BOHEMIAN BROTHERS. — Under this name, three groups of heretics are sometimes confused; although they all acknowledge the Bohemians Giovanni Hus and Girolamo of Prague as their founders, they nevertheless differ in their way of life and also in their doctrines. The three groups are:
I. HUSSITES
The Hussite heresy closely resembles that of Wyclif (1324–84), whose doctrines spread in Bohemia through the relations between that country and England, when Anna di Boemia (1347–1378) married Richard II, king of England (1377–90). The two principal proponents were Giovanni Hus (1373–1415), from whom the name Hussites derives, and Girolamo di Praga (d. 1415). Their doctrines, although not as radical as those of Wyclif, in practice destroyed the ecclesiastical hierarchy and religious orders (cf. Denz-U, 657–89). To put an end to the heresy, the two leaders, bearing a safe-conduct from the emperor Sigismund (1411–37), appeared before the Council of Constance (1414–18), where, according to some authors, contrary to all justice, and according to others because they had not observed the condition of the safe-conduct—namely, not to propagate their doctrines—they were condemned to death. Their deaths, followed by the persecution of their followers, angered the Bohemians and caused the Hussite War to break out. This name also includes the Taborites, from the city of Tábor; the Orebites, from the city of Oreb; the Utraquists or Calixtines, heretics who wanted Communion under both kinds; and the Orphans, heretics led by Žižka who, after his death, refused to recognize any other leader. All of these, although divided and hostile to one another, united whenever it was a matter of waging war or defending themselves. Under the direction of Žižka, the kingdom of Bohemia was the scene of bloody struggles. After his death, in 1424, Procopius the Great assumed command and extended the theater of war still further. Finally, weary of the struggles and horrors that had devastated almost all of central Europe, the Hussites, invited by the Council of Basel, presented their famous four articles to the assembled Fathers. The negotiations were long and difficult; the Hussites withdrew, and the emperor, who was eager to make peace, persuaded the Council to send several delegates to Prague. Finally, in 1436, an agreement was reached by granting what they wanted, though with the addition of certain explanations, and the celebrated «Compactata» were signed by both parties.The « Compactata »: a) Sins, especially public ones, must be punished according to the law of God, per cos quorum interest. This was approved, but with the explanation that the punishment could not be imposed by private individuals, but was reserved to the public authority. - b) The word of God must be preached freely. The added explanation was that this was not to be understood as meaning that anyone could do so, but only one who had been approved by the legitimate superiors. - c) Clerics are not permitted to possess temporal goods. The explanation, based on a declaration made by the Hussites themselves distinguishing the secular from the regular clergy, was that ecclesiastics who had not taken a vow of poverty were obliged faithfully to administer the Church’s goods entrusted to them, although these could not be unjustly possessed. - d) Communion under both kinds was granted to the laity, provided that they conformed in all things to the Faith and the ceremonies of the universal Church, and that the priest, when giving Communion, reminded them that the Flesh of Our Lord is not present only under the species of bread, nor the Blood only under the species of wine.
Some groups of Hussites, such as the Taborites, protested against the « Compactata », but shortly afterward an agreement was reached with them as well. Among the dissatisfied, however, there arose a new form of heretics, that of the so-called F. B.
II. F. B. — The Bohemians who refused to accept the « Compactata » gathered together under the leadership of Pietro Chelčický, a member of the lower Bohemian nobility, and were supported by Giovanni Rocyczana (Rokycána), head of the Ultraquists. When they were persecuted, he offered them refuge at Kunwald. The F. B. accepted the doctrine of Hus; they condemned oaths, military service, the honors granted to any office, the right of even civil authorities to punish, and every form of hierarchy. They were not communists, but they taught that the rich ought to administer their possessions for the benefit of the poor, etc. At the assembly of Lhotka (1467), they solemnly adopted this doctrine and called themselves « Unitas Fratrum », or also « F. B. ». During the period extending up to the pseudo-Reformation of Luther, they had several notable leaders, such as Procopio di Neuhaus and, above all, Luca di Praga, who is regarded as the second founder of the « Unitas Fratrum ».
Their relations during this period with the Waldensians are obscure, nor is it known how they can claim that their first bishop, Mattia di Kunwald, was consecrated by a Waldensian bishop, since the Waldensians did not recognize this dignity. In 1535, imitating the Lutherans who had presented the Augsburg Confession, they too formulated their Confessio fidei ac religionis, and in the preface to the Summa ratioque fidei ac dogmata they state that they follow the doctrine of Giovanni Hus virum nulla unquam saeculorum serie obliterandum, of Giovanni Rokyczana, and of Pietro Chelčický; they maintain the four Hussite articles without the explanations and complain of being called heretics. The articles, or « Themata Confessionis », number 20, and in them the doctrines of Hus and Luther are intermixed. In 1575 they again presented, first to the emperor Massimiliano II (1564–76), and then to his successor Rodolfo II (1576–1612), a new confession of faith, arranged in 25 articles, likewise bearing a Hussite and Lutheran character. During this final period, the translation of the Bible known as that of Kralickz was undertaken. The New Testament was translated in 1564 and the Old Testament from 1579 to 1595. At the beginning of the seventeenth century they rose up against the emperor Ferdinando II (1619–37), recognizing the elector Federico as emperor. Defeated in the battle of White Mountain (1620), they dispersed, and because of the persecution that followed, many withdrew to Poland with the celebrated Comenius (J. A. Komenský, 1592–1670). Some F. B. who remained in their homeland, learning that those who had emigrated to Lower Lusatia were well established, also emigrated to that region, where they were generously received by Count Zinzendorf.