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favourer of church-reform and a personal friend of Hus. He shared the latter's admiration of the writings of Wycliffe, and accepted the theories of the English church-reformer far more unconditionally than Hus ever did. Stanislas several times defended the famous articles of Wycliffe before the University of Prague. He afterwards entirely changed his views and became, with Palec and the infamous Michael de causis, one of Hus's bitterest enemies. It was, of course, the principal task of these enemies to maintain that Hus had expressed heretical opinions, and that they attacked him for this reason, not because he blamed the evil life of the Bohemian priests. Stanislas had written a book, known from its opening words as Alma Venerabilis. This book has not been preserved and we can only judge of its contents by Hus's refutation. It is certain that in his work Stanislas dealt largely with the power and authority of the pope, which he appears to have defined in a manner similar to that of the most extreme modern ultramontanes. His opinions were thus in direct opposition to those of Hus." As Hus very openly stated, Stanislas was to a great extent influenced by fear. Hus did not omit to draw attention to the strange contrast between Stanislas's former exaggerated praise of Wycliffe and his present equally exaggerated denunciations of the English divine. Replying to Stanislas's panegyric of the papal power, Hus naturally, though perhaps hardly fairly, alluded to the infamous character of Pope John XXIII., who then held the dignity of pontiff. After denying that it could be proved from Scripture that God had given unlimited power to a pope chosen at an election influenced by the favour of man, fear, and cupidity, Hus challenges Stanislas to prove John XXIII.'s claim to the throne" by the sanctity of his

· Stanislas quoted by Hus-stated that the pope was the head of the church in quo capite est fontalis et capitalis plenitudo ecclesiasticae potestatis supra terram propter quod illud caput omnes alias simul super terram dignitates officiarias, ecclesiasticas et seculares, Patriarchales, Episcopales, Sacerdotales, Clericales, Magistrales, Imperiales, Regales, Ducales, Marchionales, Comitales, Baronales, Militares, Consulares, etc., in dignitate transcendit innumerabiliter, in profunditate sicut fons, in altitudine sicut caput, in latitudine sicut alveus.” Responsio ad Scripta Stanislai (Hus Opera, 1715, vol. i. p. 324).

life and of his deeds, not by his desire for the comforts and honours of the world, not by the fulminations of terrible censures to show his power, not by the plundering of the subject fold, not by extortion and simony; for Christ hath said: 'Ye shall know them by their fruits.'"1 The book generally somewhat recalls the treatise De Ecclesia. We meet here again with the defence of the claim of the temporal power to control the papacy and the church. They were the same views that had appeared so prominently in the writings of Marsiglio of Padua and of the other theologians of the court of Louis of Bavaria, as well as in those of Wycliffe. We find again in this controversial work of Hus allusions to the two great fables of the Middle Ages, the one papal, the other anti-papal. I refer to the "donation of Constantine " and the tale of the Popess Joan, whom Hus calls “Agnes.” Hus here again affirms that Jesus Christ, not the pope, is the head of the Catholic Church. In this mass of argument founded on the writings of earlier theologians, we meet here and there with opinions very characteristic of Hus, who always wished to be a moralist rather than a theologian. Thus, when animadverting on the evil choice often made by popes when appointing bishops, he writes: “Christ, the bridegroom of the church, would far better and more readily choose for the people of the Bohemian nation a bishop learned in its law, able to preach the gospel in Bohemian, one living soberly, chastely, piously, and justly.”

?“ Non sufficit doctori (Stanislas) humana electio, quae ex favore humano, Timore vel cupidine processit, imo claudicat doctoris positio, nisi ipsam stabilitat a posteriori scilicet ex vitae et operum sanctitate ipsius Joannis, non ex aspiratione ad seculi commodum vel honorem, nec ex fulminatione censurae terrificae ad ostendendam dominationem, quam Petrus sequendo Christum prohibet, nec ex tonsione gregis subjecti per temporalium extorsionem, nec ex fomento publicanatus vel Simoniae. Cum dicat Christus, Dominus Joan, 10, Operibus credite; et Matth. 7, A fructibus eorum cognoscitis eos.(Ibid. p. 342.)

