But if the seed produced but a moderate harvest in England it brought forth a hundred-fold in Bohemia. Wyclif's writings, carried by Czech students from Oxford to Prague, were eagerly studied by some of the attendants at that university, the greatest of whom was John Huss. [Sidenote: Huss, 1369-1415] Having taken his bachelor's degree there in 1393, he had given instruction since 1398 and became the head of the university (Rector) for the year 1402. Almost the whole content of his lectures, as of his writings, was borrowed from Wyclif, from whom he copied not only his main ideas but long passages verbatim and without specific acknowledgment. Professors and students of his own race supported him, but the Germans at the university took offence and a long struggle ensued, culminating in the secession of the Germans in a body in 1409 to found a new university at Leipsic. The quarrel, having started over a philosophic question,—Wyclif and Huss being realists and the Germans nominalists,—took a more serious turn when it came to a definition of the church {39} and of the respective spheres of the civil and ecclesiastical authorities. Defining the church as the body of the predestinate, and starting a campaign against indulgences, Huss soon fell under the ban of his superiors. After burning the bulls of John XXIII Huss withdrew from Prague. Summoned to the Council of Constance, he went thither, under safe-conduct from the Emperor Sigismund, and was immediately cast into a noisome dungeon. [Sidenote: 1411, 1412]
[Sidenote: 1414]
The council proceeded to consider the opinions of Wyclif, condemning 260 of his errors and ordering his bones to be dug up and burnt, as was done twelve years later. Every effort was then made to get Huss to recant a list of propositions drawn up by the council and attributed to him. Some of these charges were absurd, as that he was accused of calling himself the fourth person of the Trinity. Other opinions, like the denial of transubstantiation, he declared, and doubtless with truth, that he had never held. Much was made of his saying that he hoped his soul would be with the soul of Wyclif after death, and the emperor was alarmed by his argument that neither priest nor king living in mortal sin had a right to exercise his office. He was therefore condemned to the stake.
His death was perfect. His last letters are full of calm resolution, love to his friends, and forgiveness to his enemies. Haled to the cathedral where the council sat on July 6, 1415, he was given one last chance to recant and save his life. Refusing, he was stripped of his vestments, and a paper crown with three demons painted on it put on his head with the words, "We commit thy soul to the devil"; he was then led to the public square and burnt alive. Sigismund, threatened by the council, made no effort to redeem his safe-conduct, and in September the reverend fathers passed a decree that no safe-conduct to a heretic, and {40} no pledge prejudicial to the Catholic faith, could be considered binding. Among the large concourse of divines not one voice was raised against this treacherous murder.
Huss's most prominent follower, Jerome of Prague, after recantation, returned to his former position and was burnt at Constance on May 30, 1416. A bull of 1418 ordered the similar punishment of all heretics who maintained the positions of Wyclif, Huss, or Jerome of Prague.
As early as September a loud remonstrance against the treatment of their master was voiced by the Bohemian Diet. The more radical party, known as Taborites, rejected transubstantiation, worship of the saints, prayers for the dead, indulgences, auricular confession, and oaths. They allowed women to preach, demanded the use of the vernacular in divine service and the giving of the cup to the laity. A crusade was started against them, but they knew how to defend themselves. The Council of Basle [Sidenote: 1431-6] was driven to negotiate with them and ended by a compromise allowing the cup to the laity and some other reforms. Subsequent efforts to reduce them proved futile. Under King Podiebrad the Ultraquists maintained their rights.
Some Hussites, however, continued as a separate body, calling themselves Bohemian Brethren. First met with in 1457 they continue to the present day as Moravians. They were subject to constant persecution. In 1505 the Catholic official James Lilienstayn drew up an interesting list of their errors. It seems that their cardinal tenet was the supremacy of Scripture, without gloss, tradition, or interpretation by the Fathers of the church. They rejected the primacy of the pope, and all ceremonies for which authority could not be found in the Bible, and they denied the efficacy of masses for the dead and the validity of indulgences.
{41} With much reason Wyclif and Huss have been called "Reformers before the Reformation." Luther himself, not knowing the Englishman, recognized his deep indebtedness to the Bohemian. All of their program, and more, he carried through. His doctrine of justification by faith only, with its radical transformation of the sacramental system, cannot be found in these his predecessors, and this was a difference of vast importance.
SECTION 6. NATIONALIZING THE CHURCHES
Inevitably, the growth of national sentiment spoken of above reacted on the religious institutions of Europe. Indeed, it was here that the conflict of the international, ecclesiastical state, and of the secular governments became keenest. Both kings and people wished to control their own spiritual affairs as well as their temporalities.