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<b>Jan Hus</b> was a religious thinker and reformer, born in Southern ] in ]. He initiated a religious movement based on the ideas of ]. His followers became known as ]s. The ] did not condone such uprisings, and Hus was excommunicated in ] and burned at the stake on ], ]. He was condemned by the ]. Hus is considered by many to be a precursor to the <b>Jan Hus</b> was a religious thinker and reformer, born in Southern ] in ]. He initiated a religious movement based on the ideas of ]. His followers became known as ]s. The ] did not condone such uprisings, and Hus was excommunicated in ] and burned at the stake on ], ]. He was condemned by the ]. Hus is considered by many to be a precursor to the

] movement. ] movement.




Today, a statue of Jan Hus can be seen at the ] old town square, the Starometske námestí. Today, a statue of Jan Hus can be seen at the ] old town square, the Starometske námestí.


]


/Talk




------ ------




Text to integrate, not claiming to be NPOV, from Schaff-Herzog Encyc of Religion: Text to integrate, not claiming to be NPOV, from Schaff-Herzog Encyc of Religion:




<H2>I. The Life and Work of Hus</h2> <H2>I. The Life and Work of Hus</h2>

<H3>1. Early Life and Studies</h3> <H3>1. Early Life and Studies</h3>

John Hus, the John Hus, the

famous Reformer of Bohemia, was born at Hussinetz famous Reformer of Bohemia, was born at Hussinetz

(Husinecz; 75 m. s.s.w. of Prague) (Husinecz; 75 m. s.s.w. of Prague)

July 6, 1369, as commonly given; but July 6, 1369, as commonly given; but

the day is an inference from the fact the day is an inference from the fact

that his followers honored his memory that his followers honored his memory

on July 6, the day of his death, and on July 6, the day of his death, and

the year is probably too late; he was burned at the the year is probably too late; he was burned at the

stake in Constance, June 6, 1415. John Hus is his stake in Constance, June 6, 1415. John Hus is his

common English designation, but the name is more common English designation, but the name is more

correctly written, according to Slavic spelling, Hus. correctly written, according to Slavic spelling, Hus.

It is an abbreviation from his birthplace made by It is an abbreviation from his birthplace made by

himself about 1399; in earlier life he was always himself about 1399; in earlier life he was always

known as Johann or Jan Hussinetz, or, in Latin, known as Johann or Jan Hussinetz, or, in Latin,

<I>Johannes de Hussinetz. </i> His parents were Czechs, in <I>Johannes de Hussinetz. </i> His parents were Czechs, in

narrow circumstances. narrow circumstances.




Like Luther, he had to earn Like Luther, he had to earn

his living by singing and performing humble services his living by singing and performing humble services

in the Church. He felt inclined toward the clerical in the Church. He felt inclined toward the clerical

profession, not so much by an inner impulse as by profession, not so much by an inner impulse as by

the attraction of the tranquil life of the clergy. He the attraction of the tranquil life of the clergy. He

studied at Prague, where he must have been as early studied at Prague, where he must have been as early

as the middle of the eighties. He was greatly in as the middle of the eighties. He was greatly in

fluenced by Stanislaus of Znaim, who later was long fluenced by Stanislaus of Znaim, who later was long

his intimate friend, but finally his bitter enemy. his intimate friend, but finally his bitter enemy.

As a student Hus slid not distinguish himself. As a student Hus slid not distinguish himself.

The learned quotations of which he boasted in his The learned quotations of which he boasted in his

writings were mostly taken from Wyclif's works. writings were mostly taken from Wyclif's works.

A hot temper and arrogance were traits of his A hot temper and arrogance were traits of his

character, and he was not free from sophistry. In 1393 character, and he was not free from sophistry. In 1393

he became bachelor of arts, in 1394 bachelor of he became bachelor of arts, in 1394 bachelor of

theology, and in 1396 master of arts. In 1400 he theology, and in 1396 master of arts. In 1400 he

was ordained priest, in 1401 he became dean of the was ordained priest, in 1401 he became dean of the

philosophical faculty, and in the following year philosophical faculty, and in the following year

rector. In 1402 he was appointed also preacher of rector. In 1402 he was appointed also preacher of

the Bethlehem Church in Prague, where he preached the Bethlehem Church in Prague, where he preached

in the Czech language. in the Czech language.

</p> </p>




<H3>2. Influence of Wyclif in Bohemia</h3> <H3>2. Influence of Wyclif in Bohemia</h3>

<P> <P>

After the marriage of King Wenceslaus' sister, After the marriage of King Wenceslaus' sister,

Anne, with Richard II. of England in 1382, the Anne, with Richard II. of England in 1382, the

philosophical writings of Wyclif philosophical writings of Wyclif

became known in Bohemia. As a student became known in Bohemia. As a student

Hus had been greatly attracted by Hus had been greatly attracted by

them, particularly by his philosophical them, particularly by his philosophical

realism. His inclination toward realism. His inclination toward

ecclesiastical reforms was awakened only by the ecclesiastical reforms was awakened only by the

acquaintance with Wyclif's theological writings. The acquaintance with Wyclif's theological writings. The

so-called Hussism in the first decades of the fifteenth so-called Hussism in the first decades of the fifteenth

century was nothing but Wyclifism transplanted century was nothing but Wyclifism transplanted

into Bohemian soil. As such it maintained itself into Bohemian soil. As such it maintained itself

until the death of Hues, then it turned into until the death of Hues, then it turned into

Utraquism, and with logical sequence there followed Utraquism, and with logical sequence there followed

Taboritism (see below). The theological writings of Taboritism (see below). The theological writings of

Wyclif spread widely in Bohemia. They had been Wyclif spread widely in Bohemia. They had been

brought over, as is said, in 1401 or 1402 by Jerome brought over, as is said, in 1401 or 1402 by Jerome

of Prague, and Hus was greatly moved by them. of Prague, and Hus was greatly moved by them.

The university arose against the spread of the new The university arose against the spread of the new

doctrines, and in 1403 prohibited a disputation on doctrines, and in 1403 prohibited a disputation on

forty-five theses taken in part from Wyclif. Under forty-five theses taken in part from Wyclif. Under

Archbishop Sbinko of Hasenburg (from 1403), Hus Archbishop Sbinko of Hasenburg (from 1403), Hus

enjoyed in the beginning a great reputation. In enjoyed in the beginning a great reputation. In

1405 he was active as synodical preacher, but on 1405 he was active as synodical preacher, but on

account of his severe attacks upon the clergy the account of his severe attacks upon the clergy the

bishop was compelled to depose him. bishop was compelled to depose him.

