The Olomouc Cathedral

Olomouc is a historic city in the eastern Czech Republic, located in the Moravian region. Its well-preserved old town centers around the Lower Square (Dolní náměstí) and the Upper Square (Horní náměstí). The city’s origins trace back to the 10th century as a fortified settlement and later became the capital of Moravia. By the 11th century, Olomouc had become the seat of the Bishopric, marked by the consecration of St. Wenceslas Church, which later became the Olouc Cathedral in 1777 when the diocese was elevated to an archbishopric.

Olomouc flourished during the 14th and 15th centuries, despite the challenges of the Hussite Wars. Its strategic location on trade routes fostered commerce, creating a thriving market that attracted merchants. This wealth, along with the influence of the ruling elite, led to the construction of significant architectural landmarks. In the late Middle Ages, Olomouc emerged as well as a cultural and educational center, with the Jesuit College, which later became the University of Olomouc. The Thirty Years’ War saw Olomouc occupied by the Swedish army from 1642 to 1650, significantly impacting the city. Later on, the Baroque era brought reconstruction and the creation of landmarks, such as the Holy Trinity Column, built between 1716 and 1754 in response to a plague. Many of Olomouc’s churches, including the Gothic Cathedral of Saint Wenceslas, underwent various architectural transformations and feature opulent Baroque designs.

The city’s development was significantly influenced by the financial contributions and political influence of the Liechtenstein and Dietrichstein families. The House of Liechtenstein, one of Europe’s oldest noble families, funded numerous architectural projects in Olomouc to demonstrate their power and piety. The Dietrichstein family, originating from Austria, also played a pivotal role in the city’s development. Cardinal Franz von Dietrichstein, the most notable family member, served as the Bishop of Olomouc from 1599 to 1636. His tenure was marked by vigorous Counter-Reformation efforts, including the establishment of Jesuit institutions in the city and the construction of Baroque religious edifices, such as the Church of St. Michael.

Today, Olomouc is known for its historical city, with the votive columns, baroque fountains, churches and a prominent astronomical clock decorating the Town Hall, highlighting its rich historical and architectural heritage.

The Cathedral of Olomouc is located in its historical center. It is dedicated to Saint Wenceslas, who is a patron saint of Bohemia and a symbol of Czech statehood.  Wenceslas was the Duke of Bohemia from 921 until his assassination in 935. Wenceslas was a devout Christian who promoted the building of churches and was widely regarded as a benevolent leader. He was assassinated by his brother, who unlike Wenceslas had seen the Christian religion rather as a way to extend his political powers. The Olomouc Cathedral, also known as St. Wenceslas Cathedral, traces its origins back to the early 12th century. Founded around 1107 by Prince Svatopluk of the Přemyslid dynasty, the church was established to create a new bishopric center in Olomouc, underscoring the city’s burgeoning significance within the Moravian territory. At the time, Moravia was under the influence of the Holy Roman Empire, which played a crucial role in the region’s religious and cultural development. The cathedral was consecrated in 1131 and initially constructed in the Romanesque style.

The Olomouc Cathedral suffered significant damage due to fires in 1204 and 1266. These disasters necessitated substantial reconstruction efforts, which were undertaken at the behest of Bishop Bruno of Schaumburg. The decision to rebuild the cathedral in the High Gothic style was indicative of the architectural evolution occurring across Europe. The current Gothic structure dates mainly from the 13th century. However, if you look closely at the current cathedral facade on its left-hand side, you will notice a small building connecting the cathedral with the adjacent buildings. This is the remainder of the old Romanesque cathedral.

The presbytery dates from 1617-1618. In 1803, after a lightning strike, all three original towers were destroyed and replaced by a single central tower in a Classicist style. From 1883 to 1892, the cathedral underwent a Neo-Gothic renovation, adding two 68-meter front towers, three Neo-Gothic portals with tympanums, the Chapel of Saints Cyril and Methodius on the north side, and a 100.65-meter main tower on the south side of the presbytery, reinforced by six pillars with Gothic windows. In modern times, the cathedral was carefully restored between 2004 and 2007.


