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1. ¦X¤@§Ì¥S·|¡]Unitas Fratrum¡^

1415¦~¡A¬ù¿«­J´µ¥H²§ºÝ¤§¦W³Q¤Ñ¥D±Ð¿N¦º«á¡A¸òÀH¥Lªº¤H¾D¹J·¥¤jªº¹G­¢¡C­J´µªº«H®{¤À¬°¤T¬£¡A¨ä¤¤¦³¤@¬£¬J¤£»P¬Fªv§´¨ó¡A¤]¤£¥HªZ¤O§Üª§¡A¹çÄ@¬°«H¥õ¨ü­W¡C¨ä¤¤¤@¦ì©¼±o°ò§Q¥q°ò¡]Peter Chelischizki¡^¡A¼g¤U¤@¥»¡u«H¥õ¤§ºô¡v¡A±N±Ð·|¤ñ³ë¦¨¤@´É©Ð¤l¡C³o´É©Ð¤l¾ú¸g¦h¦~¡A¤w¦¨¤F¤@­Ó­Ë¶òµI·´ªº¼o¼V¡A¦Ó¥L­Ìªº¥Øªº¡A´N¬O­n±q³o¨ÇÂ_«®´Ý¾Àªº¥ËÄt¤¤¡A§ä¥X³o´É©Ð¤lªº¯u¥¿®Ú°ò¡A³vº¥¥[¥H«ì´_¡C³o¤@¯Z¨ü¹G­¢ªºªi§Æ¦Ì¨È«H®{¡A¸ú¦bªi§Æ¦Ì¨ÈªºªÖ¥Ë¨¦¡]Kunwald¡^ªº§ø²ø¸Ì©w©~¥Í¬¡¡C1457¦~¡A¥L­Ì¨Ì·Ó¸t¸gªº­ì«h¡A³]¥ß¤F±Ð·|¡AºÙ¬°¡u¦X¤@ªº§Ì¥S­Ì¡v¡]United Brothers¡^¡A¤]´N¬O¼¯º¸ºû¨È±Ð·|ªº«e¨­¡C¥L­Ì»{¬°¦Û¤v¬¡µÛ¤D¬O¬°¤F­n¨Æ©^¯«¡AÀ³¦b¤Z¨Æ¤W¬°¯«¦Ó¬¡¡C¥L­Ì©¼¦¹¬Û·R¡A¤¬¬ÛÄU«j¡A¹LµÛ¦wÀR»P·q°@ªº¥Í¬¡¡CµL½×¬O¥Í¬¡©Î¬O¨Æ©^¤W¡A³£¬°ºaÄ£¯«¦Ó¦æ¡C

