# A Study of Peter Chelčický's Life and a Translation from Czech of Part I of His Net of Faith (1947)/Part 1/Chapter 1

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CHAPTER I
WHAT IS THE NET OF FAITH?
There is an oriental story which tells of a ruler who summoned wise men to his palace and asked them the question: "What thing, in the whole world, gives the most light?" The wise men answered, "The sun." Then the ruler asked, "What gives the most light when the sun is down?" The wise men replied, "The moon." "And what if the moon is down and the sun not yet up, what is, then, the brightest thing in the world?" "The stars."
And the ruler pressed on and on with his questions, eliminating the sun, the moon, the stars, the Taj-Mahal, Aladdin's lamp, until the wise men got together and gave their final answer to the ruler: "Know thou, O most illustrious King, that there is no thing in the whole universe that gives more light than the soul of man."
If the Slavs were ask*d who their most illustrious men are, past and present, they would with one accord give a galaxy of names that would certainly include such immortals as Copernicus, Dostoyevski, Tolstoy, Hus, Mickiewicz, Dvořák, Strosmayer, Comenius, Soloviev, Masaryk, Kosciuszko, Šafařík, Tchaikovsky. . .
If they were asked to name their profoundest philosopher, the answer would be: Dostoyevski.
​If they were asked to name their best theologians, they would point to Berdyaev, Soloviev, and Comenius.
And if the question were, "Who is, among all Slavs, the most original thinker and the most radical Christian?" the consensus of opinion would certainly say, "Peter Chelčický!" * Peter Chelčický, born some time toward the close of the fourteenth century in Southern Bohemia, during the days of John Hus' fame, became the most critical opponent of Romanism as well as of the Hussite Revolution. Relentlessly, he sought the Christian way of life and the hristian answer to the historical, social, economic problems of his time. He did not find it in the Church of Rome nor in the bloody protest against it, Hussitism.
It is customary to speak of two types of Continental Reformation: Calvinist and Lutheran. Yet there is still a third type, waiting for more scientific exploration, the Slav or, specifically, the Czech Reformation. It bears the deep imprint of three prophetic personalities: of John Hus, its protagonist, hero, and martyr; of John Amos Comenius, its philosopher, educator, and theologian; and of Peter Chelčický, its stern prophet, conscience, and climax.
​Hus appeals to our heart and imagination, Comenius appeals to our mind and thought, Chelčický appeals to our soul and conscience. Hus is colorful and dramatic, Comenius is majestic and profound, Chelčický is rugged and disturbing.
Both Hus and Comenius were highly educated men; they wrote in Czech as well as in Latin; their work is known abroad, Chelčický was born and remained the rest of his life a peasant, a yeoman. He did not possess an academic education and knew only the rudiments of Latin. He wrote in Czech only, and so it happens that his work is well nigh unknown in the West.
That Chelčický ranks among the most precious manifestations of the Czech mind is not only the exalted opinion of the writer of this thesis; all those who are conversant with Czech and Slav culture and literature concur. "Some Czech historians call Chelčický – and perhaps not without foundation – the greatest philosophic genius of his age in all coeval Europe." One of the first foreigners who became acquainted with the work of Chelcicky, Leo N. Tolstoy, declared:
​. . . The Net of Faith is the doctrine of Christ, wherewith man is to be raised from the gloomy depths of the social sea of iniquity. True faith is to believe the word of God; but we are living in a time when men call the true faith heresy; hence it is upon our own reason that we must rely to discover truth if we possess it not. Darkness has concealed it, from men, and they no longer recognize the true law of Christ.
The first president of Czechoslovakia, Thomas Garrigue Masaryk, held a very high esteem for Chelčický, even though he did not agree with the radical implications of this philosopher's ethics:
Chelčický . . . is a clear, absolutely consistent and intrepid thinker and pioneer, an enemy of violence; he is Hus and Žižka in one soul, a man thoroughly Czech. . . . Hus – Žižka – Chelčický – Comenius: what name can the Hapsburg Counter-Reformation muster against these names, sacred to the whole nation? Against a great idea it is able to muster only bare violence.
Ernest Denis, the French historian, writes in his history of the Hussite wars:
(Chelčický) était une âme tendre et pieuse, pleine de foi, d'enthousiasme et de charité. On ne pouvait le connaître sans l'aimer. . . . L'adoration de Dieu, cette charité qui ouvrent le ciel, on ne les impose pas, on ne commande pas l'amour; aussi Chelčický condamne-t-il de la manière la plus formelle toute violence et toute tyrannie.
Peu d'hommes ont donné lieu a autant de travaux et de controverses que Kheltchitsky (sic). Épreuve redoutable que ces examens répétés et ces polemiques: il en est sorti plus grand. A mesure qu'on le connaît mieux, on se prend pour lui d'une sorte de vénération attendrie. Chez lui, tout parle au coeur, parce que tout vient du coeur, la doctrine comme l'éloquence.
​And speaking of the followers and disciples of Chelčický he writes:
L'histoire ne connaît peut-être pas de spectacle plus touchant que celui de ses communautés qui marchent pendant les siècles la main dans la main sans une pensée de révolte ou une parole de colère. . .
And on the American side, Dr. Matthew Spinka of Hartford Theological Seminary, wrote recently a detailed evaluation of Peter Chelčický. He prefaced it with these words:
Among the outstanding figures of the period of the "flowering of the Czech Reformation," Peter Chelčický occupies a prominent, and in some respects a unique, position. Although not as well known as John Hus, from certain points of view Peter is more important, certainly more original, than the great Czech Reformer, insofar as, in his radical biblicism he went far beyond the latter.
These estimates must suffice to show the eminent place reserved for Chelčický in all studies of the Czech Reformation. ​We shall deal with the life of Chelčický elsewhere; this thesis centers around his largest and most celebrated work, the Net of Faith. Chelčický was, however, a prolific writer reacting to all major issues of the day.; the subjects of his books and treatises show the universality of his keen mind: they range from discussing theft and civil law to interpretations of the Lord's Prayer, of St. Matthew's Gospel, or of the Sacraments, and from a condemnation of the caste system to Sunday meditations.
Still, the Net of Faith remains his most mature work. This magnum opus has become, in many respects, the most important work of the Czech Reformation. Its language makes no easy reading and, so far, it has been translated only into two other languages, Russian and German.
The writer of this thesis has felt that this work should be made available to the english speaking public, especially to the student of Church history and religious thought.
It is with a sense of great humility that he responded to the challenge of faith and assumed the task of translation.
1 A.N. Pypin, quoted on the jacket of Síť víry by Petr Chelčický, edited by Emil Smetánka, rev. ed. of 1929.
2 The Kingdom of God is Within You, (in the series of "The Novels and Other Works or L.N. Tolstoi"), New York: Scribner's, 1900, pp. 19–22.
3 T.G.Masaryk, Světová revoluce, Praha: Orbis, 1925, p.602.
4 Ernest Denis, Huss et la Guerre des Hussites, Paris: Leroux, 1930, p. 463.
5 Ernest Denis, Fin de l'indépendance bohême, I, "Georges de Podiebrad," Paris: Leroux, 1930, p. 303.
7 Matthew Spinka, "Peter Chelčický, Spiritual Father of the Unitas Fratrum," Church History, XII (December, 1943), p.271.
8 See the list of Chelčický's works in the bibliography at the end of the thesis.
9 Siet Viery. Translated into Russian by J.S. Annenkov. Moscow: Posrednik, 1907.
10 Das Netz des Glaubens, Translated into German by Carl Vogel. Dachau, 1924.