The Olomouc Cathedral as you approach it, enter it, get closer and closer to the apse and the main altar (closed behind bars so you can only make close ups) and trun around to see the Cathedrals’ exit.

The Olomouc Cathedral houses significant relics of Saint John Sarkander, a prominent figure in the history of the Roman Catholic Church in Moravia. John Sarkander was a Catholic priest who became a martyr during the Thirty Years’ War. During the conflict between Protestant and Catholic forces, Sarkander was accused of conspiring with the enemy and was subsequently arrested. Despite enduring severe torture, he refused to divulge confessional secrets, ultimately leading to his death in 1620. The relics are kept in a chest displayed prominently in the main nave on the right-hand side, enclosed within a protective glass box. Atop the glass box stands a statue of Saint John Sarkander. The site where John Sarkander was tortured to death is commemorated by a chapel devoted to his name. 

The statue and the relics od Saint Johan Sarkander in the Olomouc Cathedral.

Below details of the Olomouc Cathedral interior.

The Olomouc Cathedral

St. John Sarkander Chapel in Olomouc

When I went on a brief business trip to the Czech city of Olomouc last year, I didn’t expect that I would take so many photos in the short breaks between meetings. The weather was favorable, albeit very hot. Olomouc captivates with its baroque architecture, evident in several churches and chapels around the old town, as well as in votive columns and fountains. I photographed one such chapel just before our return home, but I did not have time to read about it. It is a beautiful small baroque chapel located in a narrow street leading to the Upper Square. The chapel is dedicated to Saint John Sarkander and is built on the site where St. John Sarkander was imprisoned and tortured to death in 1620. The chapel is open to visitors, but its interior can only be viewed through a grate.

The John Sarkander chapel was erected in the early 18th century (between 1708 and 1710) to honor Sarkander’s martyrdom and is located near the former city walls, precisely at the spot of the former prison. Its architecture and interior decoration reflect the baroque style, characterized by elaborate ornamentation. Inside the chapel, there is an altar with a depiction of Sarkander’s torture, and the crypt houses a glass coffin containing a wax figure of the saint, surrounded by relics and artifacts associated with his life and death.

John Sarkander (1576–1620) was a Moravian priest who became a notable figure in the history of the Catholic Church, especially within the Czech Republic and Poland, for his steadfast adherence to the seal of confession and his subsequent martyrdom. Born in Skoczow, Poland, after his ordination in 1607, he served in several parishes. His life took a dramatic turn in 1618, following the outbreak of the Thirty Years’ War. In 1620, after the death of his wife, he moved to Moravia and served in the parish of Holesov. Sarkander was accused by some members of the Protestant community of conspiring with Catholic forces. The accusations were largely based on his interactions with a Catholic army that had passed through the area, but the primary charge against him was his refusal to break the seal of confession when pressured to reveal the confessions of those involved in anti-Habsburg activities. Sarkander was imprisoned in Olomouc, where he was subjected to severe torture. Despite this, he refused to divulge any information he had received during confession, upholding the confidentiality that is central to the Catholic understanding of the sacrament. He died from his injuries on March 17, 1620, without having been convicted of any crime. Sarkander was beatified in 1859 and canonized a saint by Pope John Paul II in 1995.

St. John Sarkander Chapel in Olomouc

Beginnings of Christendom in Central Europe

Collecting the puzzles on European history, before displaying the gallery of photos from the Olomouc Cathedral, in this post, I will focus on the origins of Christendom in Central Europe influenced by three historical figures whose statues we may seen on the Olomouc Cathedral facade, complementing my earlier texts on European history before and during the early Medieval Ages.

Key figures for indroducting Christendom in Central Europe. At the top St. Wenceslas and below Sts. Methodius (in his later years a bishop) and his brother Cyril on the facade of St. Wenceslas cathedral of Olomouc.