</p> </p>




<H3>3. The Papal Schism</h3> <H3>3. The Papal Schism</h3>

<P> <P>

The development of conditions at the University The development of conditions at the University

of Prague depended to a great extent on the question of Prague depended to a great extent on the question

of the papal schism (see SCHISM). King Wenceslaus, of the papal schism (see SCHISM). King Wenceslaus,

who was on the point of assuming the reins of who was on the point of assuming the reins of

government, but whose plans were in no way government, but whose plans were in no way

furthered by Gregory XII., renounced the latter furthered by Gregory XII., renounced the latter

and ordered his prelates to observe a and ordered his prelates to observe a

strict neutrality toward both popes, strict neutrality toward both popes,

and he expected the same of the and he expected the same of the

university. But the archbishop remained university. But the archbishop remained

faithful to Gregory, and at the university faithful to Gregory, and at the university

it was only the Bohemian nation, with Hus as it was only the Bohemian nation, with Hus as

its spokesman, which avowed neutrality. Incensed its spokesman, which avowed neutrality. Incensed

by this attitude, Wenceslaus, at the instigation of by this attitude, Wenceslaus, at the instigation of

Hus and other Czech leaders, issued a decree Hus and other Czech leaders, issued a decree

according to which there should be conceded to the according to which there should be conceded to the

Bohemian nation three votes in all affairs of the university, Bohemian nation three votes in all affairs of the university,

while the foreign nations, principally the German, while the foreign nations, principally the German,

should have only one vote. As a consequence many should have only one vote. As a consequence many

German doctors, masters, and students left the German doctors, masters, and students left the

university in 1409, and the University of Leipsic university in 1409, and the University of Leipsic

was founded. Thus Prague lost its international was founded. Thus Prague lost its international

importance and became a Czech school; but the importance and became a Czech school; but the

emigrants spread the fame of the Bohemian heresies emigrants spread the fame of the Bohemian heresies

into the most distant countries. into the most distant countries.

</p> </p>




<P> <P>

The archbishop was then isolated and Hus at the The archbishop was then isolated and Hus at the

height of his fame. He became the first rector of height of his fame. He became the first rector of

the Czech university, and enjoyed the favor of the the Czech university, and enjoyed the favor of the

court. In the mean time, the doctrinal views of court. In the mean time, the doctrinal views of

Wyclif had spread over the whole country. As Wyclif had spread over the whole country. As

long as Sbinko remained obedient to Gregory XII., long as Sbinko remained obedient to Gregory XII.,

all opposition to the new spirit was in vain; but as all opposition to the new spirit was in vain; but as

soon as he submitted to Alexander V., conditions soon as he submitted to Alexander V., conditions

changed. The archbishop brought his complaints changed. The archbishop brought his complaints

before the papal see, accusing the Wyclifites as the before the papal see, accusing the Wyclifites as the

instigators of all ecclesiastical disturbances in instigators of all ecclesiastical disturbances in

Bohemia. Thereupon the pope issued his bull of Bohemia. Thereupon the pope issued his bull of

Dec. 20, 1409, which empowered the archbishop to Dec. 20, 1409, which empowered the archbishop to

proceed against Wyclifism-- all books of Wyclif proceed against Wyclifism-- all books of Wyclif

were to be given up, his doctrines revoked, and free were to be given up, his doctrines revoked, and free

preaching discontinued. After the publication of preaching discontinued. After the publication of

the bull in 1410, Hus appealed to the pope, but in the bull in 1410, Hus appealed to the pope, but in

vain. All books and valuable manuscripts of Wyclif vain. All books and valuable manuscripts of Wyclif

were burned, and Hus and his adherents put under were burned, and Hus and his adherents put under

the ban. This procedure caused an indescribable the ban. This procedure caused an indescribable

commotion among the people down to the lowest commotion among the people down to the lowest

classes; in some places turbulent scenes occurred. classes; in some places turbulent scenes occurred.

The government took the part of Hus, and the The government took the part of Hus, and the

power of his adherents increased from day to day. power of his adherents increased from day to day.

He continued to preach in the Bethlehem chapel, He continued to preach in the Bethlehem chapel,

and became bolder and bolder in his accusations of and became bolder and bolder in his accusations of

the Church. The churches of the city were put the Church. The churches of the city were put

under the ban, and the interdict was pronounced under the ban, and the interdict was pronounced

against Prague, but without result. against Prague, but without result.

</p> </p>




<H3>4. Indulgences.</h3> <H3>4. Indulgences.</h3>

<P> <P>

Sbinko died in 1411, and with his death the Sbinko died in 1411, and with his death the

religious movement in Bohemia entered a new phase-- religious movement in Bohemia entered a new phase--

the disputes concerning indulgences the disputes concerning indulgences

arose. In 1411 John XXIII. issued his arose. In 1411 John XXIII. issued his

<I>Cruciata</i> against King Ladislaus of <I>Cruciata</i> against King Ladislaus of

Naples, the protector of Gregory XII. Naples, the protector of Gregory XII.

In Prague also the cross was preached, and preachers In Prague also the cross was preached, and preachers

of indulgences urged people to crowd the churches of indulgences urged people to crowd the churches

and give their offerings. There developed a traffic and give their offerings. There developed a traffic

in indulgences. Hus, following the example of in indulgences. Hus, following the example of

Wyclif, lifted up his voice against it and wrote his Wyclif, lifted up his voice against it and wrote his

famous <I>Cruciata</i>. But he could not carry with him famous <I>Cruciata</i>. But he could not carry with him

the men of the university. In 1412 a disputation the men of the university. In 1412 a disputation

took place, on which occasion Hus delivered his took place, on which occasion Hus delivered his

<I>Quaestio magistri Johannis Hus . . . de indulgentiis.</i> <I>Quaestio magistri Johannis Hus . . . de indulgentiis.</i>

It was taken literally from the last chapter of It was taken literally from the last chapter of

Wyclif's book, <I>De ecclesia</i>, and his treatise, <I>De Wyclif's book, <I>De ecclesia</i>, and his treatise, <I>De

absolutione a pena et culpa</i>. No pope or bishop, absolutione a pena et culpa</i>. No pope or bishop,

according to Wyclif and Hus, has a right to take up according to Wyclif and Hus, has a right to take up

the sword in the name of the Church; he should the sword in the name of the Church; he should

pray for his enemies and bless those that curse him. pray for his enemies and bless those that curse him.

Man obtains forgiveness of sins by real repentance, Man obtains forgiveness of sins by real repentance,

not for money. The doctors of the theological not for money. The doctors of the theological

faculty replied, but without success. A few days faculty replied, but without success. A few days

afterward the people, led by Wok of Waldstein, afterward the people, led by Wok of Waldstein,

burnt the papal bulls. Hus, they said, should be burnt the papal bulls. Hus, they said, should be

obeyed rather than the fraudulent mob of adulterers obeyed rather than the fraudulent mob of adulterers

and simonists. Under the pressure of the opposing and simonists. Under the pressure of the opposing

party, the long was forced to punish every public party, the long was forced to punish every public

insult of the pope and all opposition against his insult of the pope and all opposition against his

bulls. Three men from the lower classes who openly bulls. Three men from the lower classes who openly

contradicted the preachers during their sermons contradicted the preachers during their sermons

and called indulgences a fraud were beheaded. and called indulgences a fraud were beheaded.

They were the first martyrs of the Hussite Church. They were the first martyrs of the Hussite Church.

The theological faculty requested Hus to present The theological faculty requested Hus to present

his speeches and doctrines to the dean for an his speeches and doctrines to the dean for an

examination, but he refused. In the mean time the examination, but he refused. In the mean time the

faculty had condemned the forty-five articles anew faculty had condemned the forty-five articles anew

and added several other heretical theses which had and added several other heretical theses which had

originated with Hus. The king forbade the teaching originated with Hus. The king forbade the teaching

of these articles, but neither Hus nor the of these articles, but neither Hus nor the

university approved of this summary condemnation, university approved of this summary condemnation,

requesting that the unscripturalness of the requesting that the unscripturalness of the

articles should be first proved. articles should be first proved.

