The First Unified Church in the Heart of Europe: The Evangelical Church of Czech Brethren

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EVANG. CHURCH OF CZECH BRETHREN

INTERNATIONAL BAPTIST THEOLOGICAL SEMINARY PRAGUE CZECH REPUBLIC

Withdrawn from Library

THE FIRST UNIFIED CHURCH IN THE HEART OF EUROPE

THE EVANGELICAL CHURCH OF CZECH BRETHREN

JIŘÍ OTTER Prague 1992

Contents Foreword..................................................................... 3 I. Historical Roots and Development until the Time of the First Union of Czech Protestants (845-1620) 1. Christian roots on the cross roads between West and East............................................ 7 2. Master Jan Hus and the Hussite Reformation ... 13 3. The Continuation of the first Reformation by the Unity of Brethren......................................................... 19 4. The meeting with the second Reformation in Europe 25 5. The first Union of the Protestants in the Czech Lands 31 II. The Period from the Counter-Reformation until the New Union of the Protestant Confessions (1620-1918) 6. The Czech Underground Church during the Counter-Reformation................................................... 39 7. From the time of Toleration to full freedom.......... 45 8. The Union of the Protestant Churches in a free Republic........................................................................ 51 9. Constitution and work of the unified Evangelical Church........................................................................... 57 10. Theological and spiritual trends in the ECCB. ... 63 III. The Period of new Trials until new Freedom ' in 1989 (1948-1989) 11. Under consecutive Occupation by West and East. . 71 12. Inter-Church relations and Ecumenical co-operation 77 13. The struggle for existence in the midst of society under Communist Regime............................................. 83 14. The struggle for spiritual integrity under the conditions of Real-socialism.......................................... 89 15. The new situation after regaining freedom and democracy..................................................................... 95 IV. Appendix A-D A Information on Churches and Religious Societies in the CSFR, on the Czechoslovak Ecumenical Council und further ecumenical groups............................ 103/ B Information on the Church Office of the ECCB and the Church congregations in Prague................... 106 ( C Orientation survey of the ECCB congregations in Prague................................................................ 107 D Orientation survey of 13 ECCB Seniorates (Districts) in the CSR........................................... 109

Foreword After the restoration of democracy and free speech to Czechoslovakia - the legacy of our non-violent revolution of November 1989 — I was commissioned by the Synodal Council of the Evangelical Church of Czech Brethren (ECCB) to prepare a new edition of the church’s information book, so that it might once more be available in the main world languages to our friends iri foreign countries. The present book is a third edition, expanded and brought up-to-date, following two earlier editions in German and English, which for the past twenty five years have been the main source of information for foreigners about the history of Czech protestantism and the situation of the church in our country. The first German edition was published at the time of the “Prague Spring” of the 1968 by the Gustav-AdolfWerk of the Palatinate Church in Western Germany. After 21st August 1968 the process of political “normalization” declared it to be an illegal publication, subject to investigation by the State Authorities. The rest of the 8,000 copies were thereafter secretly given away to friendly foreign visitors to our Church Office. The English version was published by the Church of Scotland St. Andrew Press in Edinburgh, but unfortunately it was delayed until autumn 1968. The consignment of the first copies delivered to Prague was confiscated at the frontier, and ended up somewhere in a cellar of the Ministry of Culture. From then on, copies were sent from Scotland only to the headquarters of our sister churches in other countries. The publishing of both booklets abroad without official consent caused me as the author many troubles. 3

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The publishing of a new edition of the information book was not possible - in spite of many new negotiations of the Synodal Council with the State Authorities — until 1985. In that time the “normalization” provisions became milder and contacts with churches abroad were easier. The new shortened text was, however, examined thoroughly by the Print Inspection Authority, who had strict “policy guidelines”. Both language versions were then printed in the Palatinate : the German edition was subsidised with the help of Gustav-Adolf-Work, the English with the support of churches in Holland and Scotland. To compensate for its being censored, this edition had completely new topical graphics by Rev. Jiri Zejfart, who had until then been deprived of his state preaching licence. The present third edition, extended and brought up-todate as far as 1989/90, sets out to present the ECCB as the first unified church in central Europe. Rather than attempt a complete historical survey, it identifies clear* landmarks which affected the origin and growth of this church, in the context of the historical and spiritual development of the Czech nation up to the present day. In this was the book aims for brevity (each chapter in only three manuscript pages) : and this has meant both the omission of much important material and the inevitable “sloganising” of the entire text. I wrote the third part, which deals with internal church affairs in the midst of difficult external conditions of “real socialism”, on the basis of many years of service on the Church Headquarters (from 1965 onwards, 25 years at the time of writing). The last chapters were written in a relatively short time, a period of a few months : but still only after painstaking study of domestic and foreign material to ensure factual accuracy and a unbiased approach. July 1990 - Jiri Otter

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Historical Roots and Development until the Time of the First Union of Czech Protestants 845-1620

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1. Christian Roots on the Crossroads between West and East 845-1392 The Czech lands - Bohemia and Moravia - are situated on an important crossroad between the European West and East, which influenced their historical development and also their Christian traditions from earliest times. Christianity came to this region shortly before 800, after the liberation of the country from the domination of the pagan Avars. Archeologists have recently discovered remains of Church buildings from the eight and early ninth century, especially in southern Moravia, which seem to belong to the old Celtic (Irish-Scottish) mission. In 845, fourteen Czech tribal princes were baptized in Resensburg, Bavaria. From that time onwards German missionaries from the west intensively evangelised the country and introduced the Latin Liturgy, which, however, was not intelligible for common people. It was more the political and cultural influence of the German Franks which increased in the area. In an effort to moderate this German pressure from the West and to establish also spiritual contacts with the Eastern Church, the Great Moravian prince Rastislav invited in 863 Greek missionaries from Constantinople. These were the Slav brothers Konstantine (later called Cyril) and Method(ius) from Salonica in Macedonia. They ^introduced for the Czech people a new script - Glagolithic, Cyrillic - adapted from the Greek alphabet which was modified for the Slav language, and translated the most important passages of Holy Scripture into the Old Slavonic dialect which was easily understood by the local people. They also introduced Slavonic Liturgy as 7

a new type of divine service. Thus they laid the foundations for slav literature and culture. (The Old Slavonic script became the basis for the script of Orthodox Slavs: Russians, Ukrainians, Serbians and Bulgarians). After Methodius’ death in 885 new western influnces from neighbouring Bavaria prevailed once again in the country. Following to the decline of the Great Moravian Empire which succumbed to the raids of the Hungarians (903—906) the Czech lands were in continued bondage to Roman-German Latin Christianity and western culture. (The Slovak region which had also belonged to the Great Moravian Empire, soon came under long lasting hegemony of Hungary). *

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Early in the tenth century, the famous Prince Václav of the House of Přemysl (known also as “Good King Wenceslas”) became an important representative of a profound western-style Christian piety. He was murdered by his younger brother Boleslav who did not agree with his peaceful policies. Wenceslas was soon adored as a saint and later canonized as the patron saint of the Czech nation. After the foundation of the Prague Bishopric in 973, this western style of mission was extended from Bohemia eastwards to Poland and Baltic area, especially by the activity of the second bishop of Prague, Vojtěch (Adalbert), who died in 997 a martyr’s death while a missionary among the pagan East Prussian tribes. To the important Christian personalities of early Middle Ages belonged Princess Anežka (Agnes) of the House of Přemysl, a daughter of the Czech King Přemysl Otakar II. She devoted her life to the Franciscan ideal of poverty and service. In 1234 she founded the first monastery of St. Clara in Prague. The most outstanding Czech Christian Medieval figure was the pious Emperor Charles IV whose father came from the House of Luxemburg, and mother from the House of Přemysl. During his reign the city of Prague became an important metropolis of trade and culture. In 1344 Charles founded in Prague the Archibishopric and 8

in 1348 the first University in central Europe. Prague was soon the third greatest city in the whole of Europe. Numerous new buildings and works of art in “Golden Prague” belong to this period. At that time the Czech lands ranked among the most developed Christian cultural lands.

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By the end of the 14th century a new spiritual and social tension appeared within the Czech nation as a result of the pursuit of a true Christian renewal of the corrupt Roman Papal Church. This growing revival movement was prepared by the preaching and teaching of significant spiritual leaders, such as Konrad Waldhauser, a German preacher in Prague, Tomáš (Thomas) of Štítné, land squire, and author of Czech religious tracts, Jan Milic of Kroměříž a Czech preacher for moral improvement, and Matěj (Mathias) of Janova, a biblical scholar who later took to eschatological trend. Subsequent reforming activity found its spiritual centre in the Bethlehem Chapel, found in 1391 in the very heart of Prague, for the preaching of God’s Word in the Czech language. From 1402, with Master Jan Hus in the pulpit, it became a source of inspiration for the first, Hussite Reformation. The spiritual malaise of the mediaeval church could only be healed by radical means. The first reformers began by trying to take milder steps : but after giving up hope that the Pope would be able to heal the church, they turned to the General Council of the Church. But this highest assembly of church dignitaries was not even able to understand the need for reform so that the church might fulfil its true mission of following Jesus Christ in obedient faith. Finally the reformers opposed both the Pope and the Council, having revealed them both, on the grounds of holy scripture, to be anti-Christ. The Christians of the First Reformation in the Czech lands were ready to follow the poor Christ and to forego the power and honour of this world ; they were ready to make the very highest sacrifice for the victory of truth.

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“Our merciful Lord, who bequeathed to those who fear him the nourishment in the seed of his Word, instituted that the Word of God should not be bound, but, on the contrary, its preaching in his Holy Church should be above others most free. This Chapel has been called Bethlehem, which is interpreted as the ‘House of bread’, because the common people and the faithful ones of Christ are to be fed here by the bread of the holy preaching. ” From the Foundation Document of the Bethlehem Chapel in Prague, 24. 5. 1391. “Faithful Christian, search for the truth, hear the truth, learn the truth, love the truth, speak the truth, hold the truth, defend the truth until death.” The Motto of the preaching of Master Jan Hus in the Bethlehem Chapel in Prague. “When I saw many people piously carrying the bones and relics of different saints for their protection I chose the bible, my chosen one, as companion on my pilgrimage, — to have it with me at all times for protection and consolation in my distress. I always considered it more useful to have at hand the words and counsel of the holy prophets, the apostles, and Christ himself, speaking to my heart, than their bones or other lifeless things.” Matthew of Janov, The Rules of the Old and New Testament, 1388

“It is clear that no one is bound to believe anything except what he is moved by God to believe, but God moves no man to believe what is false. ” (Master Jan Hus in his Treatise on the Church, VI. of 1413)

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The Bethlehem Chapel in Prague Old Town, where Master Jan Hus preached. (Restored in 1954). 11

Master Jan Hus at the stake in Constance, 6th July 1415 : after an illustration from an old German chronicle of Ulrich von Reichenbach. 12

Master Jan Hus and the Hussite Reformation 1402-1434 The reforming Hussite movement, which Czech historians justly understand as the first phase of the Reformation in Europe, preceded the reformations of M. Luther in Germany and J. Calvin in Switherland by a full 100 years. Master Jan Hus, whose martyr’s death was a signal for a stormy revolt of the Czech nation, became a reformer as a public preacher in the Bethlehem Chapel and as a pioneer of spiritual revival through singing of Czech religious hymns by the whole congregation. As philosopher and theologian, and soon Rector of the Charles University, he was especially influenced by writings of English Reformer John Wycliffe. (After 1381 when Richard II of England married Anne of Bohemia, the daughter of the Czech king Charles IV, many Czech students studied in Oxford, from where they brought the teachings of Wycliffe to Prague). Hus, too, strove for a better understanding of the Bible and for spiritual renewal of the Church. As early as in 1412 he stood up against the sale of indulgences and against the general corruption of the medieval papal Church. In his writings he stressed the need for a true biblical faith subject to the Word of God in al spheres of life. For his faithfulness to this discovered “Truth of Christ’s Gospel” he was declared a heretic, sentenced to death by the General Church Council of Constance and burnt at the stake on July 6th, 1415. 13