2 Hus Opera, 1715, vol. i. p. 348.

CHAPTER VII

HUS AT CONSTANCE

Hus and his companions, who had left Prague on October 11, 1414, were joined on their journey at Plzen (Pilsen) by Lord Henry of Chlum, surnamed Lacembok, who appears to have been sent by King Venceslas as a protector of Hus, and by John of Rejnstein, surnamed "Kardinal.” John of Rejnstein, a parish priest of Prague and a great friend of Hus, had, with Lord John of Chlum, undertaken to represent at the council the University of Prague. Mainly through the influence of Gerson and Cardinal d'Ailly they obtained no hearing, and the University of Prague was, like King Venceslas, unrepresented at Constance. The Bohemians passed the frontier of their country at Bärnau and arrived at the free imperial city of Nuremberg on October 19. On their way through German territory they were everywhere well received by the people, who saw in Hus the champion of church-reform, which all thoughtful men and the worthier members of the clergy also desired. The difference of nationality proved no barrier, and it may here be mentioned that nothing can be less true than the ancient statement which accuses Hus of having been an enemy of the Germans generally. It is certain that Hus disliked the Germans in Bohemia who had taken possession of most of the ecclesiastical benefices and other important appointments in his country, while they-not only at the time of Hus-looked down on the Bohemians as intellectually their inferiors. Hus's views on this question have already been mentioned, and I shall again have to refer to them. The feelings of the Bohemians of this period were somewhat similar to those which the Italians of the earlier part of the nineteenth century entertained towards the tedeschi, who were considered as intruders. When Italy became free the hatred of Germans gradually ceased. Of Hus's stay at Nuremberg, Mladenovic, his faithful companion

on his last journey, writes: 1 “When he (Hus) then arrived at Nuremberg with the lords, whom I have mentioned, after they had dined, some magister, I think he was one Albert, parish priest of St. Sebaldus, came to them saying that he wished to discourse with them in a friendly manner. After he (Hus) had consented, some other priests came, among whom was a doctor of theology) and several members of the council of the town. They then discoursed with the master for four hours on various matters connected with him, and on what rumour had reported, and when they had conferred on each one of these matters, they said: 'For certain, master, this which we have heard is catholic (doctrine). We have for many years taught and held these doctrines and we now teach and believe them, and if there is nothing else against thee, thou wilt certainly leave the council and return from it with honour.' And then they all parted in a friendly fashion." At Nuremberg Hus was informed that King Sigismund had now prepared the letter of safe-conduct for him, and it was suggested that he should proceed to Spires, where Sigismund then stayed, to receive the letter and place himself under the king's immediate protection. Hearing that many members of the council had already arrived at Constance, and that Pope John XXIII. was already on his way there, Hus decided to continue his journey directly to Constance. He begged his friend Lord Venceslas of Duba to proceed to the imperial court and receive the letter of safe-conduct for him. Hus has often been blamed for this decision, which certainly bears witness to his innate belief in the goodness of human nature, and perhaps to his want of worldly wisdom. Yet if we take the nature of Sigismund into account and remember that he was acting in accordance with a preconceived plan, it is difficult to believe that the final result would have been different had Hus proceeded to Spires. From Nuremburg the Bohemians continued their journey through Southern Germany by Ansbach and Ulm to Biberach, then a free city, now an insignificant and decaying town in the kingdom of Würtemburg. Here, as everywhere, the Bohemians

· Palacky, Documenta.

showed that fondness for theological discussions which was then characteristic of their nation and which only disappeared when, after the battle of the White Mountain, all religious liberty perished for centuries. When a discussion on religious matters began at Biberach, Lord John of Chlum took so prominent a part—while Hus spoke little-that the citizens believed him to be a doctor of theology. His companions henceforth gave Lord John the nickname, doctoralis de Pibrach. From Biberach the Bohemians proceeded by Ravensburg to Buchhorn, on the lake of Constance. They crossed the lake in a boat and arrived at the city of Constance on November 3, 1414. Hus was lodged in the house of “a good widow named Fida," as Mladenovic writes, which was situated in St. Paul's Street-now called Hus's Street-near the Schnetz gate. The house, which is probably little changed, is shown to visitors. A medallion with a bust of Hus and an inscription in Bohemian and German was placed on it some years ago. In his first letter 1 after his arrival at Constance Hus writes, on November 4: "We arrived at Constance on the Saturday after All Saints without any annoyance, after having passed through different cities and after having everywhere distributed our proclamation (stating that Hus was going to Constance freely to clear himself of the accusation of heresy), written both in Latin and in German. We live at Constance near the pope's dwelling-place, and have arrived without safeconduct. The day after my arrival Michael de causis placed on the door of the church (cathedral) an information against nie written in large letters and stating that he accuses John Hus, a man excommunicated, pertinacious, and suspected of heresy and other such things. But with God's help I will not heed this, knowing that God sent him against me that he (Michael) should curse me because of my sins, and also to try me (my strength) whether I could and would endure suffering.” 2

· Palacky, Documenta. When the contrary is not stated I have always quoted Hus's letters from Palacky's work, which contains far the most complete collection of documents referring to Hus.

* The letter-written in Latin-ended with the words: Datum in Constantia. Oretis Deum pro constantia in veritate."

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