ªi§Æ¦Ì¨Èªº«H®{¦bªÖ¥Ë¨¦¤¤¥­ÀRªº¹L¤F¤­¤Q¦~ªº¥Í¬¡¡C1515¦~¡A§ó¥¿±Ð¦b¼w°ê­è°_¨B¡A«H©^¤Ñ¥D±Ðªº¬Ó«Ò©M±Ð¬ÓÁp¦X°_¨Ó§ðÀ»·s±Ð«H®{¡A´X¥G±N¥L­Ì·Àµ´¡C¤§«á¡A«K¤@ª½¦³³°³°ÄòÄòªº¹G­¢¡C1548¦~¡A¼w¬Ó¤U¥O±N¥L­Ì»°¨ìªiÄõ¡A¦Ü²×¡A¥L­Ì¦b¶ø´µ±ä¬¥¡]Ostrorog¡^¦w¹y¡A¦b¨º¸Ì¼s¶ÇºÖ­µ¡A«Ø¥ß±Ð·|¡C1556¦~¡Aªi§Æ¦Ì¨È¬Ó«Ò­ã³\¥L­Ì¦^¨ì®a¶m¡A«ì´_»E·|¡C±Ð·|¤j¦Ó¿³©ô¡A¹M¤Îªi§Æ¦Ì¨È¡B¼¯º¸ºû¨È©MªiÄõ¤T¬Ù¡C1571¦~¡A¤@¦ìªiÄõ¶Q±Ú¨Ó¨ì¥L­Ìªº»E·|¤¤¡A·P¹Äªº»¡¡G¡u¥Ã¥Íªº¯«°Ú¡A§Ú¤ß¸Ì¥Rº¡¦óµ¥ªº³ß¼Ö¡A¦]¬°§Ú©Ò¬Ý¨£©M©ÒÅ¥¨£ªº¡Aªºªº½T½TÅý§Ú·Pı¦b¥H¥±©Ò¡B©«¼»Ã¹¥§­{¡B©Î¨ä¥L¨Ï®{®É¥Nªº±Ð·|¤¤¡C§Ú¿Ë¦ÕÅ¥¨£¡A¤]¿Ë²´¬Ý¨£¦Û¤v¦b·s¬ù®Ñ«H¤¤©ÒŪ¨ìªº¤@¤Á¡K¡v¡C1579¦Ü1593¦~¶¡¡A¥L­Ì±N¸t¸gĶ¬°±¶§J¤å¡A³o­Óª©¥»¦¨¤F¤µ¤Ñ±¶§J¤å¸t¸gªºÂÅ¥»¡A¤]¬O±¶§J²{¥N¤å¾Çªº°ò¦¡C

¦X¤@§Ì¥S·|¤¤ªº¶Q±Ú¡A¬°¤FÁקK§Ì¥S·|ÀH®É¨ü¨ì¹G­¢¡A¤@¤ß·Q­n±N¨ä¥ß¬°ªi§Æ¦Ì¨È°ê±Ð¡C1609¦~¡A¦b¶Q±Úªº­n¯Ù¤U¡Aªi§Æ¦Ì¨È°ê¤ýñ¸p¤F©v±Ð¦Û¥Ñªº¾Ë³¹¡A¬F©²¦¨¥ß¡uºûÅ@©v±Ð©e­û·|¡v¡A­t³d°õ¦æ«OÅ@·s±Ðªº«H¥õÁn©ú¡Cº¸«áµÌ¼w¯Pµn¤Wªi§Æ¦Ì¨È¬Ó¦ì¡A»P­C¿q·|©M«H©^¤Ñ¥D±Ðªº¤j¦ÚÁp¤â¡A¼o¤î«H¥õ¦Û¥Ñªº«O»Ù¡C¨â¤è½Ä¬ð¶Vºt¶V¯P¡A²×©ó©ó