Both Hus and his followers, such as Master Jerony (Jeronýme) of Prague, burnt in Constance a Hus’supporter in 1416, Master Jakoubek (Jacobellus) o. Stříbro, the successor of Hus in the pulpit of Bethlehem Chapel and in the Rectorship of the University, Master Mikuláš (Nicholas) of Pelhřimov, the first elected Bishop of the Hussites, and later Peter of Chelčice, lay thinker and religious pacifist, in their struggle for obedience to the “Law of God” were no less biblically faithful and no less radical in their conception of reform than later representatives of the Second Reformation. This was particularly demonstrated in their efforts to subordinate the medieval institutional Church to the Word of God and in applying lay and democratic principles to Church government and liturgy. No less important was their postulate that not only the Church itself, but also the whole of society, should be subordinated to the kingly rule of Christ. The reform programme of the Hussites was briefly formulated in the “Four Prague Articles” of 1420 :1. Free preaching of the Word of God : II. The administering of 9ilthe Lord’s Supper in both kinds (the chalice also for ilavmen): III. The taking away of all kinds of secular authority and property from the priests : IV. The _ punishing of all public sins, even those of the clergy. — In respect of the second Article, the Hussites were also called “Calixtines”, or later “Utraquists” — “in both kinds”. Holy Communion was first administered in this way in 1414 in the Church of St Martin-in-the-Wall, Prague. The chalice became the symbol of the Hussite Reformation, which in its teaching soon took on a specifically eschatological character. The Hussite principles were subsequently applied by a special Christian community in a newly founded southbohemian fortress of Tábor (named after biblical mount of Thabor), in which a strict social order of equal rights including property, was introduced, following the principles of the early Christian Church. The reforming efforts of the Hussites met with strong resistance on the part of both ecclesiastical and secular power. For many years they had to face repeated attacks. Their poorly armed troups, called “The Warriors of God”, led by the brilliant commander Jan Zižka and, after his 14

sath, by the priest Prokop the Great, won resounding ictories over well-armed crusading armies from the ■vhole Europe and finally compelled the Roman Church to negotiate with the “Czech heretics”. By that time almost all of the Czech nation adhered to Hussite ideas. At the Council of Basel in 1433 the chief reform demands of the Hussites were acknowledged by the Papal Church as “Compactata” (agreement). During the later periode, two chief Hussite parties, the radical Taborites and the moderate Prague Wing, were involved in heavy spiritual and political controversies which escolated into woeful struggles and resulted finally in the tragic battle of Lipany in 1434. The victorious Prague Wing then made a compromise with Rome, under only one condition, of free Communion in both kinds. The classical line of the Hussite Reformation found its most significant theological expression in the Confession of Tábor of 1431, written by the bishop Master Mikuláš of Pelhřimov. Hussite ideas soon spread into other European countries finding new supporters even in England and Scotland. One of the Czech Hussite missionaaries, Pavel Crawar, a physician “well versed in sacred literature” went as far as St Andrews in Scotland where he finally met a martyr’s death. Found to be a heretic “maintaining all erroneous articles of the Pragites and of Wyliffe”, he was burnt to ashes on 23rd July 1433. On the other hand, the English preacher Peter Payne came as a Wycliffist to Prague to join the Hussites und to help them in their struggle. The reformist tracts and revolutionary “manifestos” of the Hussites were widespread in the whole of Europe.

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‘I said a large number ofpeople, numbering, I suppd nearly ten thousand, as I was preaching in public, ‘S< my beloved brothers, what a care for your salvation i shown by the faithful preachers of Christ in othei countries ; they yearn to pour out their whole soul, if only they can keep us in the gospel of Christ, even the Lord.’ And I added, ‘Why our dear brother Richard, partner of Master John Wyclif in the toils of the gospel, hath written you a letter of so much cheer, that if I possessed no other writing, I should feel bound by it to offer myself for the gospel of Christ, even unto death. ’ Christ’s faithful ones were fired with such ardour by the letter that they begged me to translate in into our mother tongue. I am thankful that Bohemia has under the power of Jesus Christ received so much good grom the blessed land of England through your labours.”

(From Hus’ answer to the Letter of Master Richard of England, September 1410. — The translation still exists in the University Library of Prague) “Faithful and beloved of God, I entreat you to abide by the truth of God which I have written and preached to you from the Holy Scriptures . . . I am writing this letter in prison, expecting the sentence of death, yet fully trusting in God that I shall not swerve from his truth.” (Master Jan Hus in his letter from Constance “To all faithful Czechs”, 10. 6. 1415)

“Hus became the foremost speaker of the reform programme, the realisation of which involved not only the Czech 1 burghers and the land people, but also a considerable number of the clergy and the nobility. Hus sacrificed his life for the reformation struggle.”

A. Molnár, “Renewed by the Word”, 1977, p29.

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The interior of the Hussite church Martin-in-the-Wall in Prague, where in 1414 - for the first time in Europe - the Lord’s Supper was celebrated in both kinds. The church was renovated in 1981. 17

The Hussite town fortress Tabor (a centre of the Hussite movement) in South Bohemia : after an old engraving. 18

3. The Continuation of the First Reformation by the Unity of Brethren 1457-1575 The first Hussite phase of the Czech Reformation found a significant continuation in the Brethren Reformation. From the radical circles of the Hussite party, which did not agree with the compromise with Rome, new reforming endeavours developed in the midfifteenth century during the reign of the “Hussite King” Jiří (George) of Poděbrady, - the Unity of Czech Brethren (Unitas fratrum). In 1457, groups of faithful Christians influenced by the teaching of the popular religious thinker Peter of Chelčice and the sermons of the Hussite archbishop Master Jan Rokycana, settled in a remote Eastern Bohemian village of Kunvald. Their leaders were a friar Řehoř (Gregory) of Prague and Hussite priest, Michael of Zamberk. They formed a congregation of men and women according to the example of the early Church. In contrast to Hussite warriors, the Brethren, as “people with no sword”, stressed the uncompromising following of Jesus Christ as the “Silent King” and the “Lamb of God” on his “narrow way”. After ten preparatory years, they decided to break their remaining ties with the worldly Utraquist Hussite Church. During Easter Week 1467 they elected their first priests — mostly laymen - who were ordained by a Waldensian bishop. Among later outstanding thinkers and leaders of the Unity were Lukas of Prague, foremost theologian and organizer, Jan Augusta, hymn composer, later influenced 19

by Luther’s teaching, Jan Blahoslav, eminent theologian and scholar, translator of the New Testament, and Jiří (George) Strejc, translator of Psalms, later influenced by calvinistic teaching. The Unity of Brethren deepened in many respects the original reforming concepts of Hussitism, although it was only a small minority of the nation and in spite of being outlawed and continually persecuted by both secular and ecclestical authorities. By its exemplary Christian life and later also through the achievments of its theological and cultural endeavours, especially the Kralice Bible (a new Czech translation from original languages in six volumes and provided with short comentary, published 1579—1593 in Kralice, Moravia), many editions of Hymnbooks, Confessions of Faith, Catechisms and Church Orders, the Unity of Czech Brethren represented the most significant phenomenon of Czech spiritual life in the 16th and 17th centuries. The basic conception of the fraternal fellowship in the simple life and work of the Unity was expressed in this Latin formula : “In principiis unitas, in dubiis libertas, in omnibus caritas”. (i. e. In principal things unity, in doubtful things liberty, in all things love). By special emphasis on Church discipline and orders the Unity of Brethren came very near to the calvinist conception of the Church, with its theology of the sumpreme rule of Christ in all spheres of Christian life. The most famous representative of the Unity of Czech Brethren was its last Senior (Bishop) Jan Amos Komenský (Comenius, 1592-1670). He achieved worldwide fame as a theologican, philosopher, educationalist and Christian pacifist. For half his life he had to live abroad as an exile and yet he became, through his very varied work, one of the gratest men of his time. With respect to his pedagogical and linguistic writings he was justly called “the teacher of the nations”. With his vision of a future international Christian community and his search for a new peaceful fellowship of Nations Comenius anticipated modem thought. His spiritual heritage is still very much alive and relevant, especially through the newly discovered voluminous Latin work “General Consultation in the Improvement of Human Things” of 1566. (The sixth part 20

of this Work, PANORTHOSIA - “Rectification of all things”, includes Comenius’ drafts for improvement of human relations in the spheres of religion, philosophy, science and politics). As an exile in the “Labyrinth of the World”, Comenius pointed to the inner “Paradise of the Heart”. He saw the beginning of a new way to the renewal of both church and world, in personal conversion and repentance of all Christians. He directed his Czech church and all evangelical “Unities” to this, especially in his booklet “The Legacy of the Dying Mother Unity of Brethren” (1650) His unshakable faith in Jesus Christ, not only as crucified Saviour and the risen Lord but also as the Lord who will return in the last days, helped Comenius to endure even the most severe tribulations and trials. At the end of his life, Comenius combined his vision of the general reconciliation of all things with analysis of the spiritual visions in the book of the Revelation of John. Yet he never lost sight of the tasks of this world in which all Christians are called to work for Christ’s Kingdom. Comenius helped in great measure to develop Czech Brethren theology, although he himself could not add much to its heritage. However, through his work he expanded the spiritual and practical motifs of the Czech Reformation in the world of his time.

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“Let us heartily rejoice and give thankful praises to our heavenly Father and the Son and the Holy Spirit, who in these dangerous times has drawn to close us in His mercy. Let us sing to him our thanksgivings. Come, o Lord, awaken the people from their dreams so that Thy truth may disperse all infatuations and all people, after having known Thy truth, may serve Thee alone. Help us to persevere in Thy love so that we may love our neighbours and with Thy peace in our hearts, prosper in Thy mercy.” (From the first hymn of the Unity of Brethren at the founding congregation of 1467)

“The schools should be not only workshops of humanity, seedbeds ofpartnership and prelude to the wl^ole life, but also workshops of celestial wisdom, paradise of the Church and prelude to eternity — according to God’s intention and goal.” (J. A. Komenský in the Introduction to his “Didactica Magna” - Great Didactic of 1657)

“Indeed, Comenius has expressed very much of the richness of the Unity and of the Czech Reformation in general. In keeping with its spirit, he relied completely on scripture. His writings are wonderfully permeated with the message of the scriptures. To Comenius the bible is the only source of faith and the only rule of life. The church must be shaped by the Word of God and listen to it faithfully, rather than rule over it. It is to be regretted that in his conception of hope, Comenius was not guided by the scriptures so remarkably as in his rule of faith and love.” R. Říčan, “From the Daybreak of the Reformation up to the Present Time”, pl93

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The old Czech Brethren church building on the site of the first meeting hall of the old Unity of Brethren, at Kunvald near Zamberk, East Bohemia. 23

Original edition of the Kralice Bible (1579-1593) in six volumes, with the New Testament in front. 24

The Meeting with the Second Reformation in Europe 1517-1575 During difficult times in the 16th Century the Czech Reformation received considerable spiritual support from the German and Swiss reformations. The later Hussites soon found in M. Luther and Ph. Melanchthon, both brothers in evangelical faith and important political allies. At the Leipzig Disputation Luther took an open stand on the side of the Hussites, who henceforth saw his work as the continuation of the legacy of Master John Hus. They also appreciated very much Luther’s words that “Hus was sentenced and burnt contrary to law” and that “the Hussites are good Christians”. The writings of Hus and his followers were printed in Germany and the writings of Luther were translated into Czech. Hussite students were educated at German Protestant universities. Thomas Munzter, as long as he was seen as Luther’s supporter, was in 1521 welcomed in Prague where he tried to gain the favour on the Czech Brethren through his Social Manifesto. In their growing dissatisfaction with the compromise agreement of Compactata - which only gave ground on the 2nd of the “Four Prague Articles” of 1420 (Communition in both kinds) - the radical Hussites could appeal with Luther’s support to the original principle of John Hus, that all of life be subordinated to the Word of God in the Holy Scriptures. Also Luthers teaching on “reconciliation by faith only” found among the more progressive Hussites an increasing echo, so that they finally separated themselves from the old Hussite Calixtines-Utraquists and founded their own NewUtraquist-Church. 25

The later Czech Brethren in the Unity also found Luther’s message of a free Gospel very consonant with their own. On the other hand, the Latin “Apology of Holy Scriptures” written by Brother Lucas of Prague found special favour with Luther. Closer relations of the Czech Brethren to the German reformer developed rather cautiously at first, but later became very friendly. However, because of their fundamental doctrines of obedience to the Law of God, practical Christian faith and consequent Church discipline, the Brethren could not quite agree with Luther’s conception of Christian freedom. Also on the question of the Lord’s Supper they engaged in theological discussions with Luther in a great number of letters. In the end, Luther expressed his good opinion of Brethren Christology and Church discipline, and closed the discussion with a wish that both sides should serve each other through the special gifts bestowed upon them by God. The progress of Lutheranism in the German Lands encouraged the Brethren to take more daring action in their homeland. In 1535, soon after the publication of the Augsburg Confession of 1530, they published their Brethren Confession of Faith, the Latin translation of which was provided by Luther himself, who also wrote a commending foreword to this “good Czech evangelical Confession”. Later the Czech Brethren resumed closer contacts with the Swiss Reformation, especially with H. Zwingli in Zurich, M. Bucer in Strassburgh and J. Calvin in Geneva, having found the simple reformed doctrines and the presbyterián Church order very close to their own conceptions. John Calvin remembered the example and spiritual legacy of John Hus in his Tract against the Papal “Warning Letter” to the emperor Charles V (of 1544) in which he characterized the circumstances of Hus’ treatment in Constance as evidence of the persistent perfidy of the Roman Papal Court.

