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46 he is a worthy successor in that noble line of Peters: Peter the Apostle who exclaimed, "We must obey God rather than men," and Peter Waldo who echoed him and, in pursuing this higher loyalty, dared to deny the man-made allegiance to Rome. We suggest it is no arrogance to place Peter Chelc̄icky̍ in this apostolic succession" of this aristocracy of the spirit, because in an atmosphere of the despotism of uniformity – whether of the church or state variety – he dared to postulate and define the imperative need of refashioning human economics on the model of the early Church and of Christ's gospel of love.

Peter Chelc̄icky̍ is great, one of those "who shall inherit the earth," because he was humble, poor in spirit, and because, surrounded on all sides by the forces of the sword, he dared to break his own.

Kamil Krofta,, London: Allen & Unwin, 1935, p.55.

Rudolf Holinka's Introduction to. Prague:Melantrich, 1940, p.6.

'Wenceslas’ (1378–1419), son of Charles IV.

The name "Chelc̄icky̍" is pronounced, with accent on the first syllable. This name is so intrinsically Czech that it presents almost insurmountable obstacles of pronunciation to non-Slavs. Foreign commentators have mistreated this name as badly as they have mismanaged the name of Wyclif (spelled in 19 different ways). The German translator and biographer Vogl spells his name, while the English translator of Tolstoy's book, The Kingdom of God Is Within You, spells it. The philosopher himself never ventured to latinize his name as was the fashion of the Middle Ages. In my series of articles, "A Short Prehistory of Moravianism," in, vol.88 (July–August 1943), I used – out of consideration for the American reader the latinized form of "Khelsicus." In this study, however, we shall avoid all such semantic monstrosities and adhere to the original Czech name, Chelc̄icky̍.

F.M. Bartos̄, (Who Was Peter Chelčický?), Reprint from the "Jihočesky̍ sborni̍k historicky̍" (South-Bohemian Historical Review), Ta̍bor, 1946, 8 pages. Cf. Palacky̍,, vol.IV, pt.1, Prague, 1875, p.409.

J. Goll,, vol.II, Prague, 1882, p.63.

, I,3, edidit Bidlo, Prague, 1915.

Bartos̄ has culled much of his information about Za̍horka from Aug. Sedláček,, (Castles and Manors), vol.VII, Prague, 1890.

Bartos̄,, p.7.

Holinka,, p.6.

Lenz,, p.20,n.2; Holinka, , p.6 and 7; Palacky̍, , IV, pt.1, p.409.

Holinka,, p.7.

Matthew Spinka, "Peter Chelc̄icky̍ – Spiritual Father of the Unitas Fratrum,", vol.XII,4, p.272.

J. Straka, ed.,, Ta̍bor, 1930, p.63.

Holinka,, p.7.

Thomas of S̄ti̍tny̍ ( 1331–1401?), a nobleman and litte̍rateur. Influenced by John Milic̄ he became an eloquent preacher and a brilliant religio-ethical essayist. Through the critical study of the Bible he endeavored to discover the ideal Christian life. Desiring to share his discoveries with the larger masses, he wrote his books in the Czech vernacular. To the university professors, his teachers who objected to this practice of his, he replied, "A Czech is as dear to God as a Latinist." In his books (which could be translated as "Fireside Talks") and  ("Sunday and Holy Day Sermons), he interprets the basic Christian ethics and condemns the abuses of the privileged classes. His style is lucid and witty. (Frantisek Götz,, Brno: U̍SJU, 1939, 65th ed., p.7.

"It was formerly assumed that he must have gone to Prague during the years of Hus's active service in Bethlehem Chapel and there acquired his knowledge of the Master's views. But such an inference finds no positive confirmation in the available sources, although it cannot be ruled out dogmatically. It seems more natural to suppose that Peter's references to his personal contact with Hus should be understood in the sense that he had heard the Bethlehem preacher after the latter's withdrawal from Prague in 1412, when he had taken refuge in southern Bohemia, in the very neighborhood of Chelc̄ice." Spinka,, p.272.

Holinka,, p. 10; also, V. Novotny̍, , Prague: Topic̄, 1935, p.5 and 14.