</p> </p>




<H3>5. Further Dissentions</h3> <H3>5. Further Dissentions</h3>

<P> <P>

The tumults at Prague had stirred up a sensation, The tumults at Prague had stirred up a sensation,

unpleasant for the Roman party; papal legates and unpleasant for the Roman party; papal legates and

Archbishop Albik tried to persuade Archbishop Albik tried to persuade

Hus to give up his opposition against Hus to give up his opposition against

the bulls, and the king made an the bulls, and the king made an

unsuccessful attempt to reconcile the two unsuccessful attempt to reconcile the two

parties. In the mean time the clergy of Prague, parties. In the mean time the clergy of Prague,

through Michael de Causis, had brought their through Michael de Causis, had brought their

complaints before the pope, and he ordered the cardinal complaints before the pope, and he ordered the cardinal

of St. Angelo to proceed against Hus without of St. Angelo to proceed against Hus without

mercy. The cardinal put him under the great mercy. The cardinal put him under the great

church ban. He was to be seized and delivered to church ban. He was to be seized and delivered to

the archbishop, and his chapel was to be destroyed. the archbishop, and his chapel was to be destroyed.

Stricter measures against Hus and his adherents, Stricter measures against Hus and his adherents,

the counter-measures of the Hussites, and the appeal the counter-measures of the Hussites, and the appeal

of Hus from the pope to Jesus Christ as the supreme of Hus from the pope to Jesus Christ as the supreme

judge only intensified the excitement among the judge only intensified the excitement among the

people and forced Hus to depart from Prague, in people and forced Hus to depart from Prague, in

compliance with the wish of the king; but his compliance with the wish of the king; but his

absence had not the expected effect. The absence had not the expected effect. The

excitement continued. The king, being grieved by the excitement continued. The king, being grieved by the

disrepute of his country on account of the heresy, disrepute of his country on account of the heresy,

made great efforts to harmonize the opposing made great efforts to harmonize the opposing

parties. In 1412 he convoked the heads of his parties. In 1412 he convoked the heads of his

kingdom for a consultation, and at their suggestion kingdom for a consultation, and at their suggestion

ordered a synod to be held at Bohmisch-Brod on ordered a synod to be held at Bohmisch-Brod on

Feb. 2, 1412. It did not take place there, but in Feb. 2, 1412. It did not take place there, but in

the palace of the archbishops at Prague, Hus being the palace of the archbishops at Prague, Hus being

thus excluded from participation. Propositions thus excluded from participation. Propositions

were made for the restitution of the peace of the were made for the restitution of the peace of the

Church, Hus requiring especially that Bohemia Church, Hus requiring especially that Bohemia

should have the same freedom in regard to should have the same freedom in regard to

eccIesiastical affairs as other countries and that eccIesiastical affairs as other countries and that

approbation and condemnation should therefore be approbation and condemnation should therefore be

announced only with the permission of the state power. announced only with the permission of the state power.

This is wholly the doctrine of Wyclif (<I>Sermones</i>, iii. This is wholly the doctrine of Wyclif (<I>Sermones</i>, iii.

519, etc.). There followed treatises from both 519, etc.). There followed treatises from both

parties, but no harmony was obtained. "Even if parties, but no harmony was obtained. "Even if

I should stand before the stake which has been I should stand before the stake which has been

prepared for me," Hus wrote in those days, "I would prepared for me," Hus wrote in those days, "I would

never accept the recommendation of the theological never accept the recommendation of the theological

faculty." The synod did not produce any results, faculty." The synod did not produce any results,

but the king did not yet give up his hope-- he but the king did not yet give up his hope-- he

ordered a commission to continue the work of ordered a commission to continue the work of

reconciliation. The doctors of the university required reconciliation. The doctors of the university required

from Hus and his adherents an approval of their from Hus and his adherents an approval of their

conception of the Church, according to which the conception of the Church, according to which the

pope is the head, the cardinals the body of the pope is the head, the cardinals the body of the

Church, and that all regulations of this Church Church, and that all regulations of this Church

must be obeyed. Hus protested vigorously against must be obeyed. Hus protested vigorously against

this conception since it made pope and cardinals this conception since it made pope and cardinals

alone the Church. Nevertheless the Hussite party alone the Church. Nevertheless the Hussite party

seems to have approached the standpoint of their seems to have approached the standpoint of their

opponents as closely as possible. To the article that opponents as closely as possible. To the article that

the Roman Church must be obeyed, they added the Roman Church must be obeyed, they added

"so far as every pious Christian is bound." "so far as every pious Christian is bound."

Stanislaws of Znaim and Stephan of Palecz protested Stanislaws of Znaim and Stephan of Palecz protested

against this addition and left the convention. The against this addition and left the convention. The

king exiled them, with two other spokesmen. Of king exiled them, with two other spokesmen. Of

the writings occasioned by these controversies, that the writings occasioned by these controversies, that

of Hus on the Church <I>(De ecclesia) </i> has been most of Hus on the Church <I>(De ecclesia) </i> has been most

frequently quoted and admired or criticized, and frequently quoted and admired or criticized, and

yet it is in the first ten chapters but a meagre yet it is in the first ten chapters but a meagre

epitome of Wyclif's work of the same title, and in epitome of Wyclif's work of the same title, and in

the following chapters an abstract of a work by the the following chapters an abstract of a work by the

same author <I>(De potentate pape) </i> on the power of the same author <I>(De potentate pape) </i> on the power of the

pope Wyclif had written his book to oppose the pope Wyclif had written his book to oppose the

common view that the Church consisted only of common view that the Church consisted only of

the clergy, and Hus now found himself in a similar the clergy, and Hus now found himself in a similar

condition. He wrote his work at the castle of one condition. He wrote his work at the castle of one

of his protectors in Kozi hradek, near Austie, and of his protectors in Kozi hradek, near Austie, and

sent it to Prague, where it was publicly read in the sent it to Prague, where it was publicly read in the

Bethlehem chapel. It was answered by Stanislaus Bethlehem chapel. It was answered by Stanislaus

of Znaim and Palecz with treatises of the same title. of Znaim and Palecz with treatises of the same title.

After the most vehement opponents of Hus had After the most vehement opponents of Hus had

left Prague, his adherents occupied the whole left Prague, his adherents occupied the whole

ground. Hus wrote his treatises and preached in ground. Hus wrote his treatises and preached in

the neighborhood of Kozi hradek. Bohemian the neighborhood of Kozi hradek. Bohemian

Wyclifism was carried into Poland, Hungary, Croatia, Wyclifism was carried into Poland, Hungary, Croatia,

and Austria; but at the same time the papal court and Austria; but at the same time the papal court

was not inactive. In Jan., 1413, there assembled at was not inactive. In Jan., 1413, there assembled at

Rome a general council which condemned the Rome a general council which condemned the

writings of Wyclif and ordered them to be burned. writings of Wyclif and ordered them to be burned.