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However, even with respect to the Swiss Reformation the Unity preserved its identity. It was handicapped by a fear of entrusting laypeople with church government, and so was shaped by its priests. Its special gift was to hear the voice of the silent and merciful Christ in the gospel. The piety of the Unity was profound and warm, and in one special way elevated above all Christians churches : it refused any kind of violence in matters of faith. Thanks to the early ecumenical contacts with the Reformation Churches abroad, the Unity of Brethren found it easier to endure the times of persecution; and later it extended its activities even to neighbouring Poland, where it became a leading component of the Protestant minority. The treasury of spiritual hymns of both streams of the Reformation in Europe was another very helpful means of mutual enrichment and better understanding. German evangelical hymns were translated into Czech and many Czech texts and tunes were taken over into the German hymnbooks. The Brethren took over many French Psalms into their hymnaries.

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“How wonderful and very delicious is the mercy of God, who treats all of us both as sinful and sinless at the same time ! So that the sin both remains and disappears !”

A fragment of a formula characterising Christians, in Luther’s First Commentary on the Epistle to the Romans, 1516. “I have hitherto taught and held all the opinions of Hus unawares. We are all of us Hussites without knowing it. I do not know what to think for amazement. It is high time we joined with the Czechs and abolished the hatred and jealousy on both sides.” (Dr. M. Luther in his letter to Spalatin of February, 1529) “Special evidence of Roman perfidy is the case of Jan Hus whom the Roman adversaries murdered in a terrible way, when they lured him in to a trap in Constance under the pretext of safe guidance. - This time however, we live in another situation. The world, though blind in Hus’ time, has become seeing. The Germans still have a very vivid memory of that disgraceful deed. ” (Dr. J. Calvin in his Tract against the Papal Warning of 1544)

“In the teachings of these Brethren I have found the great miracle that they abandoned the human doctrines and meditated on the Law of God by day and night; and that they are well versed in the Holy Scriptures”. (Dr. M. Luther in his Foreword to the Wittenberg Edition of the “Brethren Confession of Faith” of 1538)

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Title page of the New Testament, the sixth volume of the Kralice Bible (1583). 29

Portrait of J. A. Comenius on the title page of the first edition of his Collected Writings (1657). 30

The First Union of the Protestants in the Czech Lands 1575-1620 The Reformation in Europe led to permanent separation of the new Protestant churches from the Roman Church. Unfortunately, the Reformation itself was divided from the very beginning into several confessional streams. The Protestants in the Czech lands were among the first to join together into a confessional union: but this was conditioned more by political pressure from outside than by inner ecumenical need. In the second half of the 16th century the Protestants in Bohemia and Moravia were divided into three main groups. The greatest in number was the Hussite Utraquist Church which was divided into the Old and New Utraquists; then the Lutheran Church (whose members were mainly Germans living in the country); and finally the Unity of Brethren. During the reign of the Catholic Habsburgs the Counter-Reformation activities of the Roman Catholic Church grew very intensively on the initiative of the Jesuits, although the Catholics had only a 13% representation in Parliament. The Protestant estates, representing also the individual churches, had to face the Roman Catholic pressure through joint political action. They endeavoured to check the recatholicising attempts of the Hamsburg rulers and to save the religious freedom in the land on the ground of the “Compactata”. On the other hand, the radical Protestants refused the compromise of the “Compactata” as a hindrance to true Reformation in the country. 31

In order to resist more firmly the growing Catholic pressure, the Protestants united in a consistent political from, manifesting also their spiritual unity in the questions of faith and confession. Finally, at the Land Congress in 1575, they demanded a solution to the religious situation based on an imperial acknowledgement of a new common Protestant Confession of Faith and a new Church Constitution. For this purpose a special theological commission was constituted in which all Protestant confessions in land were represented. The new Confession of Faith (Confessio Bohemica) was prepared on the basis of the Augsburg Confession, linking up also with the Hussite Four Prague Articles and the Decrees of the Hussite Assemblies, and in some parts echoing the Second Helvetic Confession and the Heidelberg Catechism, which corresponded with the contemporary theological orientation of the Unity of Brethren. The authors of Confessio Bohemica succeeded in their common aims of maintaining both the clear reformation content of the new confession with its accent on the justification by faith (“Sola fide — sola gratia”), and the typical accents of the Czech Reformation: both Hussite, with the accent on obedience to the Law of God in all spheres of life; and Brethren, accenting the “fruits of faith” applied to daily Christian life, the consistent application of church discipline and the obedient carrying of the cross: all understood as being among the signs of a true Church of Christ. In this respect the new confession represents one of the early ecumenical Reformation documents of a sincere and extraordinary conciliation of the Czech Reformation with the classical streams of the German and Swiss Reformation. This common “Czech Confession” of 1575 was solemnly presented by the Czech estates to the Emperor Maxilian II on 17.5. 1575 as a religious programme of all Protestants in the Czech lands. After having been promised only general religious freedom by the Emperor, the Protestant estates proceeded later more consistently in their effort to guarantee a full confessional liberty. Finally, in 1609 they exacted from the Emperor Rudolf II the “Letter of Majesty” (Imperial Charter) which 32

aranteed and even legalised for Protestants equal fhts with Roman Catholics in the Czech Kingdom iven for the serfs! New attempts of the Catholic party [baffle the further uniting efforts of the Protestants :re without success. Full religious freedom opened ays for new reforming activities. Bibles and religious vangelical books were published in still more editions. ?his period was to be called later the “Golden Age” of Czech religious literature. These hopeful times of Protestant progress, however, dir not last longer than eleven years. Both the new political development in the realm of Europe and the growing disunity among the Protestant estates in the Czech lands led to a woeful end of all new chances of the Czech Reformation and its individual churches. More accurately, we must add that the Czech Confession adhered very closely to the Lutheran Confession, for diplomatic reasons. Nevertheless, it harvested the fruits of theological discussions within the Hussite movement, later between Hussites and the Unity, and finally between the Czech and the World Reformation. Because of this special character the Czech Confession managed to avoid theological rigidity and confessional pride, and remained available for theological discussions. (No wonder then that the unified Czech evangelical church will profess four Confessions : Brethren and Czech Confessions, and also the Lutheran and Helvetic Confessions). This ecumenical openness of the Czech Confession was also an expression of the church’s understanding of faith as a gift of God. No-one can be forced to believe. The Czech Confession was a great help in achieving not only religious but also national tolerance. It was no accident that very lively contacts developed between Czech and Slovak protestants at this time.

33

“Our ancestors had to suffer many adversities for tl true faith, wanting to endure in the received truth and pure Word of God, and to bequeath to us, their heirs, s a precious treasure revealed from our God and Lord For that reason we ask your Imperial Majesty, jointly, unanimously, that we may serve our God and Lord in j freedom of our Christian religion.”

(From the Foreword of the Czech Protestant Estates t the Czech Confession of 1575, on May 17th 1575). “Some historians mention characteristic Czech features of the Unity of Brethren, with respect to tendencies showing the national elements in the Christianity of different nations. They esteem the “original brotherhood” of the Unity more highly, and regard the influence of other churches as damaging this original root. However, if we believe that the same Holy Spirit enlightens and sanctifies the whole Church of Christ without distinguishing national differences, we can also accept that our fathers learned from the protestant churches abroad. They were entitled to do so as God’s children, who have the right to share all gifts given to every part of the church”.

R. Říčan, “From the Dawn of the Reformation up to the Present Time”, 1948, pl78.

“The Czech Protestant historian Prof. F. Hrejsa has characterized the “Czech confession of 1575” in his monograph as an organic and ecumenically tolerant conciliation between the Czech reform movements of the Hussite and Brethren coinage and the classical confessional heritage of the European Reformation. This opened the way to mutual peaceful underatanding and interconfessional dialogue. ”

(Professor A. Molnár in his article for the memorial volume “The Churches in the World”, 1977, p. 209).

34

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Advent song of the Czech Brethren, for a special edition of the old Brethren hymnary (1581). 35

Decoration page from Comenius’ Latin work “Panorthosia” with the peace slogan “Omnia sponte fluant, absit violentia rebus” - “Let all things go their own way without violence”. 36

The Period from the Counter-Reformation until the new Union of the Protestant Confessions

6. The Underground Church during the Counter-Reformation 1620-1781 In contrast to the German and Swiss reformations which were soon able to extend their influence to other countries, the hopeful development of the Czech Reformation was almost totally suffocated during the following hard period of Counter-Reformation. The “Czech Revolt” in 1618 against the Roman Catholic Habsburg emperor Ferdinand II was unsuccessful — and led soon to the outbreak of the Thirty YearsWar. The Czech Estates, who had elected as their king Frederik of the Palatinate (the son-in-law of James I of England), were defeated in the Battle of the White Mountain near Prague on 8. 11. 1620. In consequence, the religious and national liberty of the Czech people — 90% of whom at that time were of evangelical faith — was lost for the next 300 years. The start of the Counter-Reformation on the part of the victorious emperor was very cruel. Twenty seven Protestant leaders of the revolt were executed in the Old Town Square in Prague on June 21st, 1621. The nobles and burghers who refused to renounce their faith were forced into exile and had their ptoperty confiscated. By military power, combined with Jesuit intrigues, the rest of the population was ordered to accept the Roman Catholic faith. About 30,000 Czech Protestant exiles were scattered all over Europe. Among them was the last bishop of the Unity of Brethren J. A. Comenius who travelled as a pilgrim through many countries striving 39

for a better educational system, for enhancing of the spiritual life (Praxis pietatis) and for peaceful understanding among the nations. Another famous Czech exile of that time was the engraver Václav Hollar, who ended his eventful life in England. The Westphalian Peace of 1648, which ended the Thirty YearsWar, brought no relief to the Czechs at home or to those scattered abroad. Comenius himself died in his last exile refuge in Amsterdam in 1670 after having seen all the hopes of Czech Protestants buried. For them he wrote his farewell booklet “The Bequest of the Dying Mother — the Unity of Brethren”. The period of 160 long years of a merciless Counter­ Reformation was appropriately called the “Age of Darkness”. It looked as if no remnants of Protestantism would remain in the country of Jan Hus. Nevertheless, the sparks of evangelical faith never died away completely with the Czech people. In spite of continuous persecutions, small groups of secret faithful Protestants, called the “Quiet in the Land” or the “Hidden Seed”, gathered illegally together for secret worship in remote places in the forests, rocks and caves. They were spiritually cheered and uplifted by Czech preachers in exile coming from neighbouring Saxony and Poland. Secret Protestants kept their Bibles and religious books hidden in different places to save them from the searching Jesuits and soldiers. New religious books were later printed in German lands and brought secretly to Bohemia and Moravia. This was a great help for Protestant parents in the education of their children in the Faith of the Fathers. The Czech exiled Protestants were soon replaced by foreign nobles and burghers, mostly Germans. They obtained from the Habsburg rulers special privileges and were able to build in Prague and other cities their rich Baroque palaces, living in careless luxury to the detriment of the poor common people. The close connection of the Roman Counter-Reformation with the Habsburg dynasty was to influence later very negatively the attitude of the Czech people toward the RomanCatholic Church. The Czech religious exiles and later also voluntary emigrants (among them many famous musicians of the 40

Baroque period) found refuge in the Protestant districts of Germany and in Slovakia, which at that time belonged to Hungary and was spared the stronger forms of the Counter-Reformation. In Saxony they came under the influence of Pietism. Among the newly established settlements the most famous became Herrnhut in Lusatia. Founded in 1722 on the estate of Count N. L. Zinzendorf, it soon became the birthplace of the Brethren world-wide missionary activities. The Moravian Church (Moravians), originating from the descendants of the Old Unity of Breathren in Moravia, was established in Herrnhut in 1749 as the Renewed Unity of Brethren, linking up with the old Czech Protestant traditions. (The Czech immigrants in the U.S.A, founded their first Brethren Church in Georgia as early as in 1736). Thus the legacy of the Czech Reformation was not forgotten and even had free access to the wide world. We cannot close this chapter without considering the bitter lot of the exiles. For some of them life was so difficult that they returned home and joined the self­ redeeming Roman Catholic church. However most of them bore their heavy burden and remained faithful to Jesus Christ. We give them honour : they are to this day a proof that neither the nation nor the homeland are to be taken for the highest values. Jesus Christ is above all, and the whole earth belongs to him.