1620¦~¡A¦b¥¬©Ô®æ«°¥~®i¶}¤F¡u¥Õ¤s¤§¾Ô¡v¡C¤Ñ¥D±Ð¤j³Ó¡A27¦W«OÅ@·s±Ðªº¶Q±Ú³Q±Ù­º¡A°ê¤º²£¥Í¼É°Ê¡A³\¦h¤HÄâ¦Ñ§ß¥®Â÷¶}¤Fªi§Æ¦Ì¨È»P¼¯º¸ºû¨È¡A¤H¼Æ¦h¹F¤T¸U¤»¤dªº®a®x¡C¾ã­Ó¤Q¤C¥@¬ö¡Aªø¹F¤@¦Ê¦~¤§¤[¡A¦X¤@§Ì¥S·|ªº«H®{³£¥u¯à¦b·t¤¤·q«ô¯«¡A¦¨¤F¡uÁôÂ꺺ؤl¡v¡C§Ì¥S·|³Ì«á¤@¦ì»â¾É¤H±dªù¯Ã¡]John Amos Comenius¡^´¿¼g¨ì¡G¡u¸g¾ú§i¶D§Ú­Ì¡A¦³ªº®É­Ô¡A¯«Åý¬Y¨Ç±Ð·|³Q·´Ãa¡A¦ý«o·|¿³°_§Oªº±Ð·|¡A©Î¨Ï¥L­Ì¦b§O³B­«·s¿³°_¡C¯«­n¨Ï¤@­Ó±Ð·|¦b­ì¦a´_¬¡¡B¦º¥h¡BÁÙ¬O¦b§O³B´_¿³¡A§Ú­Ì¨Ã¤£ª¾¹D¡C¡K¥lµÛ¯«¦Û¤vªºÀ³³\¡AºÖ­µÁ`¬O­n³Q¨º¨Ç¨ü¹L¯«¥¿·íºÞ±Ðªº°ò·þ®{¡A¶Çµ¹¦a¤W¨ä¥Lªº¤H¥Á¡C¦]¦¹¡K§Ú­Ìªº·l¥¢¡A­n¦¨¬°¥@¤Hªº¯¬ºÖ¡C¡v¥t¤@¦ì³ìªv­C´µ§J¡]George Jaeschke¡^¤]»¡¹LÃþ¦üªº¸Ü¡G¡u¦n¹³²{¦b§Ì¥S­Ìªº±Ð·|¤w¸g¨ì¤FºÉÀY¡A¦ý¬O¿Ë·Rªº«Ä¤l¡A§A­Ì±N­n¬Ý¨£¤@­Ó¤jªº¬@±Ï¡A¬O¤@¤Á¿ò¯d¤U¨Ó¤§¤Hªº¥÷¡C§Ú¤£ª¾¹D³o­Ó¬@±Ï·|Á{¤Î¼¯º¸ºû¨È¥»¤g¡AÁÙ¬O§A­Ì±oÂ÷¶}³o­Ó¤Ú¤ñ­Û¤§¦a¡FµL½×¦p¦ó¡A§Ú²`«H³o­Ó¬@±Ï´N­n¹ê²{¡C¡K¦³¤@­ÓÁ×Ãøªº¦a¤è¬°§A­Ì¹w³Æ¡A¦b¨º¸Ì¡A§A­Ì¯à°÷¨S¦³ÄߩȪº¡A·ÓµÛ¥Dªº¸t¨¥¨Æ©^Í¢¡C¡v­C§J´µªº¨à¤l»P®]¤l¡A´N¬O²Ä¤@§å±aµÛ©d¤l¨à¤l¡A½ñ¤W·s¥ÍÅM¤Ò²ø¶éªº¼¯º¸ºû¨È«H®{¡C