</p> </p>




<H3>6. The Council of Constance.</h3> <H3>6. The Council of Constance.</h3>

<P> <P>

To put an end to the papal schism and to take up To put an end to the papal schism and to take up

the long desired reform of the Church, a general the long desired reform of the Church, a general

council was convened for Nov. 1, 1414, council was convened for Nov. 1, 1414,
at Constance. The Emperor ],

at Constance. The Emperor Sigismund,

brother of Wenceslaus, and heir to the brother of Wenceslaus, and heir to the

Bohemian crown, was anxious to clear Bohemian crown, was anxious to clear

the country from the blemish of heresy. the country from the blemish of heresy.

Hus likewise was willing to make an end of all Hus likewise was willing to make an end of all

dissensions, and gladly followed the request of dissensions, and gladly followed the request of

Sigismund to go to Constance. From the sermons Sigismund to go to Constance. From the sermons

which he took along, it is evident that he purposed which he took along, it is evident that he purposed

to convert the assembled fathers to his own (i.e., to convert the assembled fathers to his own (i.e.,

Wyclif's) principal doctrines. Sigismund promised Wyclif's) principal doctrines. Sigismund promised

him safe-conduct. Provided with sufficient him safe-conduct. Provided with sufficient

testimonies concerning his orthodoxy, and after having testimonies concerning his orthodoxy, and after having

made his will as if he had divined his death, he made his will as if he had divined his death, he

started on his journey (Oct. 11, 1414). On Nov. 3 started on his journey (Oct. 11, 1414). On Nov. 3

he arrived at Constance, and on the following day he arrived at Constance, and on the following day

the bulletins on the church doors announced that the bulletins on the church doors announced that

Michael of Deutschbrod would be the opponent of Michael of Deutschbrod would be the opponent of

Hus, the heretic. In the beginning Hus was at Hus, the heretic. In the beginning Hus was at

liberty, making his abode at the house of a widow, liberty, making his abode at the house of a widow,

but after a few weeks his opponents succeeded in but after a few weeks his opponents succeeded in

imprisoning him, on the strength of a rumor that imprisoning him, on the strength of a rumor that

he intended to flee. He was first brought into the he intended to flee. He was first brought into the

residence of a canon, and thence, on Dec. 8, into residence of a canon, and thence, on Dec. 8, into

the dungeon of the Dominican monastery. the dungeon of the Dominican monastery.

Sigismund was greatly angered at the abuse of his letter Sigismund was greatly angered at the abuse of his letter

of safe-conduct and threatened the prelates with of safe-conduct and threatened the prelates with

dismissal, but when it was hinted that in such a case dismissal, but when it was hinted that in such a case

the council would be dissolved, there was nothing the council would be dissolved, there was nothing

left for him but to accommodate himself to the left for him but to accommodate himself to the

circumstances. Thus the fate of Hus was sealed. circumstances. Thus the fate of Hus was sealed.

On Dec. 4 the pope had entrusted a committee of On Dec. 4 the pope had entrusted a committee of

three bishops with a preliminary investigation three bishops with a preliminary investigation

against him. The witnesses for the prosecution were against him. The witnesses for the prosecution were

heard, but Hus was refused an advocate for his heard, but Hus was refused an advocate for his

defense. His situation became worse after the defense. His situation became worse after the

catastrophe of John XXIII., who had left Constance catastrophe of John XXIII., who had left Constance

to evade the necessity of abdicating (see John to evade the necessity of abdicating (see John

XXIII.). So far Hus had been the captive of the XXIII.). So far Hus had been the captive of the

pope and in constant intercourse with his friends, pope and in constant intercourse with his friends,

but now he was delivered to the archbishop of but now he was delivered to the archbishop of

Constance and brought to his castle, Gottlieben on Constance and brought to his castle, Gottlieben on

the Rhine. Here he remained seventy-three days, the Rhine. Here he remained seventy-three days,

separated from his friends, chained day and night, separated from his friends, chained day and night,

poorly fed, and tortured by disease. poorly fed, and tortured by disease.

</p> </p>




<H3>7. Trial of Hus.</h3> <H3>7. Trial of Hus.</h3>




On June 5 he was tried for the first time, and for On June 5 he was tried for the first time, and for

that purpose was transferred to the Franciscan that purpose was transferred to the Franciscan

monastery, where he spent the last monastery, where he spent the last

weeks of his life. He acknowledged weeks of his life. He acknowledged

the writings on the Church against the writings on the Church against

Palecz and Stanislaus of Znaim as his Palecz and Stanislaus of Znaim as his

own, and declared himself willing to recant, if errors own, and declared himself willing to recant, if errors

should be proven to him. Hus conceded his should be proven to him. Hus conceded his

veneration of Wyclif, and said that he could only wish veneration of Wyclif, and said that he could only wish

his soul might some time attain unto that place his soul might some time attain unto that place

where Wyclif's was. On the other hand, he denied where Wyclif's was. On the other hand, he denied

having defended Wyclif's doctrine of the Lord's having defended Wyclif's doctrine of the Lord's

Supper, or the forty-five articles; he had only Supper, or the forty-five articles; he had only

opposed their summary condemnation. The king opposed their summary condemnation. The king

admonished him to deliver himself up to the mercy admonished him to deliver himself up to the mercy

of the council, as he did not desire to protect a of the council, as he did not desire to protect a

heretic. At the last trial, on June 8, there were heretic. At the last trial, on June 8, there were

read to him thirty-nine sentences, twenty-six of read to him thirty-nine sentences, twenty-six of

which had been excerpted from his book on the which had been excerpted from his book on the

Church, seven from his treatise' against Palecz, and Church, seven from his treatise' against Palecz, and

six from that against Stanislaus. Almost all of his six from that against Stanislaus. Almost all of his

articles may be traced back to Wyclif. The danger articles may be traced back to Wyclif. The danger

of some of these doctrines as regards worldly power of some of these doctrines as regards worldly power

was explained to the emperor to incite him against was explained to the emperor to incite him against

Hus. The latter declared himself willing to submit Hus. The latter declared himself willing to submit

if he could be convinced of errors. He desired only if he could be convinced of errors. He desired only

a fairer trial and more time to explain the reasons a fairer trial and more time to explain the reasons

for his views. If his reasons and Bible texts did not for his views. If his reasons and Bible texts did not

suffice, he would be glad to be instructed. This suffice, he would be glad to be instructed. This

declaration was considered an unconditional declaration was considered an unconditional

surrender, and he was asked to confess surrender, and he was asked to confess




(1) that he had (1) that he had

erred in the theses which he had hitherto maintained; erred in the theses which he had hitherto maintained;




(2) that he renounced them for the future; (2) that he renounced them for the future;




(3) that he recanted them; and (3) that he recanted them; and




(4) that he declared (4) that he declared

the opposite of these sentences. the opposite of these sentences.




He asked to be He asked to be

exempted from recanting doctrines which he had exempted from recanting doctrines which he had

never taught; others, which the assembly never taught; others, which the assembly

considered erroneous, he was willing to revoke; to act considered erroneous, he was willing to revoke; to act

differently would be against his conscience. These differently would be against his conscience. These

words found no favorable reception. After the words found no favorable reception. After the

trial on June 8, several other attempts were made trial on June 8, several other attempts were made

to induce him to recant, but he resisted all of them. to induce him to recant, but he resisted all of them.