41

“I leave thee for thy special heirloom the Book of God, the Holy Bible, which my sons translated from the original languages into Czech with the utmost diligence (on which work several learned men had spent fifteen years of labour); and the Lord blessed their labours so significantly that there are but few nations which may hear the holy prophets and the apostles speak so truly and clearly in their own language. - Accept it then for thine own jewel, my beloved land, and use it to the glory of God and to thine own upbuilding in good. And although our enemies burned as many copies of this book as they could find, still believe and doubt not that God’s Word shall be preserved.” (J. A. Comenius, “The Bequest of the Unity of Brethren”, 1650, Chapter XIX) “In vain will a man seek for good fortune in this world. He must first find God who revealed himself in Christ. His living Word, as it is contained for us in the Holy Scripture, is more than all human wisdom, nay, it is more than all theology. His commandments stand high above human laws.” (J. A. Comenius in his last writing “Unum necessarium” — “The only one necessary”, inscribed to the Prince Ruprecht of the Palatinate, the son of the “Winter King” Frederik of the Palatinate, 1668) “We need not be ashamed of our Czech Reformation, nor of all further efforts — though weak and weary - to build a church according to the Word of God in our country. We have no showy cathedrals, no dazzling church art; our religious literature is relatively scant, our theology still in its infancy : yet we are not so poor and weak that we could not enrich the broad fellowship of churches through our testimony and our spirituality”.

J. L. Hromádka in his article for the miscellany “From the Reformation to Tomorrow”, 1956, p215.

42

Summer residence “Hvězda” (star) at the White Mountain near Prague, where the Bohemian troops were defeated, 8th November 1620. 43

Stone block in Ostaš Forest in East Bohemia which served as the Lord’s Table for the secret Protestant worshippers during their underground services. 44

7. From the Time of Toleration to full Freedom 1781-1918 The difficult times of the Counter-Reformation crippled the Protestant faith in the Czech lands both outwardly and inwardly. Yet, in spite of continual persecutions, about 80,000 secret Protestants still survived in Bohemia and Moravia. After long 160 years they met finally with a change in their difficult situation. The Emperor Joseph II — influenced by the new tolerant ideas of the Enlightenment — decreed the “Edict of Toleration” on October 13th, 1781. It gave in fact only a certain measure of toleration to the remaining Protestant “Underground”, but these people were finally allowed to confess their faith openly and to organize their religious life legally, though under very strong oversight of the ruling Roman Catholic Church. The spiritual descendants of the old Czech Hussites and Brethren were rather disapponted that the Edict only allowed them to join the Protestant confessions which were permitted at that time in the Hungarian territory of the Habsburg Monarchy, i.e. the Augsburg or the Helvetic Confession. They were not allowed to re­ establish the Church of their fathers. About two thirds of the 70,000 newly registered Protestants joined the Helvetian Church, which they found closer to the simple worship of the Old Unity of Brethren than the Lutheran Church. 45

The Imperial Edict allowed them to establish congregations with simple buildings (called “Toleration Churches”) and with preachers, and also schools and teachers, but only in places where at least 100 families or 500 “souls” could be registered as practising the tolerated confession. The new congregations were supervised by the Roman Catholic priests and no missionary Protestant activities were allowed. The newly registered members had to submit to special “religious schooling” by the local Catholic priest. In spite of many difficult obstacles the number of the Protestant parishes grew rapidly. Abou 78,000 secret Protestants were registered officially during only the first five years of the “Toleration”. Of them 59,000 applied for the Reformed Confession and 19,000 for the Lutheran Confession. In 1787 53 from 76 new parishes already had their own church schools. All new Protestant congregations greatly benefitted by the voluntary service of Reformed ministers from Hungary and Lutheran pastors from Slovakia, who, in spite of great poverty and many other difficulties, were ready to come and support their Czech brethren in the faith. The period of Toleration became an important stage on the way of the Czech Protestants to full religious and national freedom.

*

*

*

After a further period of continuous spiritual struggle lasting almost one hundred years, and especially after the important political events of 1848, the Czech Protestants finally achieved a declaration of equal rights with the Roman Catholics through the “Emperor’s Protestant Patent” of April 8th 1861. In the time which followed, the growing national consciousness led the Czechs to a new and higher appreciation of the Hussite and Brethren traditions and thereby to a new and more favourable understanding of the Czech Protestant minority. The small evangelical congregations, which had originally been established after the Decree of Toleration only out in the country, now grew up in the cities also. The influence of the Protestants found its way also into public life. Among the Protestant intelligentsia 46

an important role was played by prominent Czech historians, namely Pavel Josef Šafařík (the author of famous “Slav Antiquities”) and „Father of the Nation“ -František Palacký, who published the first completed “History of the Czech Nation in Bohemia and Moravia” (five volumes 1848-1876): and later also philosopher and politician Tomáš G. Masaryk who became in 1918 the first President of the new Czechoslovak Republik. (When he was a professor, he joined the Evangelical Church). Apart from philosophical and political writings he published also books on religious topics: “The Czech Question” (1895), “John Hus” (1896) and “Modern man and Religion” (1899). Full religious freedom for all confessions in Czech lands was guaranteed only after the establishing of the independent Czechoslovak Republic (on 28th October 1918) after the close of the first World War. The newly regained national and religious independence after 300 hundred years of oppression was to a great extent due to the endeavours of the Czech national Revival in the 19th Century. This movement grew to a mighty spiritual and political power and had a great echo also in Slovakia, where especially the Protestant pastors and intellectuals supported the promoting of national culture and independence. After the foundation of the Republic the two hitherto separated Protestant churches could join and unite into one Evangelical Church linking up with the old Czech Reformation traditions.

47

“I am a Helvetian Christian woman. I cannot be Roman Catholic, as I reject the worship of the Saints and oppose the Roman robbery of the chalice from the common people. I do not believe the Roman additions to the Scriptures. That’s why I am and remain a Helvetian Christian.”.

(From the testimony of a simple Protestant woman E. Zarepova to the “Toleration Protocol” at the Municipal Office in the city of Znojmo, Moravia, 1782) “The soul of the nation was broken: it was so far subordinated that it even applauded its violent reCatholicisation and cursed the reformers and the reformation. But a small handful remained in the Czech lands who did not submit in this way, keeping alive their inner freedom, a lihgt in the darkness”. J. Souček, Synodal Senior, in his opening speech at the Toleration Remembrance Assembly, 11. 10. 1931 in Prague. “The Czech nation, though not great in number, achieved renown through its excellent thinkers, whose spiritual flame enlightened the darkness of the time and revived the sparks of conscience and faith both at home and abroad. Shaken by tempests from all sides, many times it seemed to lose hope for its continued existence, but, nevertheless, even today, it has not ceased believing in its future. ” (The historian F. Palacký in the Introductory Chapter to the “History of the Czech Nation in Bohemia and Moravia”, Prague, 1848—1876)

48

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The Tolerance Patent of Emperor Joseph II which proclaimed the toleration of Protestants in the Habsburg Empire, 13th October 1781. 49

A typical old “toleration church” and school which has survived and is still in use in Dankovice (Moravia). 50

8. The Union of the Evangelic Churches in a free State 1918 The union of the Czech Protestant confessions and churches, which was longed for with increasing eagerness during the last decades of the 19th Century, and their free return to the heritage of the Czech Reformation was only possible when the independent Czechoslovak State came into being after the first World War in 1918. After almost 300 hundred years the spiritual heirs of the old Hussite Church and of the Unity of Czech Brethren were at last allowed to profess openly the “Faith of the Fathers”. The union act of both separated confessions, existing from the period of Toleration as two churches, took place at the General Assembly of the Czech Evanglicas on December 17th and 18th 1918. The Reformed Church numbered at that time 126,000 members and the Lutheran Church 34,000 members. The return of the united church to the heritage of the Reformation traditions (especially to the Brethren tradition) wa expressed in the new official name of the Church: The Evangelical Church of Czech Brethren. A new emblem of the united church was accepted: the chalice (symbolizing the Hussite tradition) placed on the Bible (symbolizing the Brethren tradition). Because of its diverse historical roots, the new Church was formed in a spirit of open ecumenism, both at its creation and on its further pilgrimage. Evidence of this is the confessions of faith which it officially adopted. In 51

addition to the ancient Christian Formulas of Faith (The Apostles’, Nicene, and Athanasian Creeds) and the Hussite Four Prague Articles of 1431, the Church adopted four Reformation Confessions: the Lutheran Augsburg Confession of 1530, the Brethren Confession of 1535 (in its final version according to the publishion of J. A. Comenius in 1662), the Second Helvetic Confession of 1566 and the Czech Confession of 1575 — which itself, as the first common confession of all Protestants in the old Czech Kingdom, documents the early ecumenical orientation of the Czech Reformation. (See Chapter 5.). During the first years of its existence in the free Republic, the united Evangelical Church had new opportunities also for missionary work. After the first World War in 1918, many Czech people left the Roman Catholic Church, which was discredited to a large extent because of its close connection with the German Habsburg monarchy. This mass movement was called “Away from Rome”. The Roman Church lost almost 18 per cent of the Czech population. During the next years about 100,000 former Roman Catholics joined the united Evangelical Church of Czech Brethren. As a result it became the largest Czech Protestant Church with 250,000 members in 120 congregations. Also other non—Roman churches took advantage of the movement “Away from Rome”. Thousands of people joined the small Protestant denominations which started their activities in the Czech lands at the closing of the 19th Century, e.g. the congregational Unity of Brethren, the Baptist Union, the Evangelical Methodist Church and partly also the Old Catholic Church. In 1920 also a newchurch was founded by some of the former Catholic priests. This Church was constituted as a national Czechoslovak Church, spiritually linked at its foundation with the Greek Orthodox tradition, but in the first place with the old Hussite tradition (hence it s later name of Czechoslovak Hussite Church). With its 750,000 members it became the largest non-Roman church in Csr. However, the Roman Catholic Church with its 77% majority, still retained its considerable influence on religious, cultural and political life in the Czechoslovak Republic.