F. O.Navra̍til,, Prague: Orbis, 1929, p.34.

"The superfluities of the rich are the necessities of the poor. They who possess superfluities possess the goods of others. The earth belongs to all, not to the rich. But those who possess their share are fewer than those who do not" St. Ambrose.

See p.28.

Writings were sent to him for instance by Archbishop Rokycana; Nicholas Bishop of Ta̍bor ; Peter Ka̍nis̄, theologian of a fundamentalist and chiliastic Hussite sect ; John Nēmec of Z̄atec; Martin Hu̍ska Loquis; Markold of Zbraslavice; Martin Lupa̍c̄; Master Martin of the Bethlehem Chapel; Jakoubek of Str̄i̍bro; and many others.

Novotny̍,, p.7; Spinka, , p. 285.

F.M.Bartos̄, "K poc̄a̍tkum Petra Chelc̄icke̍ho,", 1914; ii, p.156f.

Frantis̄ek Palacky̍,, Prague: 1864, p.240 (vol.IV).

Peter Payne, often called "Master English" in Bohemia, was a disciple of Wyclif. Having been expelled from the University of Oxford he went to Prague where, on October February 13, 1417 he became professor of the Charles University. He remained in Bohemia until 1452, taking an active part in all theological discussions of the Hussite parties, and generally siding with the more radical elements. (See Palacky̍,, p IV, p.226). J.Baker,, London: 1894.

Holinka,, p.11.

Holinka,, p. 12.

ibid.

"Ad belli manque rectificationem videntur tria esse necessaria, videlicet iusta vendicatio, licita auctorisacio et recta intencio." Goll,, II, p. 52. See Spinka,. , p. 275, footnote 11.

Thomas Aquinas,, II:ii, Quaestio 40.

Thomas Aquinas (relying wholly on St. Augustine, see the latter’s, cxxxviii; , xxii:74; , i:19, , clxxxix, etc.) writes: 1) In order for a war to be just, three things are necessary: First, the authority of the sovereign by whose command the war is waged. For it is not the business of a private individual to declare war, because he can seek for redress of his rights from the tribunal of his superior And as the care of the common weal Is committed to those who are in authori tyauthority [sic], it is their business to watch over the common weal of the city, kingdom or province subject to them. And just as it is lawful for them to have recourse to the sword in defending that common weal against internal disturbances, when they punish evil-doers, according to the words of the Apostle (Rom. 13:4): 'He beareth not the sword in vain: for he is God's minister, an avenger to execute wrath upon him that doth evil'; so too, it is their business to have recourse to the sword of war in defending the common weal against external enemies. 2) Secondly, a just cause is required, namely that those who are attacked, should be attacked because they deserve it on account of some fault. Wherefore Augustine says: 'A just war is wont to be described as one that avenges wrongs, when a nation or state has to be punished, for refusing to make amends for the wrongs inflicted by its subjects, or to restore what is seized unjustly.' 3) Thirdly, it is necesaary that the belligerents should have a rightful intention, so that they intend the advancement evil For it may happen that the war is declared by the legitimate authority, and for a just cause, and yet be rendered unlawful through a wicked intention. (The " of St. Thomas Aquinas, Part II, Second Part, translated by the Fathers of the English Dominican Province, London: Burns Oates & Washbourne, 1916. First Number, Question 40; vol. 9, pp.500–503.) Some later teachers like Bellarmine and Suarez have added the condition that the war must also be carried out in a just manner, without unnecessary violence and damage. (Cf. A. Vanderpool,, Paris, 1919, p.54).

, XIX.

"For a priest in person to engage in war, fighting according to the flesh as is seen among many, is against Christ, the Gospel, His life and example, and against the teaching of many of His saints." Jakoubek's own words. (F,S̄imek,, Prague: 1932, vol.I, p.572, quoted by Spinka, , p.276.

From the first stanza of the Hussite Anthem "Warriors Who For God Are Fighting." Z. Nejedlý,, (The origins of the Hussite songs), Prague: 1907.

Spinka,, p. 275.

Jakoubek's directives to the Hussite soldiers represent an accomodation of Christian ideals to national exigencies very much in the way in which, at a later time,    of the Ironsides epitomizes the "just war" when over against "love your enemies" are set the verses "Dost thou help the wicked and love them that hate the Lord?" (Chron.19:2), "Do not I hate them, O Lord, that hate Thee? I hate them with an unfeigned hatred as they were mine utter enemies" (Psalm 139:21–22). Roland H. Bainton, "The Churches and War: Historic Attitudes Toward Christian Participation." , vol.XI,1 (January 15, 1945).