The attitude of Sigismund was due to political The attitude of Sigismund was due to political

considerations-- he looked upon the return of Hus to considerations-- he looked upon the return of Hus to

his country as dangerous, and thought the terror of his country as dangerous, and thought the terror of

execution would not be without effect. Hus no execution would not be without effect. Hus no

longer hoped for life, indeed martyrdom responded longer hoped for life, indeed martyrdom responded

to an inner desire of his being. to an inner desire of his being.







<H3>8. Condemnation and Execution.</h3> <H3>8. Condemnation and Execution.</h3>

<P> <P>

The condemnation took place on July 6 in the The condemnation took place on July 6 in the

presence of the solemn assembly of the council in presence of the solemn assembly of the council in

the cathedral. After the performance the cathedral. After the performance

of high mass and liturgy, Hus was led of high mass and liturgy, Hus was led

into the church. The bishop of Lodi into the church. The bishop of Lodi

delivered an oration on the duty of delivered an oration on the duty of

eradicating heresy; then some theses of eradicating heresy; then some theses of

Hus and Wyclif and a report of his trial were read. Hus and Wyclif and a report of his trial were read.

He protested loudly several times, and when his He protested loudly several times, and when his

appeal to Christ was rejected as a condemnable appeal to Christ was rejected as a condemnable

heresy, he exclaimed, "O God and Lord, now the heresy, he exclaimed, "O God and Lord, now the

council condemns even thine own act and thine own council condemns even thine own act and thine own

law as heresy, since thou thyself didst lay thy cause law as heresy, since thou thyself didst lay thy cause

before thy Father as the just judge, as an example before thy Father as the just judge, as an example

for us, whenever we are sorely oppressed." An for us, whenever we are sorely oppressed." An

Italian prelate pronounced the sentence of Italian prelate pronounced the sentence of

condemnation upon Hus and his writings. Again he condemnation upon Hus and his writings. Again he

protested loudly, saying that even at this hour he protested loudly, saying that even at this hour he

did not wish anything but to be convinced from did not wish anything but to be convinced from

Holy Scripture. He fell upon his knees and asked Holy Scripture. He fell upon his knees and asked

God with a low voice to forgive all his enemies. God with a low voice to forgive all his enemies.

Then followed his degradation-- he was enrobed Then followed his degradation-- he was enrobed

in priestly vestments and again asked to recant; in priestly vestments and again asked to recant;

again he refused. With curses his ornaments were again he refused. With curses his ornaments were

taken from him, his priestly tonsure was destroyed, taken from him, his priestly tonsure was destroyed,

and the sentence was pronounced that the Church and the sentence was pronounced that the Church

had deprived him of all rights and delivered him had deprived him of all rights and delivered him

to the secular powers. Then a high paper hat was to the secular powers. Then a high paper hat was

put upon his head, with the inscription <I>Haeresiarcha</i>. put upon his head, with the inscription <I>Haeresiarcha</i>.

Thus Hus was led away to the stake under a strong Thus Hus was led away to the stake under a strong

guard of armed men. At the place of execution he guard of armed men. At the place of execution he

knelt down, spread out his hands, and prayed aloud. knelt down, spread out his hands, and prayed aloud.

Some of the people asked that a confessor should Some of the people asked that a confessor should

he given him, but a bigoted priest exclaimed, a he given him, but a bigoted priest exclaimed, a

heretic should neither be heard nor given a confessor. heretic should neither be heard nor given a confessor.

The executioners undressed Hus and tied his hands The executioners undressed Hus and tied his hands

behind his back with ropes, and his neck with a chain behind his back with ropes, and his neck with a chain

to a stake around which wood and straw had been to a stake around which wood and straw had been

piled up so that it covered him to the neck. Still piled up so that it covered him to the neck. Still

at the last moment, the imperial marshal, Von at the last moment, the imperial marshal, Von

Pappenheim, in the presence of the Count Palatine, Pappenheim, in the presence of the Count Palatine,

asked him to save his life by a recantation, but Hus asked him to save his life by a recantation, but Hus

declined with the words "God is my witness that declined with the words "God is my witness that

I have never taught that of which I have been I have never taught that of which I have been

accused by false witnesses. In the truth of accused by false witnesses. In the truth of

the Gospel which I have written, taught, and the Gospel which I have written, taught, and

preached I will die to-day with gladness." There preached I will die to-day with gladness." There

upon the fire was kindled. With uplifted voice upon the fire was kindled. With uplifted voice

Hues sang, "Christ, thou Son of the living God, Hues sang, "Christ, thou Son of the living God,

have mercy upon me." When he started this have mercy upon me." When he started this

for the third time and continued "who art born for the third time and continued "who art born

of Mary the virgin," the wind blew the flame of Mary the virgin," the wind blew the flame

into his face; he still moved lips and head, and into his face; he still moved lips and head, and

then died of suffocation. His clothes were thrown then died of suffocation. His clothes were thrown

into the fire, his ashes gathered and cast into the into the fire, his ashes gathered and cast into the

nearby Rhine. nearby Rhine.

</p> </p>




<H3>9. Hus' Character, Writings, and Teachings.</H3> <H3>9. Hus' Character, Writings, and Teachings.</H3>

<P> <P>

The Czech people, who in his lifetime had loved The Czech people, who in his lifetime had loved

Hus as their prophet and apostle, now adored him Hus as their prophet and apostle, now adored him

as their saint and martyr. He possessed high as their saint and martyr. He possessed high

virtues, but in his struggles with the University of virtues, but in his struggles with the University of

Prague and his ecclesiastical opponents he can not Prague and his ecclesiastical opponents he can not

be freed altogether from the reproach be freed altogether from the reproach

of slander and abuse. His learning of slander and abuse. His learning

was not of a universal range; wherever was not of a universal range; wherever

he goes beyond Wyclif, he falters and he goes beyond Wyclif, he falters and

becomes dull or verbose. He left only becomes dull or verbose. He left only

a few reformatory writings in the proper a few reformatory writings in the proper

sense of the word, most of his works sense of the word, most of his works

being polemical treatises against Stanislaus and being polemical treatises against Stanislaus and

Polecz. It is doubtful whether he knew all the works Polecz. It is doubtful whether he knew all the works

of Wyclif. He translated the <I>Trialogus</I>, and was of Wyclif. He translated the <I>Trialogus</I>, and was

very familiar with his works on the body of the Lord, very familiar with his works on the body of the Lord,

on the Church, on the power of the pope, and on the Church, on the power of the pope, and

especially with his sermons. The book on the Church especially with his sermons. The book on the Church

and on the power of the pope contains the essence and on the power of the pope contains the essence

of the doctrine of Hus. According to it, the Church of the doctrine of Hus. According to it, the Church

is not that hierarchy which is generally designated is not that hierarchy which is generally designated

as Church; the Church is the entire body of those as Church; the Church is the entire body of those

who from eternity have been predestined for who from eternity have been predestined for

salvation. Christ, not the pope, is its head. It is no salvation. Christ, not the pope, is its head. It is no

article of faith that one must obey the pope to be article of faith that one must obey the pope to be

saved. Neither external membership in the Church saved. Neither external membership in the Church

nor churchly offices and dignities are a surety that nor churchly offices and dignities are a surety that

the persons in question are members of the true the persons in question are members of the true