52

During its first twenty years the united Evangelical Church of Czech Brethren (ECCB) endeavoured to consolidate its position among the people both by means of evangelism and by organizing its work. Earlier denominational differences did not present any great problems. The former Lutherans regained their own liturgical forms, while the Reformed majority did not hold strictly to any strong Calvinistic views. However, of special importance was its presbyterián church-government and orders. Pastors of one confessional denomination were usually elected without much hesitation to the congregations of the other with the result that congregational membership was fundamentally determined by place of residence. Besides the traditional types of congregations of the time of Toleration, there grew in the Church also new untraditional forms influenced by theological liberalism or by evangelicalism. - As early as 1919 the Protestant Theological Faculty of J. Hus was established for the education of church pastors. The Faculty was from its beginning in close contact and co-operation with the united church. Its teachers originated mostly from the church’s qualified ministers. Two elected representatives of the Faculty have also been voting members of the ECCB synods.

Prof. G. A. Skalský, called to Prague from the Vienna Theological Faculty, was the first organizer of the work of the faculty in Prague, which from the beginning had had very significant scholars : in church history F. Hrejsa and F. M. Bartoš, in systematics J. L. Hromádka. Later there was R. Říčan in church history, biblical scholars S. Daněk, F. Žilka, M. Bič and J. B. Souček, F. M. Dobiáš in ethics, F. Bednář, A. Novotný and J. B. Jeschke in practical theology. — And most recently A. Molnár, J. M. Lochmann, L. Brož, J. Smolík, J. Heller, P. Pokorný, P. Filipi, M. Opočenský and J. N. Ondra. (The present Dean of the Faculty is J. Trojan.)

53

“The conscious decision of the Czech Protestants for their unification accorded with the speeded pulse of contemporary national life - along with their conviction that the bequest of the Czech Reformation was urging the integration of the hitherto separated churches. For this reason, the promoters of the unification rejected the word “Union” in the the title of the united church. - Having been accused that the unificating tendencies were due only to political opportunism and nationalism which increased after the war, they pointed out the spontaneous manifestations of desire for a united Czech evangelical Church which resounded already from the distant past.” (Professor A. Molnár in his study for the Miscellany “Church in the World”, 19787, P. 198)

“The Evangelical Church” of Czech Brethren, briefly called “The Evangelical Church”, believes and confesses to being a part of the universal Church of Christ which has been renewed by the Word of God and which has to be ever again renewed by the same Word. The mission of the Church and its members is to glorify God both by word and the whole life, especially to proclaim the Gospel of salvation in the Lord Jesus Christ. Also in its orders the Church wishes to follow the directions and examples of the Scripturex, the most adequate expression of which it sees in the prebyterian and synodal principles.” (From the Preamble to the Church Constitution of the ECCB) “I can hardly imagine a human being in this world who could grow to adolescence without camming to know Jesus Christ. Without doubt the Old Testament can be understood as the foundation for the cultural horizon of each European citizen - without which he would remain a stranger. I myself stress over and over again that religion is a fundamental of our spiritual life and modern culture.” T. G. Masaryk, “Modern Man and Religion”, 1899

54

Bible and cup as symbol of the united Evangelical Church of Czech Brethren, on the wall in the church of St. Martin in Prague. 55

The interior of Salvátor church in Prague, the biggest ECCB church building, where the most important ecclesiastical and ecumenical events take place. 56

of the united Evangelical Church 1918-1948 The united Evangelical Church of Czech Brethren accepted presbyterián government. The elders of the Church and all its office bearers (except pastors) are chosen for a period of six years. Women have the same rights as men. (At present there are 40 women in full church service among a total of 270 ministers). The whole Church is administered on a synodal basis. It is divided into 13 seniorates (presbyteries) which comprise on average 20 congregations. At the head of each is a Senioráte Council composed of four members (two pastors and two laymen) and presided over by a senior and senioráte curator. Delegates from the congregations in a senioráte meet together every two years in a Senioráte Assembly and the leaders every year at a section meeting. The supreme organ of the Church is the General Assembly (called Synod), which meets every two years. In between, twice a year, there is a meeting of the permanent senioráte delegates of the Synod. The highest administrative organ is the Synodal Council (three pastors and three presbyters), which is presided over by the Synodal Senior and Curator. From the Prague Central Office (Jungmannova 9, Hus House) it carries out its duties in a number of departments and commissions, in which altogether 150-200 laymen and theologians help on a voluntary basis. 57

The members of the ECCB are for the most part the children of Protestant parents. The Church is, however, open to all. it responsible for those weak in faith or indifferent, and tries to renew their faith. Besides catechetical work (the religious education of children in schools, Sunday Schools, confirmation classes, youth circles and various biblical courses), the crucial part of Church work still lies in the Sunday services, Bible study meetings, pastoral work and Christian Service (the social diaconate), in which lay members also assist the pastors. Apart from these main activities, in some city­ congregations there exist other special circles of local work (e.g. for women, middle generation and for extra diaconal services). Following the example of the old Unity of Brethren, the members of the ECCB try to maintain a brotherly fellowship and Christian life according to agreed rules. Through them, all church-members are exhorted to practise common responsibility and service in love; and to be exemplary witnesses in the world through obedient life dedicated to Christ, unfortunately there is still much weakness and spiritual flagging in the Church congregations as the process of secularisation does not halt before them, any more than it does outside the church. However, there are also many in the Church who are eagerly seeking new ways of bringing the Gospel to secular people around them, preparation for this mission is done in various theological, evangelising and practical courses, study groups and conferences — among which is especially „Evangelistic Work“ which organizes every year thematic conferences with historical and cultural topics).

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Also of great importance is Church Press and publishing activities. The Church monthly magazine is called “Český bratr” (The Czech Brother), the regular Church presservice “Aktuality” (Current News). The publishing of a youth monthly “Bratrstvo” (The Brotherhood) was for a long time forbidden by totalitarian authorities. The Church Publishing House and Bookshop is called KALICH (The Chalice). Apart 58

from different titles of religious content, a Church Calendar and a book for daily worship “Na každý den” (For Every Day) are published each year. Many Church members participate also in publishing a Protestant ecumenical weekly “Kostnické jiskry” (The Sparks from Constance). Both for the recreation and for the training of Church workers, the ECCB has built up several recreation and study centres : Janské Lázně and Herlikovice in the Mountains of Krkonoše, Chotěboř in the Bohemian-Moravian Highland, Vrbno near the Mountain of Praděd in Northern Moravia, Lázy in Western Moravia and Jáchymov in the mountains of Krušné Hory. The members of the Church and their families have thus further opportunities for deepening their spiritual life and for consolidation of the brotherly fellowship. In these centres also different whole—church courses and conferences of many church departments take place.

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All these activities need money, coming mostly from the offerings of church members. For the self-supporting work of the church a special collection, the Jubilee Toleration Fund, is taken every year in all congregations : this fund gives loans to needy congregations for special purposes.

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“The awakening of historical consciousness in the Czech Protestants was at that time only partly identical with the consciousness of professing power connected with the message of the Czech reformatory Confessions. It was rather influenced by the hitherto historical pilgrimage travelled by the Czech Protestants since the period of Toleration.” (Professor A. Molnár in his study for Miscellany “Church in the World”, 1977, P. 198) “The ECCB is founded upon the principle of the universal priesthood of the people of Christ. However, in order that everything be done decently and in order, the Church ordains men and women called to the ministry of the Word and the Sacraments, demanding that they teach the truth of the Gospel in purity and submit their whole life to this truth. In its orders the Church also wishes to follow the directions and examples of the Scripture, the most adequate expression of which it sees in the presbyterián and synodal principles. The Church develops its activities in consistence with the Constitution and the Laws of the State”. (From the Preamble to the Church Constitution of the ECCB enacted by the 11th Synod in 1953 and revised by the 23rd Synod in 1983). “The Church is sent into the world, but it is not of the world. The picture of the people of Israel on their way into the land of promise remains a picture of the Church of Christ. It lives through the consciousness of the presence of the living God in Jesus Christ in our midst. Its lasting mission is the Exodus - the Going Out. ”

(From the Rules of the Church Life of the ECCB newly published in 1966, p. 51)

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Sunday service in the church of Veselí, (Moravia), which was a Reformed church before the union of the Protestant confessions. 61

Hus House in Prague 1, Jungmannova 9, the head­ quarters of the ECCB and home of the Protestant theological faculty. On the ground floor is the church printing house, Kalich. 62

10. Theological and Spiritual Trends in the United Church 1918-1948 The theological development of the united ECCB was marked already in the preceding periods by some important historically conditioned factors. The period from the Edict of Toleration (1781) to the founding of the united Church in 1918 was successively influenced by the Rationalism of the times of Enlightment and by the Orthodoxy. Rationalism influenced the Vienna Theological Protestant Faculty, where until 1919 also new generations of Czech theologians were educated. To this was added the romantic emphasis upon emotion in religion and upon the old national religious traditions. Since 1861 (The Protestant Patent), when the doors into Protestant countries abroad were opened to Czech students and preachers, two factors were decisive for the Czech Protestant Churches : the renewed Lutheran and Reformed denominationalism on the one hand, and the influence of the Anglo-Saxon Evangelical revival on the other. Before the first World War, Liberal Theology, which was divided into several streams, came to the fore. However, in both churches of that time, emphasis was laid on the old Czech traditions. Theological liberalism finally helped to prepare the way for the union of the two churches in 1918, as it kept credal differences to a minimum and pointed more to practical tasks of the Church in the world. 63

The foundation of Hus Faculty of Protestant Theology in Prague in 1919 - which later in 1950 was re-named after Comenius - was a starting point of a specific Czech theology, whose most important representative became Professor J. L. Hromádka. Along with K. Barth and E. Brunner in Switzerland, Hromádka stressed the importance of a return to biblical revelation and interpreted the Church as a fellowship of pilgrims in the world. From the outset Hromádka had also an important influence on bringing the Church progressively into the open. In this way he influenced especially the younger Czech generation taking part in the Student Christian Movement and the Academic YMCA. He formulated for the ECCB the basic legacy of the Czech Reformation within the framework of World Reformation, and revealed the fundamental tendencies of Czech Protestantism. He helped also to clarify the relationship between religion and culture, and to improve understanding of the ecumenical tasks of the Church in secular society. After the second World War the brave struggle of the German Confessing Church (M. Niembller, D. Bonhoeffer) struck a chord of understanding among the young Czech theological generation, as also did that of other modem theologians (P. Tillich, R. Bultmann, H. Gollwitzer, J. Moltmann), particularly those dealing with the problems of hermeneutics, eschatology and modern dialogue. Within the spiritual life of the ECCB three main trends could be observed in recent times. 1. The biblically oriented trend, linking up with the old Brethren tradition, which still seems to play a leading part in the Church. It emphasizes the objectivity of the Word of God, an in theological work it concentrates particularly on scientific exegetical analysis. In its working circles a new Bible Concordance with original equivalents and a new modem translation of Bible was provided. This translation work continued later as an ecumenical enterprise and led finally into a new common Ecumenical translation of the Bible in 1979.

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2. The evangelistic trend, concentrating on inner mission, with emphasis on a deeper inward piety, conversion, and the theology of the Cross. This can be traced back to Free Church piety and to new waves of modern spirituality, as well as to the pentecostal tendencies oriented to giving evangelical testimony to people in the materialistic world. 3. The modern progressive trend with a special ecumenical wing, which strives for new ways of Christian witness (civil interpretation) and for a creative understanding of the Church’s mission in the World, following Hromddka’s thesis of “pro-existence”. Interest in varied ecumenical and partner dialogues has also increased within these trends. Appart from these spiritual trends there existed in the ECCB also a great interest in the deepening of church worship, which brought about the publishing of a new Church Hymnary (printed abroad in 1979 with the help of Evang. Church in Baden) and two volumes of a new Church Service Book (printed also in Baden, 1988). New attempts for dialogue were made, resulting from a new understanding of the legacy of Professor Hromádka, who exhorted the Church to special responsibility for the world, and hence also to a better grasping of the social problems in the society. These tendencies and endeavours were however soon to be suffocated by the dogmatic attitude to these guestions of the ruling ideology of the Communist party. The church’s representatives, namely the synodal seniors and curators were also helping a great deal to form the spiritual orientation of the ECCB. Even in difficult times they were expressively faithful in their pastoral work and represented the church’s position theology in the ecumenical field, both at home and abroad. Dr. J. Souček was the first synodal senior (1918-1938), followed by Dr. K. Nagy (1939), Dr. J. Křenek (1939-49), Dr. V. Hájek (1949-68), Dr. V. Kejř (1968-1977), Dr. M. Hájek (1977—1987), Dr. J. Hromádka (1987—1990), Since 1991 Rev. P. Smetana.