2. ¬ù¿«±dªù¯Ã¡]John Amos Comenius¡A1592-1670¡^¥Í¥­Â²­z

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1618¦~¶}©l¡A±dªù¯Ã¦b´I¥§§J¡]Fulneck¡^ªª¾i¦X¤@§Ì¥S·|¡C1620¦~¥Õ¤s¤§¾ÔÃzµo¡A¤Ñ¥D±Ð¤j³Ó¡A¦è¯Z¤ú­x¶¤¶i¤J´I¥§§J¡A¥L¥u¦n°kÃø¨ìÁ§°Ç©«¬dº¸¤h¡]Charles of Zerotin¡^ªº«°³ùÁ×Ãø¡A¦¨¤F·í¦a§Ì¥S­Ìªº»â³S¡C¥L¦b¥j³ù¤¤¼g¤F¤@¥»¦W¬°¡u¥@¬É°g®c»P¤ßÆF¼Ö¶é¡vªº®Ñ¡A©Ê½èÃþ¦ü¡u¤Ñ¸ô¾úµ{¡v¡A¥H´J¨¥ªº¤è¦¡³¯­z¤H¦b¥@¤W§ä¤£¨ì¥­¦w¡A°ß¦³¤º¦íªº°ò·þ¡A¤~¬O¤H¯u¥¿ªº¥­¦w¡C«á¨Ó¡A±dªù¯Ã³Q­¢¦A«×°kÃø¡A¥L±aµÛ³Ì«á¤@§å¼¯º¸ºû¨È«H®{¡AÂ÷¶}¥»¦a¡C³~¤¤¦]°§¾j©M½E¬Ì¡A±dªù¯Ãªº©d¨à¬ÛÄ~¥h¥@¡A¦ý¥L¤´¿EÀy«H®{¡A¯«¥²·|¬°¥L­Ì¯d¤@¨Ç¡uÁôÂ꺺ؤl¡v¡C¼¯º¸ºû¨Èªº«H®{°k¨ì¤FªiÄõªº¨½ÂÄ¡]Lissa¡^´Ï¨­¡A±dªù¯Ã¦b·í¦aªº¾Ç®Õ¥ô¾¡C1650¦~¡A±dªù¯Ã¼g¤U¤F¡uÁ{¦M¥À¿Ëªº¨£ÃÒ¡v¡A®Ñ¤¤»¡¨ì¡A¨ºÃh¨|«H®{ªº¥À¿Ë¢w±Ð·|¡A¤w¸g¦¨¤F³Ü¾K¨à¤k¤§¦åªºÅ]°­¡A²³©n©f¢wºÖ­µ¬£±Ð·|À³®¬§ï¡AÂ÷¶}¨ºÁ¶Âp¯«ªº¤Ú¤ñ­ÛºÙ¡C¥L¤]©IÆ~¤@¤Á¸Û¹ê©I¨D¥D¦Wªº¤H¡A¦b¯u²z¤¤©¼¦¹³sµ²¡A¦X¦Ó¬°¤@¡F¦^¨ì¸t¸g¤¤³Ì°ò¥»©M³Ì­«­nªº¯u²z®Ú°ò¤W¡A°kÁרS¦³ª¾ÃѪº¼ö¤ß¡A¨ÃÂǵۥæ³q¡A±oµÛ¯«ªº¼¦¼§¡A­C¿qªºÄ_¶Q¡A¥H¤Î¸tÆFªº®¦½ç¡C¡vº¸«áªiÄõ¾D¹J¹G­¢¡A±dªù¯Ã¤S±aµÛ«H®{°k©¹²üÄõ¡A¨Ã©ó1670¦~³u©ó²üÄõ¡C 

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HISTORY OF THE ANCIENT UNITAS FRATRUM (1457-1722)
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The Bohemian Brethren are a link in a chain of sects beginning with Wyclif (1324-84) and coming down to the present day. The ideas of the Englishman found favour with Hus, and Bohemia proved a better soil for their growth than England. Both Wyclif and Hus were moved by a sincere desire to reform the Church of their times; both failed and, without intending it, became the fathers of new heretical bodies - the Lollards and the Hussites. The former were persecuted out of existence in England by Catholic rulers; the latter prospered in Bohemia, thanks to royal and national support. The burning of John Hus at the stake for his stubborn adherence to the condemed doctrines of Wyclif (at Constance, 6 July, 1415) was considered an insult to the faith of the Bohemian nation, which, since its first conversion to Christianity, had never swerved from the truth. The University of Prague came boldly forward to vindicate the man and his doctrines; the party which hitherto had worked at reforming the Church from within now rejected the Church's authority and became the Hussite sect. Divisions at once arose amongst its members. Some completely set aside the authority of the Church and admitted no other rule than the Bible; others only demanded Communion under both kinds for the laity and free preaching of the Gospel, with some minor reforms. The former, who met for worship at "Mount Tabor", were called Taborites; the latter received the name of Calixtines, i.e., the party of the Chalice. As long as they had a common enemy to fight they fought together under the leadership of that extraordinary man, John Trocznowski, known as Zizka (the one-eyed), and for fully fifteen years proved more than a match for the imperial armies and papal crusaders sent to crush them. Peace was at length obtained, not by force of arms, but by skilful negotiations which resulted in the "Compactata of Basle" (30 November, 1433). The compact was chiefly due to the concessions made by the Calixtine party; it found little or no favour with the Taborites. The discontent led to a feud which terminated at the Battle of Lippau (30 May, 1434) with the death of Procopius, the Taborite leader, and the almost total extinction of this party. The small remnant, too insignificant to play a role in politics, withdrew into private life, devoting all their energies to religion. In 1457 one section formed itself into a separate body under the name of the "Brethren's Union" (Unitas Fratrum), which is now generally spoken of as the Bohemian Brethren. Their contemporaries coined for them several opprobrious designations, such as Jamnici (cave-dwellers) and Pivnicnici (beerhouse men), Bunzlau Brethren, Picards (corrupted to Pickarts), etc. 

