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Within the framework of conflicts of loyalties, the author analyses the variable attitudes of the Slovak episcopate between 1928 and 1934 towards the complex negotiations regarding the application of the Modus vivendi agreement. In the unstable post-war social, political and economic climate, the Czechoslovak state imposed sequester on the Slovak ecclesiastical estates. This progressively caused dissatisfaction, scepticism, and distrust amongst Slovak church dignitaries; leading to severe complaints to the Vatican against the Czechoslovak government by representatives of the Catholic Church in Slovakia, led by the Bishop of Spiš, Msgr. Ján Vojtaššák. The conflict within the state culminated in secret negotiations that took place in December 1932 and June 1934 between the Slovak bishops and the Archbishop of Esztergom Jusztinián Serédi.
The culminating confessional rivalries in the early 17th century provided fertile ground in much of Europe, especially Central Europe, for visions of the imminent End of the World and Christ's Second Coming. This paper offers a new perspective for the well-known topic and compares the eschatological visions in the 17th and 18th centuries of the Bohemian non-Catholics and emigrants on the one hand and the secret Huguenots on the other. While the belligerent apocalyptic visions in the Bohemian environment saw a turning point and an opportunity to overthrow the Antichrist in the imminent coming of an allied Protestant ruler destined by God and this continued until the end of the 18th century, the French Protestant prophecies appealed almost exclusively to the glory of Christ and his rule on Earth. Despite significant differences in the religious practice and historical contexts of the two cases, we observe not only very similar physical manifestations in the prophets' behaviour but also, thanks to these ideas, a renewal of the declining piety of the believers and the reactivation of the underground religious movement. In both environments the apocalyptic visions have been heavily criticized by legal ecclesiastical authorities in exile. Disciplinary interventions against these heterodox ideas had however a completely different result, playing a significant role in the process of legalization of Protestant worship at the end of the period in question.
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