BOEMI, FRATELLI. - Under this name three groups of heretics are sometimes confused, which, although they all acknowledge the Bohemians John Hus and Jerome of Prague as their founders, nevertheless differ both in their way of life and in their doctrines. The three groups are:
I. HUSSITES
The Hussite heresy is very similar to that of Wyclif (1324-84), whose doctrines spread into Bohemia on the occasion of the relations between that country and England, when Anne of Bohemia (1347-1378) married Richard II, king of England (1377-90). The two principal champions were John Hus (1373-1415), whence the name of Hussites, and Jerome of Prague (d. 1415). Their doctrines, although not as radical as those of Wyclif, practically destroyed the ecclesiastical hierarchy and the religious orders (cf. Denz-U, 657-89). To put an end to the heresy, the two leaders, with a safe-conduct from the emperor Sigismund (1411-37), presented themselves at the Council of Constance (1414-18), where, according to some authors against every right, according to others for not having observed the conditions of the safe-conduct, that is, not to propagate their doctrines, they were condemned to death. Their death, which was followed by the persecution of their followers, irritated the Bohemians and caused the Hussite war to break out. Under this name are also included the Taborites, from the city of Tábor; the Orebit es, from the city of Oreb; the Utraquists or Calixtines, heretics who wanted Communion under both kinds, and the Orphanites, heretics led by Žižka who, after his death, refused to recognize any other leader. All of these, although divided and hostile, united when it was a question of waging war or defending themselves. Under the leadership of Žižka, the kingdom of Bohemia was the theater of bloody struggles. After his death, in 1424, Procopius the Great took command, who extended the theater of war even further. Finally, all weary of the struggles and horrors that had devastated almost all of central Europe, the Hussites, invited by the Council of Basel, presented to the assembled Fathers their famous four points. The negotiations were long and difficult; the Hussites withdrew, and the emperor, who was eager to make peace, induced the Council to send some delegates to Prague, and finally in 1436 an understanding was reached, by granting what they wanted, but with the addition of certain explanations, and the famous "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. It 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 explanation added was that it was not to be understood that anyone could do so, but only one who was approved by legitimate superiors. - c) It is not permitted for clerics to have temporal goods. The explanation, founded on a declaration made by the Hussites themselves, distinguishing the secular from the regular clergy, was that ecclesiastics who had not made a vow of poverty were obliged to administer faithfully the goods of the Church entrusted to them, which, however, could not be possessed unjustly. - d) Communion under both kinds was granted to the laity, provided that they conformed in all things to the Faith and to the ceremonies of the universal Church, and that the priest, in giving communion, reminded them that the Flesh of Our Lord is not 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 afterwards an agreement was reached with them as well. Among the discontented, however, a new form of heretics arose, that of the so-called F. B.
II. BOHEMIAN BRETHREN
The Bohemians who refused to accept the "Compactata" gathered together, led by Peter Chelčický, a member of the lower Bohemian nobility, and were favored by John Rokycana (Rokycána), head of the Ultraquists. When they were persecuted, he offered them refuge at Kunwald. The F. B. accepted the doctrine of Hus, condemned oaths, military service, the honors attached to any office, the right of punishment on the part of even civil authorities, and every kind of hierarchy. They were not communists, but they taught that the rich ought to administer their goods for the poor, etc. At the assembly of Lhotka (1467) they solemnly adopted this doctrine and called themselves the "Unitas Fratrum" or also the "F. B." During the period that elapsed until Luther's pseudo-reformation, they had some notable leaders, such as Procopius of Neuhaus, and above all Luke of Prague, who is regarded as the second founder of the "Unitas Fratrum."
The relations they had with the Waldensians during this time are obscure, nor is it known how they can claim that their first bishop, Matthias of Kunwald, was consecrated by a Waldensian bishop, since the Waldensians did not recognize such a dignity. In 1535, imitating the Lutherans who had presented the Augsburg Confession, they too formulated their Confessio fidei ac religionis, and in the preface of the Summa ratioque fidei ac dogmata they say they follow the doctrine of John Hus, virum nulla unquam saeculorum serie obliterandum, of John Rokycana and of Peter Chelčický; they maintain the four Hussite propositions without the explanations and complain of being called heretics. The articles or "Themata Confessionis" number 20, and in them the doctrines of Hus and of Luther are mingled. In 1575 they again presented, first to the emperor Maximilian II (1564-76), then to his successor Rudolf II (1576-1612), a new confession of faith, distributed in 25 articles, these too with a Hussite and Lutheran flavor. During this last period the translation of the Bible known as the Kralice Bible was made. The New Testament was translated in 1564 and the Old Testament from 1579 to 1595. At the beginning of the 17th century they rose up against the emperor Ferdinand II (1619-37), recognizing the elector Frederick as emperor. Defeated in the battle of the White Mountain (1620), they dispersed, and because of the persecution that followed, many withdrew to Poland with the famous Comenius (J. A. Komenský, 1592-1670). Some F. B. who remained in their homeland, knowing that the emigrants in Lower Lusatia were faring well, emigrated to that region as well, and were generously received by Count Zinzendorf.
III. MORAVIAN BRETHREN
Count Zinzendorf not only received them well, but also gathered them on his estate at Herrnhut (whence also the name Herrnhutians). At first he wanted to convert them to Lutheranism and to the Pietism that Spener had instilled in him, but faced with their resistance, it seemed better to him to preserve them as they were. He gave them the name Moravian Brethren and urged them toward missions. It was therefore the first Protestant sect that took upon itself the task of evangelizing the world. The lack of a confession of their own, since the Litany published in 1749 scarcely deserves this name, stirred up many enemies against them, who accused them above all of antinomianism. This could be inferred from some of their writings that they published. It appears that Wesley himself for this reason broke off all relations with them. In any case they are hostile to the doctrines of the Catholic Church. In general the Protestant authors who speak of them praise them for their quiet and moral life and for their zeal for missions. The missions of the Moravian Brethren have three principal centers: that of England with India (Kashmir), Palestine, Tanganyika and the Antilles; that of the United States with missions in Africa (Sierra Leone), in China (Kwangtung), in the Philippine Islands, in Puerto Rico and in Nicaragua; and that of Germany with a mission in South Africa. These three branches form the international Church of the Moravian Brethren or "Unitas Fratrum".
IV. CZECH NATIONAL CHURCH
In recent times the Czechoslovak National Church appears to have been a revival of Hussitism. In it communion under both kinds was restored, the obligatory celibacy of priests was abolished, the Czech language was introduced into the liturgy, etc. To some Anglicans, such as Fynes-Clinton, this Hussite movement seemed to be "more sincere and more profound than a diplomatic or financial union," and he considered it the true heritage of St. Cyril and St. Methodius. At first it was said that the new Church had a million adherents; after a short time they dropped to 150,000 and finally to a small number. It soon fell into disrepute because of its divisions and the conduct of its founders and leaders.