Church. What he says in his sermons on the Church. What he says in his sermons on the

corruption of the Church, clergy, and monks, on the duties corruption of the Church, clergy, and monks, on the duties

of secular powers, etc., he has taken almost literally of secular powers, etc., he has taken almost literally

from Wyclif. His three great sermons, <I>De suffcientia from Wyclif. His three great sermons, <I>De suffcientia

legis Christi, De fidei suae elucidatione</I>, and <I>De pace</I>, legis Christi, De fidei suae elucidatione</I>, and <I>De pace</I>,

with which he thought to carry away the whole with which he thought to carry away the whole

council at Constance, are exact reproductions of council at Constance, are exact reproductions of

Wyclif's sermons. He claims not to have shared Wyclif's sermons. He claims not to have shared

Wyclif's views regarding the sacraments, but this Wyclif's views regarding the sacraments, but this

is not certain. The soil had been well prepared for is not certain. The soil had been well prepared for

this very doctrine in Bohemia. There are reasons this very doctrine in Bohemia. There are reasons

to suppose that Wyclif's doctrine of the Lords' to suppose that Wyclif's doctrine of the Lords'

Supper had spread to Prague as early as 1399. It Supper had spread to Prague as early as 1399. It

gained an even wider circulation after it had gained an even wider circulation after it had

been prohibited in 1403, and Hus preached been prohibited in 1403, and Hus preached

and taught it, although it is possible that he and taught it, although it is possible that he

simply repeated it without advocating it. But simply repeated it without advocating it. But

the doctrine was seized eagerly by the radical the doctrine was seized eagerly by the radical

party, the Taborites, who made it the central party, the Taborites, who made it the central

point of their system. point of their system.

</p> </p>




<H3>10. Source of His Influence</H3> <H3>10. Source of His Influence</H3>

<P> <P>

The great success of Hus in his native country The great success of Hus in his native country

was due mainly to his unsurpassed pastoral activity, was due mainly to his unsurpassed pastoral activity,

which far excelled that of the famous which far excelled that of the famous

old preachers of Bohemia. But even old preachers of Bohemia. But even

here Hus was the docile pupil of the here Hus was the docile pupil of the

Englishman. Hus himself put the Englishman. Hus himself put the

highest value on the sermon and knew highest value on the sermon and knew

how to awaken the enthusiasm of the masses. His how to awaken the enthusiasm of the masses. His

sermons are often inflammatory as regards their sermons are often inflammatory as regards their

contents; he introduces his quarrels with his contents; he introduces his quarrels with his

spiritual superiors, criticizes contemporaneous events, or spiritual superiors, criticizes contemporaneous events, or

appeals to his congregation as witness or judge. appeals to his congregation as witness or judge.

It was this bearing which multiplied his adherents, It was this bearing which multiplied his adherents,

and thus he became the true apostle of his English and thus he became the true apostle of his English

master without being himself a theorist in theological master without being himself a theorist in theological

questions. In the art of governing and questions. In the art of governing and

leading masses he was unexcelled. Hus' warm friend leading masses he was unexcelled. Hus' warm friend

and devoted follower, Jerome of Prague (q.v.), and devoted follower, Jerome of Prague (q.v.),

shared his fate, although he did not suffer death shared his fate, although he did not suffer death

till nearly a year later. till nearly a year later.

</p> </p>




Revision as of 15:51, 25 February 2002

Jan Hus was a religious thinker and reformer, born in Southern Bohemia in 1369. He initiated a religious movement based on the ideas of John Wyclif. His followers became known as Hussites. The Catholic Church did not condone such uprisings, and Hus was excommunicated in 1411 and burned at the stake on July 6, 1415. He was condemned by the Council of Constance. Hus is considered by many to be a precursor to the Protestant movement.

Today, a statue of Jan Hus can be seen at the Prague old town square, the Starometske námestí.

/Talk

Text to integrate, not claiming to be NPOV, from Schaff-Herzog Encyc of Religion:

I. The Life and Work of Hus

1. Early Life and Studies

John Hus, the famous Reformer of Bohemia, was born at Hussinetz (Husinecz; 75 m. s.s.w. of Prague) July 6, 1369, as commonly given; but the day is an inference from the fact that his followers honored his memory on July 6, the day of his death, and the year is probably too late; he was burned at the stake in Constance, June 6, 1415. John Hus is his common English designation, but the name is more correctly written, according to Slavic spelling, Hus. It is an abbreviation from his birthplace made by himself about 1399; in earlier life he was always known as Johann or Jan Hussinetz, or, in Latin, Johannes de Hussinetz. His parents were Czechs, in narrow circumstances.

Like Luther, he had to earn his living by singing and performing humble services in the Church. He felt inclined toward the clerical profession, not so much by an inner impulse as by the attraction of the tranquil life of the clergy. He studied at Prague, where he must have been as early as the middle of the eighties. He was greatly in fluenced by Stanislaus of Znaim, who later was long his intimate friend, but finally his bitter enemy. As a student Hus slid not distinguish himself. The learned quotations of which he boasted in his writings were mostly taken from Wyclif's works. A hot temper and arrogance were traits of his character, and he was not free from sophistry. In 1393 he became bachelor of arts, in 1394 bachelor of theology, and in 1396 master of arts. In 1400 he was ordained priest, in 1401 he became dean of the philosophical faculty, and in the following year rector. In 1402 he was appointed also preacher of the Bethlehem Church in Prague, where he preached in the Czech language.

2. Influence of Wyclif in Bohemia

After the marriage of King Wenceslaus' sister, Anne, with Richard II. of England in 1382, the philosophical writings of Wyclif became known in Bohemia. As a student Hus had been greatly attracted by them, particularly by his philosophical realism. His inclination toward ecclesiastical reforms was awakened only by the acquaintance with Wyclif's theological writings. The so-called Hussism in the first decades of the fifteenth century was nothing but Wyclifism transplanted into Bohemian soil. As such it maintained itself until the death of Hues, then it turned into Utraquism, and with logical sequence there followed Taboritism (see below). The theological writings of Wyclif spread widely in Bohemia. They had been brought over, as is said, in 1401 or 1402 by Jerome of Prague, and Hus was greatly moved by them. The university arose against the spread of the new doctrines, and in 1403 prohibited a disputation on forty-five theses taken in part from Wyclif. Under Archbishop Sbinko of Hasenburg (from 1403), Hus enjoyed in the beginning a great reputation. In 1405 he was active as synodical preacher, but on account of his severe attacks upon the clergy the bishop was compelled to depose him.

3. The Papal Schism

The development of conditions at the University of Prague depended to a great extent on the question of the papal schism (see SCHISM). King Wenceslaus, who was on the point of assuming the reins of government, but whose plans were in no way furthered by Gregory XII., renounced the latter and ordered his prelates to observe a strict neutrality toward both popes, and he expected the same of the university. But the archbishop remained faithful to Gregory, and at the university it was only the Bohemian nation, with Hus as its spokesman, which avowed neutrality. Incensed by this attitude, Wenceslaus, at the instigation of Hus and other Czech leaders, issued a decree according to which there should be conceded to the Bohemian nation three votes in all affairs of the university, while the foreign nations, principally the German, should have only one vote. As a consequence many German doctors, masters, and students left the university in 1409, and the University of Leipsic was founded. Thus Prague lost its international importance and became a Czech school; but the emigrants spread the fame of the Bohemian heresies into the most distant countries.

