The Prophetic Faith of Our Fathers, vol. 2

III. Stormy Career of Huss as Reform Leader

John Huss, or Huss (1369-1415), or John of Husinecz (Hussinecz), as he is called in the earliest authentic documents, was the central figure of the Hussite movement. The name Huss meant “goose” in the Bohemian, and the significance of this term was more than once impressively applied by the Reformer. ²⁰ Born in southern Bohemia, of humble Czech parents, Huss pursued the divinity and liberal arts courses. His higher studies were taken at the University of Prague, where his achievements attracted the attention of his teachers. Working his way by singing and manual labor, Huss rose rapidly to distinction. In 1393, at the age of twenty-four, he received his B.A., in 1394 his Bachelor’s degree in theology, and in 1396 his M.A. In 1398 Huss began to lecture at the university. He was ordained a priest in 1400, and was made dean of the faculty of philosophy in 1401. In 1402, at the age of thirty-three, he was chosen rector of the university for one semester, and in 1403 was appointed Synodal preacher. ²¹ PFF2 107.3

Picture 1: HUSS ON TRIAL FOR LIFE FOR IDENTIFYING ANTICHRIST
John Huss, professor at university of prague, and famous bohemian reformer and defender of Wyclif’s writings. His safe-conduct to council of Constance Violated, He Was Condemned, Degraded, and Turned Over to the Secular Arm to Perish at the Stake
Page 109

1. CONNECTING LINKS BETWEEN PRAGUE AND OXFORD

There were certain connecting links between the universities of Prague and Oxford, which institutions often exchanged students. Of course, the universal use of the Latin language in all books and at all educational institutions in medieval Europe made such migration possible and even natural. In 1383 Richard II of England married Princess Anne of Bohemia, who favored the Lollard doctrines. She habitually read the New Testament, and carried with her to England a book of the Gospels in the Latin, Bohemian, and German languages. ²² This established considerable contact between the two countries. Special scholarships were provided for Czech students at Oxford, where they came under the direct influence of Wyclifism, taking back with them copies of Wyclif’s writings. ²³ Thus it was that Jerome of Prague, a Bohemian knight who had studied at Oxford, returned about 1402, bringing with him the major writings of Wyclif. ²⁴ The Dialogus and Trialogus, Jerome copied personally. ²⁵ While in Paris and Vienna, Jerome maintained Wyclif’s positions from Scripture in disputes with scholars. It was these treatises by Wyclif that opened the eyes of Huss. ²⁶ PFF2 109.1

But there was yet another feature. About this time the rule of the faculty of philosophy at Prague was that lecturers made use of the books of well-known masters of Oxford and Paris. In this way Huss first became acquainted with Wyclifs philosophical writings, and later with his theological works. Such were the links that bound pre-Reformation Bohemia and Britain. PFF2 110.1

2. BETHLEHEM CHAPEL APPOINTMENT TURNING POINT OF LIFE

Huss was held in high esteem in university circles, but he entered a new epoch in his lifework when, in 1402, he was appointed preacher of Bethlehem Chapel in Prague. ²⁷ This chapel had been founded in 1391 by a citizen of Prague, with the stipulation that the preaching of the Word was to be in “the tongue of the people.” ²⁸ This was one of the direct results of Milicz’ preaching. ²⁹ The plan afforded a means of appealing favorably to the popular mind. In preparing his sermons, Huss studied not only the Scriptures but the writings of Wyclif with increasing delight. He became a zealous advocate of Wyclifs writings, ³⁰ their truths penetrating his mind and heart through and through. PFF2 110.2

Crowds flocked to hear him, as he sought to feed hungry souls with the bread of life and to rebuke prevailing corruptions—with results that made Rome tremble. Queen Sophia was one of his hearers, and in 1403 he was chosen to be her confessor. ³¹ Familiarity with Wyclifs positions led Huss to place the Bible above the authority of both pope and council—anticipating the clear Protestant platform. Huss demanded reforms similar to those urged by Wyclif. As a result the echo of Wyclifs voice was heard in Bohemia, especially as Huss translated Wyclif’s Trialogus into Czech for the benefit of the laity. ³² These were the circumstances that led Huss into conflict with the university, which in 1403 condemned forty-five propositions from Wyclif’s writings. ³³ PFF2 110.3

3. SUPPRESSION OF WYCLIF’S TEACHINGS BRINGS CRISIS

The Reformation in Bohemia really began in 1403, when forty-five propositions from Wyclif’s writings were condemned as heretical, at a meeting of the authorities of the University of Prague, and their propagation in lecture or sermon form forbidden. ³⁴ Despite the condemnation Huss persisted in defending and using Wyclif’s teachings ³⁵ and continued to be the preferred speaker at the synods as well. It was this issue that caused the controversy among the clergy. ³⁶ It was complained that Huss had calumniated the clergy in his sermons. Hence, in 1408 he was deposed as synodal preacher, and the university decreed that no discussions should be held on Wyclif’s doctrines. ³⁷ PFF2 111.1