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“By the end of the 19th Century, national consciui .ss was coming to the fore. The Czech patriots learned from German idealism and Romanticism that religion belongs to the last and deepest manifestations of spiritual life; and that for that reason every nation has its own religion. This understanding led them back to the old Church of Brethren which was for them the most adequate demonstration of the Czech being. ” (Professor A. Molnár in his study for Miscellany “Church in the World”, 1977, p.208)

“The Church has no right of domicile in any system, nation, or other human association. It pulls down the borders of all groups, it breaks down all walls that separate the people, as Jesus did. It penetrates old and new social formations, fears no change, and in the freedom of faith it does its service even where it is shown contempt. ” (Professor J. L. Hromádka in his Draft of the “Rules of the Church life” adopted by the 15th Synod in 1966) “Liberty in truth is the main theme of the biblical message. The prophets urged the people of Israel to keep their hard-won liberty, neither selling it not losing it. The way of freedom has its risks : it can lead into the desert and its immediate dangers, both from outside and inside. There are situations in which the ‘flesh pots of Egypt’ seem a lesser evil than the narrow path of a free but uncertain future . .. What matters is, to prove freedom, and prove ourselves in freedom.” J. M. Lochman, “The Truth and the Cliffs of Freedom” Christian Review, 1991

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Font carved in memory of the Toleration period, in the renovated church of Hošťálková, Walachia, East Moravia. 67

A group of translators with the new ecumenical bible translation, with the professors ofNew Testament studies, J. Heller and P. Pokorny. 68

III. The Period of new Trials until new Freedom in 1989

11. Under Consecutive Occupation by East and West 1939-1948 By 1938 — after 20 years of the united church’s existence — the number of ECCB members had increased to 325,000. These were looked after by 200 ministers in 200 parishes and 219 preaching stations, as the church was broadening its work into a large diaspora. About 100 church buildings were built or restored. A great deal of help was given by auxiliary workers from the Unity of Jerome, a Czech parallel to the German Gustav-Adolf-Werk. During the years of the growing menace of German fascism, the consolidated work of the church has to face new social and political problems of the world’s development. Finally the western powers yielded to intense pressure from Hitler, and in the “Munich agreement” consented to the separation of the Czechoslovak border territories, inhabited by many Germans, and their annexation into the Nazi “reich”. The Czech inhabitants of this Sudeten region were forced to move to the interior of Bohemia and Moravia. However in March 1939 Hitler’s military troops occupied the rest of Czech and Moravian territory. The establlishment of this so-called “protectorate” was the beginning of Nazi ocupation lasting six years. (Slovakia became under Hitler a new, partly independent republic ruled by a Roman Catholic priest Josef Tiso as president). 71

After six months, on 20th August 1939 the second world war began. The Czech lands, existing still as a protectorate under strict German rule, were as a whole spared the immediate impact of war events. However the Nazis, headed by the Gestapo, increased their merciless reign of terror. The Jewish population was brutal! liquidated and all sections of the Czech populate especially the intelligentsia, were subjected oppression. The Nazi occupation and the war caused great; hardship to all Czech churches, and to the whole nation. Many ministers and church members who took part in the anti-Nazi resistance movement were imprisoned or sent to concentration camps, while some were even executed. The leading resistant church representatives were removed from office, and many young church members were sent to forced labour camps in Germany. The Hus Theological Faculty was among the university departments which were closed down. At that time the ECCB managed to organise secret courses of study for the rising generation of theology students, and this meant 60 new “deacons” and later assistant ministers and pastors — after completing all faculty studies — educated for the full service of the church. After the end of the war and the liberation of Czechoslovakia from the Nazi yoke, most of the Sudeten Germans who supported Hitler were transferred from the border areas back to Germany. Evil was repaid by evil. These free regions were settled partly by Czech protestant re-emmigrants from Silesia, Poland, the Ukraine and Romania among others. The the ECCB began the great task of organising the work in the new congregations: it grew to nearly 350,000 in 270 congregations and almost 400 preaching stations in large diaspora. Some of them were in the bilingual border territory and worshipped in German as well as Czech: there were still 160,000 antifascist Germans left in the CSR, and many protestants among them were willing to be incorporated into the fellowship of an ECCB congregation.

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*

The state supremacy of the Czechoslovak republic was formally renewed in 1945, but under totally changed political and social conditions. The citizens of the freed Republic, deeply disappointed by the previous perfidy of the western allies which had led in 1938 to “Munich -’reason” and consequently to handing Czechoslovakia gr to Hitler, began to incline much more to the rcorious Soviet Union as the state of liberators. This ro-Russian feeling was cleverly used by the newly jormed Czechoslovak Communist Party, which, after the General Election in 1946, became the strongest political power in the country. In February 1948 the Communists organised a revolutionary coup d’etat and Czechoslovakia changed progressively into a totalitarian state in which the Communist party brought all spheres of public life under its absolute control. The Czechoslovak people, in spite of their very lively social traditions (reaching back to Master Jan Hus and the Hussite Taborites) were forced to subordinate themselves to the Soviet pattern and system under the leadership of the dictator J. V. Stalin. Also the churches were subjected to state control. By devious means the communists deprived church members and other citizens of basic civil rights and liberties. Certainly, religious freedom was officially proclaimed in the State Constitution of CSSR in 1960 : but its practical application was quite different. The churches were put to the very periphery of society. The proclaimed equality of rights of all churches and religious societies — which should have been guaranteed by a special Law on the Economic Security of the Churches published already in 1949 — was realized only in the paying of the salaries of all clergymen by the Communist state. In this way they were in fact put under stronger and more immediate state control. In such a situation the ECCB began a new fight for its future existence and inner integrity. The church was aware of its exposure to the danger of the new totalitarian political system. It had the goodwill to apply its Christian testimony even within socialist society, but it soon found itself in deep and troubled waters, facing dilemmas in trying to apply its principles of Truth and Freedom.

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“The Church requests and urges its members that they have understanding also for social problems, and have open hearts for the misery and suffering ofpoor people. In this respect we must also understand the revolutionary efforts of the working people as God’s warning, and asi ourselves to what extent we are at fault that u disturbances have risen to such a high degree and that q unsatisfied hosts turn even against the message of fait> In the face of the Word of God we are all to blame for having caused the social troubles.” (Professor J. L. Hromádka in the 2nd edition of the Rules of Church Life of the ECCB adopted by the 6th Synod).

„The freedom of confession is guaranteed. Everybody can confess any religious faith, or be without confession, and has the right to exercise religious acts, unless it should be contrary to law.” (The 32nd Article of the State Constitution of the Č.S.S.R. of 1960) “We cannot shut our eyes and ears, overlooking the fact that we build our present life on the ruins of the past. In such a time it is necessary to think over and relive the legacy of the past with renewed fervour. No revolution, if it is to be blessed, can neglect even the smallest but most essential needs of human life. All great revolutionaries followed a great goal: to help mankind, to make human labour easier, to destroy injustice and lawlessness, to introduce new order: so that people can come nearer to each other. Even today we hear shouts that our highest goals link up with the efforts, battles and victories of our Hussite and Brethren reformation.” (J. L. Hromádka, “From the Reformation till Tomorrow”, 1956 p. 216.)

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The new wooden church in the parish of Prague - Braník, which was built after the second world war, with financial help from abroad. 75

Senioráte gatherings with a commemoration of the Hussite manifesto in Koranda church at Plzeň, with celebration of the Lord’s Supper in the open air on Mount Bzi near Plzeň, in memory of the old Hussite Statement of Faith. 76

12. Inter-Church Relations and Ecumenical Cooperation The early contacts between Czech Protestants and others, which developed in the 16th century, were interrupted for a long time by the Counter-Reformation. Only after the publishing of the Emperor’s Protestant Patent in 1861, were the Czech Protestant churches accorded the right of free intercourse with foreign Protestant churches. At that time the churches abroad expressed a very lively interest in their Czech brethren in faith and were prepared to give them both spiritual and material help. The new opportunity for Czech theological students to study at foreign Protestant colleges was very important too. These contacts, however, were interrupted by the two World Wars, and later by a difficult international situation, but later they were gradually renewed. The members of Czech Protestant churches have always been well aware that real ecumenical co­ operation must start from small beginnings on their own home ground. Therefore, as early as 1905, the first interchurch society, named symbolically the Unity of Constance, was founded to strengthen the inter­ denominational fellowship and the evangelical awarness of the Protestant minority in a Roman Catholic nation. This society became engaged in many ecumenical, spiritual and cultural activities. Among other things it began to publish the weekly “The Sparks of Constance” and the monthly theological journal “Christian Review”. Also the contacts with Slovakian Protestants were very active. For some time they were strengthened by common theological and pastoral conferences, and at one time even by joint publication of the quarterly journal “Theologia evangelica”. 77

Before the unification, the Czech Reformed church had already been a member of the Alliance of Reformed Churches (since its foundation in 1877). After 1918, the unified ECCB took part in the conferences leading to closer cooperation of Christian churches: Stockholm (1925) and Lausanne (1927), and had also very friendly contacts with the World Lutheran Federation and the World Federation of Unitied Churches. The ECCB is also a member of the World Council of Churches and of the Conference of European Churches. Representatives of the ECCB took also an active part in the preliminary and actual work on the “Concordia of Leuenberg” of 1973. Specific contacts with individual Protestant sister­ churches abroad have since then multiplied and deepened. The interest in a more intensive ecumenical co­ operation become much stronger among the non-catholic churches in Czechoslovakia after the founding of the World Council of Churches at Amsterdam in 1948. The second meeting of the W.C.C. at Evanston in 1954 led directly to the founding of the Ecumenical Council of Churches in the Č.S.S.R. At the same time the Czechoslovak Protestants concentrated also on the theme of world peace. In this way they wanted to express their responsibility for the world on the basis of the gospel. In 1958, therefore, the Prague Christian Peace Conference was founded, at Professor Hromddka’s instigation, and not only did it play an important part in Czechoslovakian ecumenical life, but it also brought together progressive Protestants from East and West, and latterly from many other churches in all parts of the world. They joined in Christian efforts towards creating better understanding between churches and nations through the work of peace. Apart from Professor Hromádka, among the leading personalities of the Christian Peace Conference have been other members of the E.C.C.B. They played a very active part in these Christian peace efforts impelled by Christ’s commandment of love. Unfortunately, after the violent suppression of the political revival of “Prague Spring” in 1968, this originally spontaneous Christian peace movement came under a strong and directive state control, and during the following process of “normalization”, under growing 78

ideological pressure. Under these circumstances, the leaders of the peace novement concentrated more on topical questions and practical problems of the “Third World”. Another effect was that the inter-denominational ecumenical work in the Č.S.S.R. could continue only under the watchful eye of the state officials. The Czechoslovak Ecumenical Council of Churches existed in practice only as a counselling organ formed by the leading representatives of its member churches. On the other hand, some work-departments of the E.C.C. exerted great effort to revive the fading ecumenical fellowship, - especially the department for biblical and ecumenical studies, for activisation of prayer-life, for Women’s Work and for publication of Bibles — the “Bible Work” which was most important at that time. By the end of 1989, the hitherto rather formal ecumenical co-operation was closed by a common proclamation of the E.C.C. in its last session: “We all, too, were a part of our sick society, having been silent for a long time.” New ecumenical work was supposed to concentrate more on practical tasks and co-operation on the level of local churches and their congregations. In principle we can say that new ecumenical relations were paralleled by new biblical research, basing the unity of church not in inter-church doctrinal formulae, but in the person of Jesus Christ, the Lord and King of scripture. By thus viewing biblical authority as Christ’s arms open in Scripture, many who thought they were alien to one another can be united. But even so, the arms of Christ are not simply open to all without condition. They are closed to those who deny the supremacy of Christ and who place their hope elsewhere. The real goal of the ecumenical movement cannot be found in unified teaching, but in united assertion of the authority of Jesus Christ in the life both of the church and of individual Christians.