The first major Slavic state in Central Europe was Great Moravia, called also the Great Moravian Empire. The exact boundaries of its territory are not clearly defined, but in the 9th century it likely encompassed parts of what are now the Czech Republic, Slovakia, Hungary, Austria, Poland, and Germany. Initially under the dominance of East Francia, which emerged after the split of the Carolingian Empire, Great Moravia eventually shed this influence. Seeking to strengthen his realm, Moravian Prince Rastislav requested Christian teachers from the Pope. After this request was declined, he turned to Byzantine Emperor Michael III.

The response was the arrival of the Byzantine missionaries, Greek brothers, Cyril and Methodius in Moravia in 863. Cyril and Methodius translated significant portions of the Christian scriptures and liturgical texts into Old Church Slavonic (a precursor to many Slavic languages). This new language was based on the Southern Slavic dialect spoken in the Thessalonica region, which was familiar to them. It incorporated features from several Slavic dialects to be more universally understood among different Slavic tribes. To facilitate the translation of the Bible and liturgical texts into the Slavic language, Cyril created the Glagolitic alphabet, the first known Slavic script. The appearance of the new language led to conflicts with German ecclesiastical authorities, who opposed the use of Slavic languages in liturgical services, insisting on Latin. The brothers traveled to Rome to seek approval for their Slavic liturgy. Pope Adrian II gave his approval, recognizing the Slavic liturgy and ordaining Slavic clergy.

Iterestingly, the Cyrillic script, developed later from the Glagolitic alphabet possibly by Cyril’s students, based on the Greek alphabet with additional letters to represent unique Slavic sounds, is named in honor of Cyril and is used in many Slavic and non-Slavic languages today.

Cyril and Methodius

By the end of the 9th century and the beginning of the 10th century, Roman Christianity had gained a stronger foothold in Moravia. The Great Moravian Empire eventually declined and fell, and the region became part of the spheres of influence of the Holy Roman Empire and the Kingdom of Hungary, both aligned with the Roman Catholic Church.

Meanwhile, in the western part of present-day Czech Republic, Bohemia, the Christian faith was taking root through different channels influenced by the Western (Latin) Christendom. In the strive to establish his rule, Duke Bořivoj of Bohemia, the first historically documented ruler of Bohemia, was baptized into the Latin rite between 874 and 883 AD. His conversion, alongside that of his wife Ludmila (later venerated as Saint Ludmila), marked a significant step in the religious development of the Czech lands. Their son, Vratislaus I, continued their Christian legacy, which was further advanced by his son, Wenceslas I (later Saint Wenceslas), who was the Duke of Bohemia from 921 until his assassination in 935. Raised by his grandmother Ludmila after his father’s death, Wenceslas was a devout Christian who promoted the building of churches and was widely regarded as a benevolent leader. He was assassinated in 935 at the age of 28 by nobles allied with his younger brother, Boleslaus the Cruel, due to political and religious disputes, including differing views on the influence of Christianity in the region. Wenceslas’ martyrdom led to his canonization and he is now revered as the patron saint of the Czech state.

Wenceslas I (later Saint Wenceslas)

Wenceslas’ death allowed Boleslaus to become the ruler of Bohemia, where he continued to expand its territory and influence, as well as the Christianization efforts. While, Wenceslas was traditionally portrayed as a devout Christian, Boleslaus’s approach to Christianity appeared to have been more pragmatic and politically motivated. He used Christianity as a tool for political consolidation and territorial expansion.

A notable alliance formed by Boleslaus the Cruel was with Mieszko I of Poland around 965 AD. Mieszko’s marriage to Boleslaus’s daughter, Dobrawa, was a strategic union between Bohemia and Poland. Dobrawa significantly influenced Mieszko I’s conversion to Christianity, leading to his baptism in 966 AD, an event known as the Baptism of Poland. Christianity’s spread northward was later furthered by the Kingdom of Poland, intersecting with the independent efforts of the Northern Crusades led by Germanic nobles and the Teutonic Knights, whose aim was also to widespread Christendom in Central Europe, and around the Baltics.

Beginnings of Christendom in Central Europe