Two parties resulted, one favoring reform and the other opposing. In 1409 national rivalries over control of the university were complicated by the Germans and Bohemians taking opposite sides on the question of the rival popes. As a result of the strong movement of Bohemia for the Bohemians, the Germans were outvoted, and some two thousand of the students then in attendance withdrew from the university. ³⁸ The new University of Leiping was founded as a result of this secession. Huss, then at the peak of his influence, was again chosen rector when the University of Prague was reorganized. However, the clergy of Prague laid charges of heresy concerning Huss before Archbishop Zbynek (Zybnic). Zbynek in turn appealed to Pope Alexander V, who issued a bull demanding that heresy be rooted out of the diocese, calling for the withdrawal of Wyclif’s hooks from the sight of the faithful and prohibiting all preaching except as authorized in appointed places. ³⁹ PFF2 111.2

The university protested against the bull, and Huss and others appealed to the new pope, John XXIII. ⁴⁰ Nevertheless two hundred choice manuscript copies of Wyclif’s writings were publicly burned, together with some works of Milicz and others, amid the tolling of the church bells. ⁴¹ Two days after the burning, the sentence of excommunication was launched against Huss and all who might persist in refusing to deliver up Wyclif’s writings. The excitement among all classes was intense. The act inflamed the soul of Huss, who vigorously defended Wyclif, denounced the religious war, attacked the indulgence, and uncovered the “putrid sores” of the church. Defying the papal order, he continued to preach both in the Bethlehem Chapel and in the university. ⁴² So John XXIII pressed the proceedings against Huss, citing him to appear at Rome. This he failed to do. It was this defiance that had led to his excommunication, and the placing of Prague, and any place that should harbor him, under interdict. ⁴³ PFF2 112.1

4. Huss TAKES STAND AGAINST ANTICHRIST OF PROPHECY

In 1412 Pope John XXIII, by papal bull, proclaimed a crusade against Ladislaus, king of Naples, with full indulgence as a reward. This led Huss into open opposition to the hierarchy. In a public disputation he maintained that the pope had no right to grant such indulgences. ⁴⁴ His most stanch supporter was Jerome, the enthusiastic adherent of Wyclif’s doctrines. The discourses of Huss and Jerome were heard with enthusiasm by the students. A few days later a crowd of sym-pithier burned the bulls relating to the crusades after they had been paraded through the streets on the breast of an-alleged public prostitute, representing the prophesied “Harlot of the Apocalypse.” ⁴⁵ PFF2 112.2

The Curia was infuriated and thundered its curses. The theological faculty of the university renewed its condemnation of Wyclif’s propositions, and added six more from Huss. It was at this point that Huss took his public stand on Antichrist, declaring Antichrist was exercising his predicted powers of deception, and that prophecy was obscured, the gift of healing removed, and true doctrine silent. ⁴⁶ Says Gillett: PFF2 113.1

“Early in 1412 it was manifest that the spirit of Huss was fully aroused. At one of the regular disputations of the university, Huss maintained that the great Antichrist, which according to the word of God was to come at the end of the world, was even now in possession of the highest dignity of Christendom, and exercised transcendent authority over all Christian people, clerical and lay, and that he is in fact no other than the pope of Rome. Hence Christians are not to obey him, but, as the chief enemy and grand opponent of Christ, they are rather to resist him. Huss subsequently published his argument.” ⁴⁷ PFF2 113.2

Huss was excommunicated and anathematized. Every place in which he might be was to be interdicted. At the request of King Wenceslaus, of Bohemia, in 1412 Huss withdrew from the tumults of Prague, under the protection of the nobles, after setting forth an appeal to Christ as Judge of all. ⁴⁸ It was during this exile that he wrote De Ecclesia (Concerning the Church), largely based on the doctrines of Wyclif, touching upon the clergy of the two churches—that of Christ and of Antichrist. ⁴⁹ His De Sex Erroribus (Concerning Six Errors) exposed the errors of the Papacy on creation and the Creator, faith, forgiveness of sins, obedience, excommunication, and simony. ⁵⁰ He set himself against the primacy of Peter, and broke with the church. ⁵¹ His views spread far and near through these controversial and doctrinal treatises. Huss declared that it was because he preached Christ and the gospel, and exposed Antichrist, that he was placed under ban. PFF2 113.3