Council Called by Stephen Nelson Haskell

International Tract and Missionary Society · Oakland, California · May 14, 1885

FromSigns of the Times, Vol. 11, No. 19.

Council Called.

By Stephen Nelson Haskell

ALTHOUGH Huss had left Prague he was heralding the good news of salvation to thousands who flocked to hear him. He was also busy with his pen. The church at Prague was encouraged by his letters, and the popular movement in favor of the Reformation at that place began to attract attention throughout Christendom. It was discussed at Paris and Oxford as well as at Rome, and the most exaggerated reports were circulated in regard to it. God was kindling a fire by the dissemination of his word that the flood of the dragon could not quench. In the hearts of men desires were being begotten that could not be extinguished by papal denunciations. Three popes were contending for the supremacy. How to put an end to this schism in the church, and suppress the heresy that was springing up in all parts of the country, were perplexing questions. It was proposed that a general council be called and steps immediately taken to bring the disorder to a close.

John XXIII. wrote a letter to the king in which, referring to the sentence of Rome against Wycliffe, he urged the extermination from Bohemia of all who adhered to his doctrines. But all these measures failed to secure their object. Huss had left Prague and he only returned as duty and safety would permit. About this time Huss wrote a most elaborate treatise on the church. In this he freely discussed the importance of the Scriptures as the word of God, and maintained that they should be taken as a rule of faith, and that no appeal from them would be acceptable in God’s sight. He also set forth his faith, and laid down those principles that underlie all reformations. He took the position that all true Christians belonged to the true catholic church, and that Christ is the head of the church; that he himself is the rock, as he declared to Peter. He also showed when the church began to change its character, at what time in its history it began to apostatize. He was in spirit a true Protestant, a true Puritan, before these terms were known, and yet he held fast to certain so-called catholic dogmas, such as confession, purgatory, transubstantiation, etc.

The church party was not blind to the effects of the logical reasoning of Huss. His arguments were replied to by the papists and he defended them. Every attack and reply brought them back to the old battle-ground. The real question at issue was between the authority of the pope and the authority of the Scriptures. A synod met at Prague Feb. 6, 1413, to effect a compromise, but nothing was done by it but to pass prohibitions and say what must be done. The king then tried another expedient. He appointed a commission consisting of the archbishop, the rector of the university, who was a fast friend of Huss, and several other prominent persons. This also failed to accomplish the much desired end. The king became exasperated and banished three of the bishops. There were continued efforts to compromise the matter, but all to no effect. The word of God was the infallible criterion of the reformed party, and the traditions and decisions of the councils were the unyielding rule of the papists. In all of these efforts the reformers gained the ascendancy.

The pope had excommunicated Huss and those who held the same views, and the city had been placed under an interdict. Everything of this kind that could be done to prevent the word of God having free course was done, and yet the cause of truth gained at every effort. There seemed to be an unseen power that controlled every attempt to stop the truth, and gave it a new impetus. The triumphant march of the gospel in the days of the apostles seems to have been repeated during the few years of prosperity in the days of Huss. The time was fast approaching when a general council must be called. There were many things that seemed to make it necessary. The schism which had rent the church, the profligacy and reckless ambition of rival popes, the wide and fearful corruption which had spread from the highest to the lowest dignitaries of the hierarchy, the alleged heresies of Huss and others, and the almost utter neglect of the authority of the church, combined to make the coming council of more than usual importance. The lack of union, and other serious obstacles, stood in the way of the council. These were finally overcome by the emperor, and the council was appointed to be held at Constance, commencing Oct. 30, 1414.

Pope John XXIII. had been driven from Rome by his enemy, King Ladislaus, and had taken refuge with Sigismund, the emperor of Germany. A general feeling existed throughout Europe that something must be done to improve the condition of things in the church. One of the gravest questions to be settled was, which was of the higher authority, the council or the pope. Should it be decided that the council was the higher authority, Pope John feared the consequence to himself. Should it be decided that the pope was the higher authority, then, Who is the pope? would be an interesting question, for there were three that claimed that honor, and each had excommunicated the others, claiming himself to be the true successor of St. Peter. Italy, France, Germany, Bohemia, Hungary, Poland, England, Denmark, and Sweden, made arrangements to be represented at this council. Sigismund had cited Huss to appear before the council and answer for his doctrines. The pope reluctantly summoned the cardinals and bishops. He had many forebodings concerning himself if he appeared there. His friends warned him that if he went he would come back a private man. He therefore took all the precaution possible by securing pledges from the emperor for his safety.

The friends of Huss desired him not to go, and he himself felt that should he go he would probably never return; still he regarded it his duty to obey the summons. The strong desire he had to confess Christ before the vast number of learned men who would appear on that occasion, inspired him to go in the name of the Lord. Nothing seemed to give him more courage than the opportunity to in some way make known the riches of the grace of God. Notwithstanding he was looked upon as a heretic, excommunicated by the pope, forbidden to preach, yet with a spirit free in God, he fearlessly proclaimed the gospel, wrote letters of consolation to his flock, and with the pen maintained his position against his enemies. He always considered himself a member of the catholic church. Since the Scriptures were the highest authority, no bull from the pope, and no condemnation of the church, could, in his estimation, sever him from it so long as his belief and preaching were in harmony with the sacred word. S. N. H.