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John Huss came from the ancient Kingdom of Bohemia, but his voice belongs to our collective religious heritage. He carved a place for himself in the history of revolutionary theology by taking a position that was dangerously contrary to the orthodoxy of his time and his church. Whether Roman Catholic, protestant or of an orthodox denomination this work has far reaching implications for all Christians and scholars. Orthodox denominations find in his style of preaching a resonance with the roots of their church and an older style of religious leadership. Huss can rightly be said to have rocked the Roman Catholic Church to its very foundations, threatening to rip Bohemia permanently from the bosom of mother Church. His subsequent death sentence was utterly unsuccessful in attempting to consign his views to the inferno. To Protestants, particularly those who know the roots of rebellion run deeper and further than Martin Luther ever dreamed, Huss is a hero and a martyr for the cause of religious reformation. He redefined church, fellowship within Christianity and the nature of religious orthodoxy was changed forever by his radical message. To those who do not believe he represents the powerful figure of a man of conscience, determined to get his message to the masses, no matter what it cost him personally. To some John Huss remains unabsolved, unforgiven, but his resolute conviction, right to the very end ensures that as readers we realise he also remains unapologetic. A tragic, racing read by David Schaff that ensures that we know the value of standing up for those beliefs we hold dear as well as the terrible cost. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Six hundred years ago, the Czech priest Jan Hus (1371-1415) traveled out of Bohemia, never to return. After a five-year legal ordeal that took place in Prague, in the papal curia, and finally in southern Germany, the case of Jan Hus was heard by one of the largest and most magnificent church gatherings in medieval history: the Council of Constance. Before a huge audience, Hus was burned alive as a stubborn and disobedient heretic. His trial sparked intense reactions and opinions ranging from satisfaction to accusations of judicial murder. Thomas A. Fudge offers the first English-language examination of the indictment, relevant canon law, and questions of procedural legality. In the modern world, there is instinctive sympathy for a man burned alive for his convictions, and it is presumed that any court that sanctioned such an action must have been irregular. Was Hus guilty of heresy? Were his doctrinal convictions contrary to established ideas espoused by the Latin Church? Was his trial legal? Despite its historical significance and the controversy it provoked, the trial of Jan Hus has never before been the subject of a thorough legal analysis or assessed against prevailing canonical legislation and procedural law in the later Middle Ages. The Trial of Jan Hus shows how this popular and successful priest became a criminal suspect and a convicted felon, and why he was publicly executed, providing critical insight into what may have been the most significant heresy trial of the Middle Ages.
On the five-hundredth anniversary of the 1519 debate between Martin Luther and John Eck at Leipzig, Luther at Leipzig offers an extensive treatment of this pivotal Reformation event in its historical and theological context. The Leipzig Debate not only revealed growing differences between Luther and his opponents, but also resulted in further splintering among the Reformation parties, which continues to the present day. The essays in this volume provide an essential background to the complex theological, political, ecclesiastical, and intellectual issues precipitating the debate. They also sketch out the relevance of the Leipzig Debate for the course of the Reformation, the interpretation and development of Luther, and the ongoing divisions between Protestantism and Roman Catholicism.
David S. Schaff's biography of the Czech priest Jan Hus - whose name is commonly anglicized as John Huss - is eye-opening and detailed, shedding light upon the philosophy and conflicts which led to Huss's execution. Born into an era of immense religious fervor, Huss quickly distinguished himself with a commitment to Christian studies. His youth was spent singing in churches, where he made a subsistence income from donations. His intellectual abilities proven, he was an early attendant of the University of Prague where he acquired degrees. He quickly translated writings of John Wyclif, who himself (illegally in church law) translated the Bible to Middle English. Perceiving immorality on the part of certain clerics, priests and bishops, Huss publicly condemned and ridiculed these moral failings. Events took a tumultuous turn when the Papal schism resulted in two claims for the Papacy, which threw the Catholic church into chaos. Huss's criticisms grew, and so did the number of enemies he had in the church.
This study provides a systematic and comprehensive overview of Hus's ideas on the last things as they are presented in both his work and life. It examines the content and language of his works, particularly his Latin sermons and correspondence, from a literary-historical perspective. It explores general eschatology (Antichrist, purgatory, heaven and hell), as well as its intertwining with the Last Things that Jan Hus experienced personally in his struggle against Antichrist. Thus, the reader will learn not only about Hus's official ideas, but also about his intimate thoughts contained in correspondence written during his exile and even as he was in prison awaiting death. The book also presents Hus's eschatology in the broader context of Church reform. It clarifies how Hus's eschatology developed from its beginnings up to his death, and takes into account the writings of other thinkers whose ideas are connected to Hus's eschatology, such as John Wycliffe, Mili? of Krom??i, Mat?j of Janov, and Nicholas of Dresden. The book also features an introductory prolegomena on Hus's life and work and early reform eschatology, which describes not only relevant Czech influences on Hus's eschatology (e.g. university theology, social-political factors, the Czech preaching tradition), but also European influences (e.g. Peter Lombard, heterodox doctrines).
In early fifteenth-century Prague, disagreements about religion came to be shouted in the streets and taught to the laity in the vernacular, giving rise to a new kind of public engagement that would persist into the early modern era and beyond. The reforming followers of Jan Hus brought theological learning to the people through a variety of genres, including songs, poems, tractates, letters, manifestos, and sermons. At the same time, university masters provided the laity with an education that enabled them to discuss contentious issues and arrive at their own conclusions, emphasizing that they held the freedom to make up their own minds about important theological issues. This marketplace of competing religious ideas in the vernacular emerged in Bohemia a full hundred years before the Reformation. In Preachers, Partisans, and Rebellious Religion, Marcela K. Perett examines the early phases of the so-called Hussite revolution, between 1412, when Jan Hus first radicalized his followers, and 1436, the year of the agreement at the Council of Basel granting papal permission for the ritual practice of the Utraquist, or moderate Hussite, faction to continue. These were years during which the leaders of competing reform movements needed to garner the laity's support and employed the vernacular for that purpose, translating and simplifying basic theological arguments about the Bible, the church's ritual practice, and authority in the church. Perett illustrates that the vernacular discourse, even if it revolved around the same topics, was nothing like the Latin debates on the issues, often appealing to emotion rather than doctrinal positions. In the end, as Preachers, Partisans, and Rebellious Religion demonstrates, the process of vernacularization increased rather than decreased religious factionalism and radicalism as agreement about theological issues became impossible.