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“The past reformations of churches — stimulated by Wyclif, Hus, Luther, Zwingli, Calvin, Meno, Socius, yea, even repeatedly by popes — can remind us only of the first phase of the healing af a blind man by Jesus (Mk 8,22-24). At the present time, we have more need of a complete and general Reformation which would correspond to the second phase of that healing, when the blind man was restored by sharp light so that he saw clearly and distinctly (verse 25.).” (J. A. Komenský in his writing Panorthosia - the 6th part of his programatical work General Consultation on the Improvement of Human Things - published in 1662)

“All our churches are aware of their joint mission. Taking them as a whole, we see in them both a reflection and an echo of the manifold facets of the Reformation’s struggle for the purity of the Gospel and for the renewal of the Church.” (Professor J. L. Hromádka in “Yesterday and Today — a Surway of Czechoslovak Protestantism”, Praha 1955, p. 7) “The unity of ‘Church of Christ’ does not mean uniformity. But we long to find an ever closer unity in an atmosphere of close co-operation and mutual trust which would contribute to the establishment of real peace for the whole human society.” (Professor J. L. Hromádka in the miscellany “Fellowship of Service”, Praha, 1961, p. Ill) “What are, and what are not, the differences which cause the legitimate and even necessary division of the church ? When are we permitted to interrupt the bond of mutual acceptance and fraternal community ? The answer of the old Unity of Brethren, as formulated by Comenius, tends towards a very braqd understanding and theological tolerance. Practically the only real division in the church is between Protestant and Roman Catholic.” J. B. Souček, “From the Reformation to Tomorrow”, 1956 pl08

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Prof. J. L. Hromadka speaking at the 50th anniversary of ECCB in 1969. 81

The All Christian Peace Assembly in Prague, 1978. 82

13. The Struggle for Existence in the Midst of Socialist Society 1948-1977 After the political “coup d’etat” in February 1948 when, as it was proclaimed, “the power of the state was taken over by the working class under the leadership of the Communist Party”, the churches in Czechoslovakia faced quite a new set of circumstances. Czech protestants had always been sympathetic to social questions and so they did not set themselves up in opposition to socialist ideas and aspirations, which were expected to achieve a just reconstruction of the social order. They were, however, deeply shocked after having seen much lawlessness and violence exercised by the Communist regime against many people. Thanks to the activity of Professor J. L. Hromadka, who was a leading spirit both in the ECCB and in the Czechoslovak ecumene, and who had a clear grasp of social and political questions, many church members were led to a new understanding of their responsible mission even in Socialist society. This understanding of a broad Christian co-existence was expressed also in several closing messages at Synods of the ECCB, as well as in efforts for good relations between the church and the state government. Unfortunately, the churches soon came under heavy political pressure which endangered all spheres of their work, and they had to cope with this new reality. 83

The Hussite and Brethren reformation left an important legacy to the united Evangelical church: on the one hand consciousness of responsibility for public life, and on the other a tendency to demand the church’s full independence of every worldly power. Since Czech Protestants were often persecuted by secular governments, they remained critical in the face of every form of state power. Under every political system they tried — following the example of their Reformation fathers — to obtain a guarantee of complete freedom both in proclaiming the gospel and in church work. In the sixties, some Marxist philosophers (especially Prof. M. Machovec) began to concern themselves more seriously with questions of Christianity, and even the possibility of dialogue. These new tendencies were welcomed very sympathetically by church members, and awakened good expectations. The ECCB was led at that time to prepare an up-to-date Statement of its basic beliefs, which was taken up in the General Synod of 1966. Unfortunately, the expectations of a true dialogue, or even of rebuilding a truly just and humanistic socialist society, led to nothing. When Marxist ideology was proclaimed as the ruling principle and atheism was propagated and enforced as the only valid view of life, many church members — as citizens of the newlyproclaimed Socialist Republic (CSSR) — began to mistrust the Communist ideology and its conception of socialist state politics. Most of them, frustrated by their inability to change this situation, went into a position of “inner emigration” and passive “hibernation” in order to survive their new lack of freedom and spiritual “finstemis”. Nevertheless the church has never ceased in its struggle both for sheer existence and for the right Christian orientation. This continuous double struggle was explicitly seen in the Synods of the ECCB which expressed many fundamental demands to the socialist government, as well as concrete petitions submitted to the relevant state department. The attempt by Alexander Dubček in 1968 to introduce a more democratic form of communism raised in the churches, as elsewhere, new hope for the building of a real socialist society “with a human face”. 84

Unfortunately this short period, known as the “Prague Spring” was ended on 21st August 1968 by the invasion of the Soviet army and military troops from other socialist countries. In the following years the communist regime introduced a merciless political purge — officially called “normalisation” - through which an even harsher form of totalitarianism was enforced. This ruthless pressure, however, began to provoke counter—pressure in hitherto dormant non-communist circles of the population, not least the members of the churches. The self-immolation of student Jan Palach on 16th January 1969 in Wenceslas Square was one of the most expressive manifestations of inner resistance among the young generation (Palach was also a member of ECCB). After the declaration of the international pact on civil rights in Helsinki 1976, signed by the CSSR government along with many others, a new democratic novement called Charter 77 arose, to try to persuade the government of the need to observe all human rights. This movement was supported by many church members : among its signatories were nineteen ministers and a great number of lay people in ECCB. Following repressive anti—Charter provisions hastily drawn up by the government, some other ministers of ECCB were also deprived of their licence to preach. The Charter 77 spokesman, philospher Jan Patočka, had later to pay for his bravery with his life, whilst the playwright Vaclav Havel and many of his co-workers were put in prison. The rise of Charter 77 became the most important political and moral dividing line within a newly awakened nation which longed for the renewal of its liberty and democracy. Even in such circumstances, church members could find the necessary inner strength and spiritual orientation in the firm support of their congregations. Here the ministers and presbyters struggled continuously to preserve space both for preaching the gospel and stimulating different kinds of Christian service.

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“The church fellowship is by definition something quite different from any human organisation or action. It cannot be replaced by anything. Yes, it is we people coming together here : but it is also the Word which we find in Scripture, the Lord’s spromises which are proclaimed, the name which is invoked above us, the presence which is assured — and none of this is human doing, but the presence and work of God in three persons, Father Son and Holy Spirit.” J. B. Souček, “Young Protestant and Public Life”, YMCA 1936 “The Church cannot fulfil its mission without feeling responsibility for the world. Yet it can render the State a good service only in the light of the Christ’s cross. The Church lives in a true solidarity with the man of this world, yet knowing well that it is bound to resist his claims which deform its spiritual mission, and, finally, make feeble even the very roots of a true State authority. Only through the obedience to its Lord is the Church able both to heal the social relations and to help the State to fulfil its own legitimate mission.” (From the Statement of basic Beliefs of the ECCB formulated by Prof. J. L. Hromádka and the Commission on New formulation of Faith, Praha 1968, p. 92)

“As a matter of fact, what are people afraid of? Lawsuits ? Torture ? Loss of property ? Deportation ? Execution ? Surely not. These most brutal forms of oppression on the part of political power against citizens have fortunately been taken away by history - at least in our external conditions. The present forms of oppression are finer and more carefully selected. And though the political processes do not exist any more nowadays (the manipulation of which is known to everybody), they represent only the marginal menace, whilst the main weight has been transferred into the sphere of existence.” (Playwright Václav Havel in his Letter to the Gen. Secretary of the Communist Party in ČSSR, 8. 4. 1975)

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Celebratory gathering ofECCB at the 50th anniversary of the united church. 87

A Bible class in the church house Praha 3—Jarov. 88

14. Struggle for Identity under the Conditions of Real Socialism 1977-1989. The moral depth of the brave struggle by the Charter 77 supporters found a great response in the discussions held within the church concerning the right theological orientation. Just as in the Hussite period, when theological arguments were conducted by the moderate Praguers with the radical Taborites, so the pressure of real socialism helped to develop two main movements within ECCB : a moderate majority striving for peace and freedom from conflict, which would enable church work to continue legally : and a narrow circle of radicals supporting an uncompromising policy for the confessing church, regardless of potential hardships. Radical views were voiced at all Synods as a corrective in theological discussions. The Synodal council - backed by the synods - mostly aimed for an open partner relationship with the state, steadily seeking to solve the resultant problems land threatened conflicts through discussion and objective negotiations, always and its activities. Generally speaking it was the example of the old Unity of Brethren las a confessing and witnessing church under the cross, which prevailed in ECCB. The question of human rights in the CSSR found a strong echo within the rank and file of ECCB members. As early as may 1977 a group of 31 members of the church sent a letter to the National Assembly appealing for real guarantees of all religious freedoms. The signatories were mainly young preachers (from some of 89

whom the state had already withdrawn the right to preach) as well as some outstanding lay members of the church. This led to a discrepancy as to the proper representation of the church. (By that time 54 pastors had been deprived of their state licence to work in church, and a number of undergraduates reading theology had been sent down from the university.) This enabled the Synodal Council to continue drawing the state’s attention to different cases breaching the laws on the church and on civil rights: the council was more and more consistent and resolute in its “protests within legality” and kept asserting its opinion that “what is not officially forbidden is permitted”. Thus the renewal of the activities of the diaconia of the church was enforced, and also some preachers could resume service in the church. At the regional level too the state authorities were constantly informed about particular cases of violation of the laws, particularly as follows : restrictions in the work of religious education with children and young people as well as in publishing facilities ; discrimination against active church members with respect to their civil profession, and their children’s access to higher education ; repeated attempts made by the supervisory organs and the secret police to influence deputies of synods before their sessions; arbitrary decisions by regional council clerks in granting the so-called “preliminary state consent” for church work, and in withdrawing such consent on grounds of so-called “state unreliability”. In those days discussions about the right theological orientation of ECCB were intergrated into the agendas of clergy conferences and more especially of the synods. For the most part, however, the brotherly will to have an open discussion on a fundamental theological level waJ seen to prevail. Even if at times deeper controversies occurred, the followers of different movements and' conceptions would ultimately meet at the Lord’s Table, and with a brotherly spirit of reconciliation would confirm their common interest in safeguarding the spiritual unity of the church. Through it all, the proceedings of ECCB synods reflected the manners of a democratic parliament, and accordingly attracted the attention of the state. 90

In the mid-eighties when Mr. Gorbachev proclaimed a new policy of political and economic reforms in Russia, based on glasnost and perestroika, the prospect of democratisation of the existing system opened up for Czechoslovakia. Unfortunately the Communists in power adhered only to general declarations and did not even try to change the course of totalitarian policy and paralysing economic structures. At the moment, however, the so-far silent majority of the Czechoslovak people (who had never forgotten the democratic tradition of the First Czechoslovak Republic) awoke and made a stand for various “citizens’ initiatives ” in support of the restoration of democracy. Various anniversaries provided the opportunity for spontaneous mass gatherings and demonstrations, which were cruelly suppressed by the police and the communist militia. After the 25th Synod of the ECCB in 1987, the leading personalities of the church began preparing proposals for changes in the legal regulations regarding religious freedoms and civil rights. The first draft was submitted to the state administration at the end of 1988. 1989 brought negotiations with the ministries of justice and national defence. In the spring of 1989 a new civic initiative made its appearance. It was “A Few Sentences” (organised as a mass campaign to collect signatures for the restoration of democratic freedoms) which was supported by many members in all churches. The crisis was ripening and heading towards a coup d’etat. “Life in Truth and Freedom” was the motto promoted by Vaclav Havel in his capacity as the most distinguished opponent of the totalitarian regime: and the will to live such a life was expressed more and more distinctly. This was clear iso from the proceedings of the 26th Synod of ECCB, eld in Prague on 16-18 November 1989. The evening jssion of 17th November was interrupted by the wolutionary events. After students had reported the rassacre at Národní třída (with the brutal intervention of the police against the demonstrators) the proceedings of the synod were suspended after intercessory prayer : and the synodal board was urged to seek effective help towards a solution of the crisis.