The archbishop was then isolated and Hus at the height of his fame. He became the first rector of the Czech university, and enjoyed the favor of the court. In the mean time, the doctrinal views of Wyclif had spread over the whole country. As long as Sbinko remained obedient to Gregory XII., all opposition to the new spirit was in vain; but as soon as he submitted to Alexander V., conditions changed. The archbishop brought his complaints before the papal see, accusing the Wyclifites as the instigators of all ecclesiastical disturbances in Bohemia. Thereupon the pope issued his bull of Dec. 20, 1409, which empowered the archbishop to proceed against Wyclifism-- all books of Wyclif were to be given up, his doctrines revoked, and free preaching discontinued. After the publication of the bull in 1410, Hus appealed to the pope, but in vain. All books and valuable manuscripts of Wyclif were burned, and Hus and his adherents put under the ban. This procedure caused an indescribable commotion among the people down to the lowest classes; in some places turbulent scenes occurred. The government took the part of Hus, and the power of his adherents increased from day to day. He continued to preach in the Bethlehem chapel, and became bolder and bolder in his accusations of the Church. The churches of the city were put under the ban, and the interdict was pronounced against Prague, but without result.

4. Indulgences.

Sbinko died in 1411, and with his death the religious movement in Bohemia entered a new phase-- the disputes concerning indulgences arose. In 1411 John XXIII. issued his Cruciata against King Ladislaus of Naples, the protector of Gregory XII. In Prague also the cross was preached, and preachers of indulgences urged people to crowd the churches and give their offerings. There developed a traffic in indulgences. Hus, following the example of Wyclif, lifted up his voice against it and wrote his famous Cruciata. But he could not carry with him the men of the university. In 1412 a disputation took place, on which occasion Hus delivered his Quaestio magistri Johannis Hus . . . de indulgentiis. It was taken literally from the last chapter of Wyclif's book, De ecclesia, and his treatise, De absolutione a pena et culpa. No pope or bishop, according to Wyclif and Hus, has a right to take up the sword in the name of the Church; he should pray for his enemies and bless those that curse him. Man obtains forgiveness of sins by real repentance, not for money. The doctors of the theological faculty replied, but without success. A few days afterward the people, led by Wok of Waldstein, burnt the papal bulls. Hus, they said, should be obeyed rather than the fraudulent mob of adulterers and simonists. Under the pressure of the opposing party, the long was forced to punish every public insult of the pope and all opposition against his bulls. Three men from the lower classes who openly contradicted the preachers during their sermons and called indulgences a fraud were beheaded. They were the first martyrs of the Hussite Church. The theological faculty requested Hus to present his speeches and doctrines to the dean for an examination, but he refused. In the mean time the faculty had condemned the forty-five articles anew and added several other heretical theses which had originated with Hus. The king forbade the teaching of these articles, but neither Hus nor the university approved of this summary condemnation, requesting that the unscripturalness of the articles should be first proved.

5. Further Dissentions

The tumults at Prague had stirred up a sensation, unpleasant for the Roman party; papal legates and Archbishop Albik tried to persuade Hus to give up his opposition against the bulls, and the king made an unsuccessful attempt to reconcile the two parties. In the mean time the clergy of Prague, through Michael de Causis, had brought their complaints before the pope, and he ordered the cardinal of St. Angelo to proceed against Hus without mercy. The cardinal put him under the great church ban. He was to be seized and delivered to the archbishop, and his chapel was to be destroyed. Stricter measures against Hus and his adherents, the counter-measures of the Hussites, and the appeal of Hus from the pope to Jesus Christ as the supreme judge only intensified the excitement among the people and forced Hus to depart from Prague, in compliance with the wish of the king; but his absence had not the expected effect. The excitement continued. The king, being grieved by the disrepute of his country on account of the heresy, made great efforts to harmonize the opposing parties. In 1412 he convoked the heads of his kingdom for a consultation, and at their suggestion ordered a synod to be held at Bohmisch-Brod on Feb. 2, 1412. It did not take place there, but in the palace of the archbishops at Prague, Hus being thus excluded from participation. Propositions were made for the restitution of the peace of the Church, Hus requiring especially that Bohemia should have the same freedom in regard to eccIesiastical affairs as other countries and that approbation and condemnation should therefore be announced only with the permission of the state power. This is wholly the doctrine of Wyclif (Sermones, iii. 519, etc.). There followed treatises from both parties, but no harmony was obtained. "Even if I should stand before the stake which has been prepared for me," Hus wrote in those days, "I would never accept the recommendation of the theological faculty." The synod did not produce any results, but the king did not yet give up his hope-- he ordered a commission to continue the work of reconciliation. The doctors of the university required from Hus and his adherents an approval of their conception of the Church, according to which the pope is the head, the cardinals the body of the Church, and that all regulations of this Church must be obeyed. Hus protested vigorously against this conception since it made pope and cardinals alone the Church. Nevertheless the Hussite party seems to have approached the standpoint of their opponents as closely as possible. To the article that the Roman Church must be obeyed, they added "so far as every pious Christian is bound." Stanislaws of Znaim and Stephan of Palecz protested against this addition and left the convention. The king exiled them, with two other spokesmen. Of the writings occasioned by these controversies, that of Hus on the Church (De ecclesia) has been most frequently quoted and admired or criticized, and yet it is in the first ten chapters but a meagre epitome of Wyclif's work of the same title, and in the following chapters an abstract of a work by the same author (De potentate pape) on the power of the pope Wyclif had written his book to oppose the common view that the Church consisted only of the clergy, and Hus now found himself in a similar condition. He wrote his work at the castle of one of his protectors in Kozi hradek, near Austie, and sent it to Prague, where it was publicly read in the Bethlehem chapel. It was answered by Stanislaus of Znaim and Palecz with treatises of the same title. After the most vehement opponents of Hus had left Prague, his adherents occupied the whole ground. Hus wrote his treatises and preached in the neighborhood of Kozi hradek. Bohemian Wyclifism was carried into Poland, Hungary, Croatia, and Austria; but at the same time the papal court was not inactive. In Jan., 1413, there assembled at Rome a general council which condemned the writings of Wyclif and ordered them to be burned.

6. The Council of Constance.

To put an end to the papal schism and to take up the long desired reform of the Church, a general council was convened for Nov. 1, 1414, at Constance. The Emperor Sigismund, brother of Wenceslaus, and heir to the Bohemian crown, was anxious to clear the country from the blemish of heresy. Hus likewise was willing to make an end of all dissensions, and gladly followed the request of Sigismund to go to Constance. From the sermons which he took along, it is evident that he purposed to convert the assembled fathers to his own (i.e., Wyclif's) principal doctrines. Sigismund promised him safe-conduct. Provided with sufficient testimonies concerning his orthodoxy, and after having made his will as if he had divined his death, he started on his journey (Oct. 11, 1414). On Nov. 3 he arrived at Constance, and on the following day the bulletins on the church doors announced that Michael of Deutschbrod would be the opponent of Hus, the heretic. In the beginning Hus was at liberty, making his abode at the house of a widow, but after a few weeks his opponents succeeded in imprisoning him, on the strength of a rumor that he intended to flee. He was first brought into the residence of a canon, and thence, on Dec. 8, into the dungeon of the Dominican monastery. Sigismund was greatly angered at the abuse of his letter of safe-conduct and threatened the prelates with dismissal, but when it was hinted that in such a case the council would be dissolved, there was nothing left for him but to accommodate himself to the circumstances. Thus the fate of Hus was sealed. On Dec. 4 the pope had entrusted a committee of three bishops with a preliminary investigation against him. The witnesses for the prosecution were heard, but Hus was refused an advocate for his defense. His situation became worse after the catastrophe of John XXIII., who had left Constance to evade the necessity of abdicating (see John XXIII.). So far Hus had been the captive of the pope and in constant intercourse with his friends, but now he was delivered to the archbishop of Constance and brought to his castle, Gottlieben on the Rhine. Here he remained seventy-three days, separated from his friends, chained day and night, poorly fed, and tortured by disease.