The originator of the new sect was a certain Gregory, a nephew of the leading Calixtine preacher, Rokyzana, whose mind was imbued with the conviction that the Roman Church was helplessly and hopelessly corrupt. Gregory therefore decided to found a new Church in accordance with his uncle's and his own ideas of what a perfect Church should be. Through Rokyzana's influence he obtained leave from the governor George von Podiebrad to organize a community in the village of Kunwald near Senftenberg. Michel, the parish priest of Senftenberg, and Matthias, a farmer of Kunwald, joined Gregory, and soon the community counted several thousand members. Their distinguishing tenets at this early period were rather vague: abolition of all distinctions of rank and fortune, the name of Christian being the one all-sufficient dignity; abolition of oaths, of military service, etc. Governor von Podiebrad kept a vigilant eye on the growing community. In 1461 he had Gregory and several other persons arrested on suspicion of reviving the heresies of the Taborites. The accused admitted that they did not believe in the real presence of Christ in the Holy Eucharist, but had partaken of the bread and wine at their nocturnal meetings as common food. They were set free, but, to avoid further interference, Gregory and his companions fled into the Lordship of Reichenau, where they lived hidden in the mountains. There, in 1464, was held a secret assembly consisting of Brethren from Bohemia and Moravia, who accepted as basis of their creed the doctrine that justification is obtained through faith and charity and confers the hope of eternal salvation. The rich were requested to abandon their wealth and worldly pomp and to live in voluntary poverty. The Brethren were to give up private property for the benefit of the Brotherhood. Anyone not observing the brotherhood of faith and practice was to be separated from the community. 

Meanwhile the persecution continued. The Utraquist (Calixtine) priests refused the Sacrament to the Brethren. These, therefore, were forced to constitute a priesthood of their own belief. A bishop and a number of priests were chosen by lot, and the separation from the Utraquists became an accomplished fact. The head of the Austrian Waldenses, who was believed to have received consecration from a real bishop, gave episcopal orders to the ex-parish priest, Michael, and Michael consecrated his friend, Matthias, bishop and ordained several priests. The new Bishop Matthias of Kunwald then reordained his consecrator, to make him a true priest of the Brotherhood. This happened in 1467 at the synod of Lhotka, near Reichenau, where also all those present were rebaptized. The breach with both Catholics and Utraquists was now completed, and the Brethren began to order their community on the model of "the primitive Church". The governing power centred in a council presided over by a judge. Four seniors, or elders, held the episcopal power. The priests had no property and were encouraged to celibacy. The strictest morality and modesty were exacted from the faithful. All acts subservient to luxury were forbidden; oaths and military service were only permitted in very exceptional cases. Public sins had to be publicly confessed, and were punished with ecclesiastical penalties or expulsion. A committee of women watched with relentless severity over the behaviour of their sisters. 

