H. Szilasi Ágota - Várkonyi Péter - Bujdosné Pap Györgyi - Császi Irén (szerk.): Agria 50. (Az egri Dobó István Vármúzeum Évkönyve - Annales Musei Agriensis, 2017)
Pataki Katalin: A feloszlatott koldulórendi kolostorok berendezésének újraelosztása II. József idején.A hatvani kapucinus kolostor javainak sorsa
Katalin Pataki REDISTRIBUTING THE PROPERTIES OF THE DISSOLVED MENDICANT ORDERS DURING THE REIGN OF JOSEPH II. THE ASSETS OF THE CAPUCHIN MONASTERY IN HATVAN During the reign ofjoseph II, between 1782 and 1790, around a third ofthe monasteries in the territory of the Kingdom of Hungary were dissolved. The suppression of entire religious orders was discontinued after 1786, so the remaining monasteries were able to receive the assets and resources distributed during the dissolution. In the case of mendicant orders, such as the Franciscans, Capuchins and Minorites, it also meant that the inhabitants of the dissolved friaries did not necessary leave the order, but moved to the remaining monasteries. Simultaneously, the tasks of transporting, storing and managing the assets of the disbanded monasteries began to exceed the capacity of the administrative apparatus both in terms of manpower and space. Parishes were able to receive mainly church implements, albeit in small amounts, and the modest fixtures of the monasteries of the mendicant orders promised very little profit for the religious fund. Since the reform measures encouraged monastic priests to perform the duties of secular priests, an obvious solution was to give the less valuable implements of the disbanded monasteries to the surviving monasteries of the order instead of the parishes, which meant that most of the administrative tasks, as well as the transportation costs of this distribution, were passed onto the friars. This study sets out to present the emergence and development of this procedure, using the Capuchin Monastery in Hatvan as an example. It describes in detail how the immaterial assets, fixtures and church implements were entered into stock and redistributed, and briefly also discusses the conflict of interests between the diocese and the state, regarding the utilisation of buildings, especially the monastery’s church building. The case of the Capuchin Monastery in Hatvan reveals elements of the suppression that were either unknown or less well known in the literature. The redistribution of assets still owned by the Capuchins could be managed by the order internally: although the process was supervised by the state authorities, there was no direct state intervention. The case of the Capuchins of Hatvan is an excellent example of how the internal system, communication channels and logistics capabilities of the mendicant orders were mobilised during the process, following the dissolution of the Pauline Order. By reconstructing the movement of items, as well as the process of bargaining and negotiating, it describes the operation of the state and church apparatus in charge of the dissolution, as well as their communication channels and limitations, presented on the level of everyday practices. This case also reveals the interests and tensions that facilitated or hindered the timely and cost- effective implementation of the dissolution, which could also significantly influence the decision-making processes and plans for the disbanding and regulation of monasteries, as well as the scheduling of the implementation. 395