7. Trial of Hus.

On June 5 he was tried for the first time, and for that purpose was transferred to the Franciscan monastery, where he spent the last weeks of his life. He acknowledged the writings on the Church against Palecz and Stanislaus of Znaim as his own, and declared himself willing to recant, if errors should be proven to him. Hus conceded his veneration of Wyclif, and said that he could only wish his soul might some time attain unto that place where Wyclif's was. On the other hand, he denied having defended Wyclif's doctrine of the Lord's Supper, or the forty-five articles; he had only opposed their summary condemnation. The king admonished him to deliver himself up to the mercy of the council, as he did not desire to protect a heretic. At the last trial, on June 8, there were read to him thirty-nine sentences, twenty-six of which had been excerpted from his book on the Church, seven from his treatise' against Palecz, and six from that against Stanislaus. Almost all of his articles may be traced back to Wyclif. The danger of some of these doctrines as regards worldly power was explained to the emperor to incite him against Hus. The latter declared himself willing to submit if he could be convinced of errors. He desired only a fairer trial and more time to explain the reasons for his views. If his reasons and Bible texts did not suffice, he would be glad to be instructed. This declaration was considered an unconditional surrender, and he was asked to confess

(1) that he had erred in the theses which he had hitherto maintained;

(2) that he renounced them for the future;

(3) that he recanted them; and

(4) that he declared the opposite of these sentences.

He asked to be exempted from recanting doctrines which he had never taught; others, which the assembly considered erroneous, he was willing to revoke; to act differently would be against his conscience. These words found no favorable reception. After the trial on June 8, several other attempts were made to induce him to recant, but he resisted all of them. The attitude of Sigismund was due to political considerations-- he looked upon the return of Hus to his country as dangerous, and thought the terror of execution would not be without effect. Hus no longer hoped for life, indeed martyrdom responded to an inner desire of his being.


8. Condemnation and Execution.

The condemnation took place on July 6 in the presence of the solemn assembly of the council in the cathedral. After the performance of high mass and liturgy, Hus was led into the church. The bishop of Lodi delivered an oration on the duty of eradicating heresy; then some theses of Hus and Wyclif and a report of his trial were read. He protested loudly several times, and when his appeal to Christ was rejected as a condemnable heresy, he exclaimed, "O God and Lord, now the council condemns even thine own act and thine own law as heresy, since thou thyself didst lay thy cause before thy Father as the just judge, as an example for us, whenever we are sorely oppressed." An Italian prelate pronounced the sentence of condemnation upon Hus and his writings. Again he protested loudly, saying that even at this hour he did not wish anything but to be convinced from Holy Scripture. He fell upon his knees and asked God with a low voice to forgive all his enemies. Then followed his degradation-- he was enrobed in priestly vestments and again asked to recant; again he refused. With curses his ornaments were taken from him, his priestly tonsure was destroyed, and the sentence was pronounced that the Church had deprived him of all rights and delivered him to the secular powers. Then a high paper hat was put upon his head, with the inscription Haeresiarcha. Thus Hus was led away to the stake under a strong guard of armed men. At the place of execution he knelt down, spread out his hands, and prayed aloud. Some of the people asked that a confessor should he given him, but a bigoted priest exclaimed, a heretic should neither be heard nor given a confessor. The executioners undressed Hus and tied his hands behind his back with ropes, and his neck with a chain to a stake around which wood and straw had been piled up so that it covered him to the neck. Still at the last moment, the imperial marshal, Von Pappenheim, in the presence of the Count Palatine, asked him to save his life by a recantation, but Hus declined with the words "God is my witness that I have never taught that of which I have been accused by false witnesses. In the truth of the Gospel which I have written, taught, and preached I will die to-day with gladness." There upon the fire was kindled. With uplifted voice Hues sang, "Christ, thou Son of the living God, have mercy upon me." When he started this for the third time and continued "who art born of Mary the virgin," the wind blew the flame into his face; he still moved lips and head, and then died of suffocation. His clothes were thrown into the fire, his ashes gathered and cast into the nearby Rhine.

9. Hus' Character, Writings, and Teachings.

The Czech people, who in his lifetime had loved Hus as their prophet and apostle, now adored him as their saint and martyr. He possessed high virtues, but in his struggles with the University of Prague and his ecclesiastical opponents he can not be freed altogether from the reproach of slander and abuse. His learning was not of a universal range; wherever he goes beyond Wyclif, he falters and becomes dull or verbose. He left only a few reformatory writings in the proper sense of the word, most of his works being polemical treatises against Stanislaus and Polecz. It is doubtful whether he knew all the works of Wyclif. He translated the Trialogus, and was very familiar with his works on the body of the Lord, on the Church, on the power of the pope, and especially with his sermons. The book on the Church and on the power of the pope contains the essence of the doctrine of Hus. According to it, the Church is not that hierarchy which is generally designated as Church; the Church is the entire body of those who from eternity have been predestined for salvation. Christ, not the pope, is its head. It is no article of faith that one must obey the pope to be saved. Neither external membership in the Church nor churchly offices and dignities are a surety that the persons in question are members of the true Church. What he says in his sermons on the corruption of the Church, clergy, and monks, on the duties of secular powers, etc., he has taken almost literally from Wyclif. His three great sermons, De suffcientia legis Christi, De fidei suae elucidatione, and De pace, with which he thought to carry away the whole council at Constance, are exact reproductions of Wyclif's sermons. He claims not to have shared Wyclif's views regarding the sacraments, but this is not certain. The soil had been well prepared for this very doctrine in Bohemia. There are reasons to suppose that Wyclif's doctrine of the Lords' Supper had spread to Prague as early as 1399. It gained an even wider circulation after it had been prohibited in 1403, and Hus preached and taught it, although it is possible that he simply repeated it without advocating it. But the doctrine was seized eagerly by the radical party, the Taborites, who made it the central point of their system.

10. Source of His Influence

The great success of Hus in his native country was due mainly to his unsurpassed pastoral activity, which far excelled that of the famous old preachers of Bohemia. But even here Hus was the docile pupil of the Englishman. Hus himself put the highest value on the sermon and knew how to awaken the enthusiasm of the masses. His sermons are often inflammatory as regards their contents; he introduces his quarrels with his spiritual superiors, criticizes contemporaneous events, or appeals to his congregation as witness or judge. It was this bearing which multiplied his adherents, and thus he became the true apostle of his English master without being himself a theorist in theological questions. In the art of governing and leading masses he was unexcelled. Hus' warm friend and devoted follower, Jerome of Prague (q.v.), shared his fate, although he did not suffer death till nearly a year later.