization – the Croatian Catholic Association. In founding the Association, he forbade the clergy of his diocese, who worked in the parishes, to become members of the Community. The diocesan clergy obeyed, while the Franciscan clergy, although officially exiting the Community, continued to work for it. Mutual recriminations, which at times went beyond the boundaries of decency and ecclesiastical propriety, became public. As the issue manifestly became a Church problem, both sides requested the intervention of the Holy See, which decided to send Benedictine P. Bastien, as Apostolic Delegate, with the mission of reconciling the two parties. The Apostolic Delegate carried out this mission from late 1910 until early 1912. At the end of March 1911, after a three-month stay in Bosnia, he sent the Holy See his first report on the division among Catholics in BiH. Bastien’s report diverges substantially from the facts that had led to the conflict. He identified Archbishop Stadler as the main culprit in the dispute, though he attributed some responsibility to both the Community and the Franciscans. Bastien tried to resolve the conflict by mediating a reconciliation effort and finding a solution with the hierarchy. This approach did not bear fruit. The views of Archbishop Stadler and Bishop Markovic, who supported the Community, remained unchanged. After failing with the hierarchy, he turned to the leaders of the Community and the Association. Both sides were inclined to come together. The main obstacle was securing the revocation of Stadler’s ban on clergy joining the Community. Representatives of the Association suggested that the ban be rescinded after the proposed merger took place, while Community representatives demanded that the ban be rescinded as a condition for negotiations. Bastien supported the position of the Community. At the same time as Bastien’s negotiations with the representatives of the Community and the Association, the Party of Rights from Zagreb was involved in mediating reconciliation. Bastien was asked not to participate in these negotiations. Although he did not participate, he continued to insist that Stadler rescind the ban. Stadler skillfully sidestepped this until reunification in January 1912, after which he rescinded the ban.

The institution of military clergy in the Russian Empire in early 18th century became the important direction of state ideology and politics, spiritual and moral education of soldiers, officers and generals of the Russian army. The article examines the formation and development of the Don military, diocesan and military (regimental) clergy, shows that it took place on a wide multi-ethnic and multi-religious basis in the conditions of involve-ment of the Cossacks in the political, administrative and legal field of the Russian Empire. The author came to the conclusion that as a result of the policy of the government in the 19th - early 20th centuries in the Don Cossack regiments and divisions the regimental, and in the Area of army of Don diocesan clergy was formed, its status and differences, the rights and duties, activity in peace and war time are defined. The Institute of regimental priests in the army of the Don and Don Cossack regiments functioned on the principles of the Institute of regimental priests of the Russian regular army, but at the same time had features associated with the life of the Cossacks as a military-serving class.

The implantation of the Tridentine decrees in the diocese of Barcelona was a slow process in time that required the determined impulse of the bishops who governed it from the second half of the 16th century. The analysis of the synodal constitutions and of the processes of the Episcopal court allows us an approach to the reality of the Tridentine Barcelonan clergy., La implantación de los decretos tridentinos en la diócesis de Barcelona fue un proceso lento en el tiempo que requirió del impulso decidido de los obispos que la gobernaron a partir de la segunda mitad del siglo xvi. El análisis de las constituciones sinodales así como de los procesos de la corte episcopal nos permite un acercamiento a la realidad del clero barcelonés tridentino.

In this work are analyzed, in a selective way, the different kinds of violence in the diocesan clergy of Burgos during fifteen century: violence from clergymen against laymen, between the clergymen and from laymen against clergymen. All these situations were reported to the episcopal justice of Burgos. The different cases of violence were blows, slaps and attacks with knifes and swords, taking place homicides sometimes. Definitely, the aforementioned cases show strong social tensions, internal and external, affecting in a local level the rural clergy in the diocese of Burgos.En este trabajo se realiza un análisis selectivo de las diferentes formas de presencia de la violencia en el clero diocesano burgalés durante el siglo XV. Violencia de los clérigos hacia los laicos, entre los propios clérigos y de los laicos contra los clérigos, situaciones todas ellas que fueron denunciadas ante la justicia episcopal burgalesa. Las manifestaciones de violencia fueron desde simples golpes, bofetadas y pedradas hasta ataques con cuchillos y espadas, no faltando algún caso de homicidio, todo lo cual, en definitiva, viene a ser una clara muestra de las fuertes tensiones sociales, tanto internas como externas, que a nivel local afectaban al clero rural en la diócesis de Burgos.