, p.25.

From the Hussite Anthem.

The spirit of Nationality is a sour ferment of the new wine of Democracy in the old bottles of Tribalism. The ideal of our modern western Democracy has been to apply in practical politics the Christian institution of the fraternity or all Mankind ("La de̍mocratie est d'essence e̍vange̍lique elle a pour moteur l'amour." Bergson:, Paris: 1932); but the practical politics which this new democratic ideal found in operation in the Western World were not oecumenical and humanitarian, but were tribal and militant." Arnold J. Toynbee, , London: Oxford University Press, 2nd ed., 1945, vol. I, p.9.

1378–1424.

Zahīr-ad-Dīn Muhammad,, translated by A.S.Beveridge, London: Luzac, 1922, vol.II, pp.635, 469, 550, 564.

The Battle of Mt.Vi̍tkov in the summer of 1420 and the Battle of Mt.Vys̄ehrad in November 1420.

The imperial and papal army, composed of 40,000 cavalry and 90,000 infantry (over against 55,000 Hussites) had in its formations Spaniards, Frenchmen, Hungarians, Croatians, Germans, Sicilians, Wallachians, Jazyges, Ruthenians, Swiss tireurs, Dutchmen, Slovaks, Racians, Carniolians, and others. Count Francis Lützow,, London: Chapman & Hall, 1896, pp. 184–189. Concerning Cardinal Julian Cesarini,. , I, chap. XIII, p.63*, n.1.

, pp. 33 and 35.

vol.VIII: "The Close of the Middle Ages," Cambridge: University Press, 1936, p.87.

The problem of the Waldensian influence on Chelc̄icky̍ is still a moot question. According to some writings, Peter Waldo, on account of the persecution of the Waldensians in southern France and Northern Italy, went to Bohemia with his Viveto in A.D.1212. If tradition attributes his death to have occurred in 1218, that means that he must have spent six active years in Bohemia and Moravia. Furthermore, tradition names Kla̍s̄ter near Nova̍ Bystr̄ice, in the district of Jindr̄ichūv Hradec (Neuhaus) in southern Bohemia, as Waldo's burial place. Chelc̄ice, where Chelc̄icky̍ was probably born 170 years later, is barely 50 miles west of Kla̍s̄ter. Jean Jalla,, Geneva: Labor, 1934, pp.78–80. Johann Martinū,, Vienna: Kirsch, 1910. See also Gindely's and Goll's books in the bibliography.

, vol.VIII, p.87.

Probably some time, in 1455. J. Goll,, (Peter Chelc̄icky̍ and the Unity of Brethren in the 15th Century), Prague: ricky̍ klub, 1916, p.67;

, (About the origin of the Unity of Brethren and the Order Thereof), Otakar Odloz̄ili̍k, ed., Prague: Reichel, 1928, p.58f.

N.V.Yastrebov, "Kogda napisal Petr Chelcicky Repliku protiv Rokycany?" in, St.Petersburg, 1914;. , 1914, p.80,, 1921, p.35f.

A.D. 1458–1471.

From a report written in 1527 by Brother Lucas of Prague, quoted in Goll,, p.68.

He was the nephew of Archbishop Rokycana of Prague.

Palacky̍,, vol. IV, p.241.

B. Vanc̄ura,, Prague: 1938, p.10; the founding of the church may have occurred in 1458; tradition says it was founded on the 1st of March. This is based on a writing by Lasicius who says: "Rex Vladislaus, corpore at aetate gravis, quippe natus Calendis Martiis 1456, quum se primum a Calixtinis avulsissent Fratres. Cf.Goll,, p.68.

The episcopal ordination was performed by Martin, a Waldensian elder from Vienna. It is interesting to note that during this early period the Brethren administered the communion "in the apostolic fashion," i.e. without priestly vestments, while the participants took, sitting, plain bread, and wine served in earthen cups. Cf. Müller-Bartos̄,, (History of the Unity of Brethren), Prague:1923, p. 35.

Goethe,, iii, 2.

Spinka,, p. 291.