A new persecution quickly followed on the synod of Lhotka. The Brethren defended their cause in copious writings, but in 1468 many of them were imprisoned and tortured, one was burnt at the stake. The death of the governor George von Podiebrad in 1471 brought some relief. Brother Gregory died in 1473. From 1480 Lucas of Prague was the leading man. Thanks to him, and to toleration granted the Brethren by King Ladislaus II, the Brotherhood rapidly increased in numbers. By the end of the fifteenth century there were 400 communities. Pope Alexander VI's endeavour to reconvert the Brethren (in 1499) proved futile. About this time an internal feud in the "Unity of Brethren" led to a renewal of persecution. The Amosites, so called from their leader, Brother Amos, accused their more moderate Brethren of fomenting violent opposition to the Government in imitation of their spiritual ancestors, the Taborites. King Ladislaus II thereupon issued a decree prohibiting the meetings of the Brethren under heavy penalties. In many places, however, the decree was left unheeded, and powerful landowners continued to protect the Brotherhood. Once more the king resorted to milder measures. In 1507 he invited the chiefs of the Brethren to meet the Utraquists in conference at Prague. The Brethren sent a few rude, unlettered fellows unable to give answer to the questions of the professors. The king regarded this as an insult and ordered all the meetings of the "Pickarts" to be suppressed, all their books to be burnt, and the recalcitrants to be imprisoned (1508). 

The Brethren now began to look for foreign sympathy. Erasmus complimented them on their knowledge of truth, but refused to commit himself further. Luther objected to their doctrine on the Eucharist, to the celibacy of their clergy, to the practice of rebaptizing, and to the belief in seven sacraments. Brother Lucas answered in a sharp pamphlet and, having ascertained the low standard of church discipline among the Lutherans of Wittenberg, ceased all attempts at union. At the same time (1525) Lucas rejected the Zwinglian doctrines which some Brethren were trying to introduce. After the death of Lucas (1528) the government of the Brotherhood passed into the hands of men fond of innovations, among whom John Augusta is the most remarkable. Augusta reopened negotiations with Luther and so modified his creed that it gained the Reformer's approbation, but the union of the two sects was again prevented by the less rigid morals of the Lutherans in Bohemia and Moravia. Augusta pleaded for stricter church discipline, but Luther dismissed him, saying: "Be you the apostle of the Bohemians, I will be the apostle of the Germans. Do as circumstances direct, we will do the same here" (1542). Soon afterwards the Bohemian Estates were requested to join Charles V in his war against the Smalkaldic league. Catholics and old Utraquists obeyed, but the Bohemian Protestants, having met in the house of Brother Kostka, established a kind of provisional government composed of eight members, four of whom belonged to the Brotherhood, and appointed a general to lead the armed rebels into Saxony against the emperor. Charles's victory over the Smalkaldians at Muhlberg (1547) left the rebels no choice but to submit to their king, Ferdinand I. The Brethren, who had been the chief instigators of the rebellion, were now doomed to extinction. John Augusta and his associate, Jacob Bilek, were cast into prison; the Brethren's meetings were interdicted throughout the whole kingdom; those who refused to submit were exiled. Many took refuge in Poland and Prussia (1578); those who remained in the country joined, at least pro forma, the Utraquist party. Owing to Maximilian II's leniency and Protestant propensities, the Bohemian diet of 1575 could draw up the "Bohemian Confession of Faith" in which the principles of the Brethren find expression along with those of the Lutherans. Under Rudolph II (1584) persecution was again resorted to, and lasted with more or less intensity down to 1609, when Rudolph's Charter granted the free exercise of their religion to all Protestants. No sooner, however, did external oppression relent than internal dissension broke out in the Protestant ranks. The Consistory, composed of Lutherans and Brethren, was unable to maintain peace and union between the two parties. Ferdinand II, after his victory over the rebellious Bohemians at the white Mountain near Prague (1620), offered them the choice between Catholicism and exile. Many Brethren emigrated to Hungary, but a greater number to northern Poland, where they settled in Lissa (now in Prussian Posen). Even to this day there are in that district seven communities calling themselves Brethren, although their confession of faith is the Helvetic. In Prussian Silesia there are also three communities of Brethren claiming descent from the Bohemian Brotherhood. 

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