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In the beginning was the word’ - this is on the very first page of one of the most remarkable books we know. If the Word of God is the source of all God’s creation, then the part of creation represented by mankind exists only on the basis of another of God’s miracles, that is, the miracle of the human word. And if this miracle is the key to the history of man, it is at the same time a key to the history of society. For if the word were not an instrument of communication between two or more human Ts’ then it certainly would be of no use”. (From the solemn address of Vaclav Havel, read in absentia on the occasion of the award of the Prize for peace in Frankfurt-upon-main, 15th October 1989.) “We are addressing you, as well as representatives of our public life. We wish to support active redress in spiritual, moral and social matters, in the protection of the environment and in economy. We expect respect for the opinions of all citizens without exception, for they are equal in the face of God and of the law. Nobody can assume power to the detriment of others. In these very days we have experienced at close quarters in what a gruesome way power can be misused. We advocate the right of all citizens to assemble and diffuse their ideas and express their will by non-violent means. We hope that prisoners of conscience will be set free. We are convinced that all this will not bring destabilisation but on the contrary purification and consolidation of the entir society”. (From the closing message of the 26th synod of ECO 18th November 1989.)

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Jan Hus Monument in Prague.

Symbol of church community (Math. 5.6) after a drawing of L. Jiříčkova. 93

ECCB recreation hostel “Sola Fide” at Janské Lázně in Krkonoše Mountains, after having been rebuilt in 1990 with financial help from abroad. 94

15. The New Situation after the Recovery of Freedom and Democracy 1989-1990 The spiritual and moral strength of those who had opposed the totalitarian regime, even through oppression and persecution, proved in November 1989 to be a very efficient “power of the powerless”. During the spontaneous “Velvet Revolution”, lasting only a few days, the terrified and disconcerted Communist government was overthrown. Church members too had their part to play in the dramatic changes in the political situation. Students from all the theological faculties joined the longlasting strike after the bloody events of 17th November, and supported - together with many other Christians - the efforts of the newly formed “Civic Forum” for the renewal of full democracy. The Synodal Senior of ECCB, Dr. Josef Hromádka, took on an important role: already president of the 26th Synod and of the ECC, he was now charged to deal with the authorities and solve the critical situation without resort to abuse of power. So effective was he in this role that soon afterwards he was invited to join the new government. After 42 years the Communist Party’s monopoly of absolute power had been broken, and the democratic rights of all citizens in the free republic could be renewed. The election of Vaclav Havel as president (29th December 1989) was an important new landmark in 95

Czech history. Besides Havel, many other dissidents who had been persecuted could now take over leading posts in the reshaped society. Some advanced as far as posts in parliament and in the “Government of National Understanding”. The call of Dr. J. Hromádka to the federal government of CSFR (as deputy prime minister for education, culture, religion and health) was of considerable help in the speedy renewal of religious liberty. The fortune confiscated from the churches was restored and all discriminated clergymen were reinstated. Contacts with the Vatican and the state of Israel, which had been interrupted for a long time, were reopened. The theological faculties — including the Evangelical Comenius Faculty — were incorporated into the Charles University. After more than 50 years a church representative was again a member of the Czech government; but now for the first time, a representative of the Protestant minority. During the First Republic only Roman Catholic priests were able to be in the government, as representatives of the Catholic People’s Party. The question of Dr. Hromddka’s political engagement provoked widespread theological discussion throughout the ECCB. The point was finally settled at the continuing 26th Synod. In the terms of the church constitution, Dr. Hromádka was released from his church office for temporary service in the government, though he retained his status as an ordained minister of word and sacrament. Six months after the Velvet Revolution, free elections took place in the newly established Czech and Slovak Federal Republic (8th June 1990). These made explicit the unambiguous will of Czechoslovak people to continue the process which had begun for democratic renewal : while understanding that a return to political and economic integration in the fellowship of free nations could be neither easy nor without many sacrifices. Just as the demonstrators during the “Velvet Revolution” shouted in the streets “we have bare hands”, so also their followers in the work of State reconstruction have to cry at the present time : “we too have only bare hands!” !

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Now at last it is possible to disclose all that had been neglected by the regime of totalitarian bureaucracy, in all spheres of public life : how deep this once flourishing and prosperous country had sunk below the normal European level in economy, technology, social life, culture and especially in the spiritual and moral sphere. It will be an immense task for all good powers in the CSFR - including the churches and the Christians - to come up to other nations in all respects and to incorporate free Czechoslovakia into the “European Home” and into the broad democratic world fellowship. In our new freedom, all churches throughout the republic have found doors open for developing both their own and shared ecumenical activities. As soon as it was possible, many joint thanksgiving and other ecumenical meetings were arranged. After a long period of oppression under authoritarian antireligious propaganda, church services and different sorts of short worship were again possible : also reports from the churches and ecumenical events were re-introduced into the media. A motion for radical change has been carried (at the plenary meeting of the Ecumenical Council on 30th January 1990) to concentrate cooperation on common questions and work concerning education, evangelism, diaconia, social work and publishing : not forgetting cooperation in addressing important questions of environment and ecology.

*

*

*

(The manuscript was finished on 30th June 1990.)

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“We knout that often our behaviour was not to our Lord’s credit ofglory : but nevertheless we now want to invite you in His name to reflect on the Christian tradition in our home land, which leads us to true humanity”: on the heritage of Cyril and Methodius, on the bequest of Master Jan Hus, Peter of Chelčice, J. A. Comenius and T. G. Masaryk. Let us not concentrate only on material welfare, because there is no happiness to be found in that direction. Let us not be afraid to express our opinions openly : let us support the process of transforming our society towards persuasive social justice and full democracy, which come very near to our Christian traditions”. (From the message of the 26th Synod of ECCB addressed to Fellow Citizens, 18th November 1989.)

“We are pleased by all signs of firm faith. We highly esteem those who signed Charter 77 and similar documents, and thus exposed themselves to direct persecution on our behalf. Many others also participated in these efforts indirectly by personal support and by stimulating back-up for them in the church congregations. We are grateful for brothers and sisters who did not cease to profess Christ even in difficult times, though they had to pay for it in various ways : as well as for the preachers who faithfully served their congregations in difficult personal situations. We all realize that we need to repent, both as individuals and as the church. Only by a searching examination of our transgressions under the cross of Christ, only in accepting his costly mercy, are we able to find the way to each other and to the other people in our land”. (From the message of the continuing 26th Synod of ECCB in 1990.)

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Demonstration in Wenceslas Square, Prague, November 1989 with the Hussite slogan “Truth will win”. 99

During the 26th Synod of ECCB in November 1989. 100

IV. Information on Churches and ECC in CSFR and on the Work of ECCB

A. Survey of Churches Fellowships in CSFR

and

Ecumenical

The following register of churches and religious societies - registered in CSFR in 1990 - gives figures for (1) number of members : (2) number of parishes or congregations : (3) number of priests, ministers etc : (4) names of church periodicals. The address of church headquarters in also given if known

1. Roman Catholic Church : approx. 7,000,000 members, 7,729 parishes, 3,176 clergy. - Catholic newspapers, Theological texts, Spiritual Shepherd, Velehrad. Arcibiskupství, 110 00 Praha-Hrad, Hradčanské nám. 16 2. Slovak Evangelical Lutheran Church : 330,000 members, 325 congregations, 266 pastors. - Church Letters, Evangelical Messenger from Tatier, Service of the Word. Central office : 801 06 Bratislava, Palisády 46 3. Evangelical Church of Czech Brethren : approx. 193,000 members, 267 congregations, 247 ministers. - Czech Brother, Actuality, Brotherhood. Office : 111 21 Praha 1, Jungmannova 9 4. Greek Catholic Church: approx. 188,000 members, 201 parishes, 211 pastors. - The Word, Blessings. Office: 980 01 Prešov, Slovenské republiky rád 8 5. Czechoslovak Hussite Church : approx. 173,000 members, 340 congregations, 270 pastors. — Czech Fight, Theological Review. Central office : 166 26 Praha 6, Wuchterlova 5 6. Reformed Christian Church in Slovakia: approx. 90,000 members, 203 congregations, 190 pastors. - Calvinistic Voices (Szemle). Office : 945 01 Komárno, Jókaiho 34 7. Orthodox Church in Czechoslovakia: approx. 54,000 members, 120 congregations, 90 pastors. - Voice of Orthodoxy, Bequest of Holy Cyril and Method. Office: 11121 Praha 1, V jámě 6 8. Silesian Evangelical Lutheran Church: approx. 50,000 members, 19 congregations, 19 pastors. - Friend of the People. Office : 736 01 Havirov-Bludovice, Selská 12/428

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9. Brethren Chruch : approx. 10,000 members, 35 congregations, 35 ministers. - Brethren Family. Office: 110 00 Praha 1, Soukenická 15 10. Witnesses of Jehovah: approx. 10,000 members. Nearer information was to be obtained 11. Seventh Day Adventist Church : approx. 7,000 members, 70 congregations, 85 ministers. - The Sign of Time. Office : 142 00 Praha 4, Zálesí 50 12. Unity of Brethren: approx. 5,500 members, 17 congregations, 18 ministers. — Unity of Brethren. Office : 509 01 Nová Paka, Kollárova 456 13. Baptist Union in Czechoslovakia: approx. 4,000 members, 29 congregations, 26 ministers. - The Sower. Office: 140 00 Praha 4, Na TopoIce 10 14. Methodist Evangelical Church : approx. 4,000 members, 22 congregations, 20 ministers. Office : 120 00 Praha 2, Ječná 19 15. Jewish Religious Communities : approx. 3,500 members, 14 communities, 14 pastors. - Bulletin of Jewish Communities. Office: 110 01 Praha 1, Meiselova 1 16. Christian Congregations in ČSR : approx. 3,000 members, 5 congregations, 12 ministers. - Living Words. Office : 602 00 Brno, Bratislavská 21 17. Apostolic Church: approx. 3,000 members, 14 congregations. - Life in Christ. Office : 735 43 Albrechtice u Českého Těšína 18. Old Catholic Church: approx. 2,000 members, 6 congregations, 5 priests. - Office : 169 00 Praha 6, Hládkov 3 19. Religious Society of Czechoslovak Unitarians: approx. 2,000 members, 4 congregations, 5 ministers. - The Way. Office : 110 00 Praha 1, Karlova 8 20. Church of the Latter Day Saints (Mormons): approx. 1,500 members, 5 congregations. No further information 21. Neo-Apostolic Church: approx. 150 members, 1 congregations, 1 preacher. Office : 747 21 Kravaře u Opavy, Letkova 13

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Ecumenical Fellowship in the CSFR

Eleven of the churches named in the register above co-operated closely in the Ecumenical Council of Churches in ČSR (ECCCSR): Czechoslovak Hussite Church, Slovak Evangelical Lutheran Church, Evangelical Church of Czech Brethren, Reformed Christian Church in Slovakia, Orthodox Church, Silesian Evangelical Lutheran Church, Brethren Church, Unity of Brethren, Baptist Union, Methodist Evangelical Church and Old Catholic Church. The work of the ECC-CSR has been until recent times divided into eight special departments : 1. Ecumenical studies, 2. Contacts with abroad, 3. Bible Work (co-operating with the United Bible Societies), 4. Activity of common prayers, evangelism and social work, 5. Women’s Work (taking part in the preparations of International Day of Prayers), 6. Youth Work, 7. Press and publishing activities, 8. Finance Department. — The sessions of the Main ECC Committee take place quarterly and are presided over by a chairman elected by simple majority of votes of the Ecumenical Assembly for a period of two years. For specific actions the member churches nominate co-workers from their own members. The ECC-CSR was also in close contact with the non-Roman theological faculties : The Czechoslovak Hus’Faculty in Prague, The Comenius Evangelical Faculty in Prague, the Slovak Evangelical Faculty in Bratislava and the Orthodox Faculty in Prešov (Slovakia). The first two named Czech faculties were in 1990 incorporated into the Charles’University in Prague. In order to fulfil special common tasks, some non-catholic churches are joined in further ecumenical bodies and associations, such as the Union of Constance (the association of Czech Protestants, since 1915), The Christian Mission Society, Czechoslovak Evangelical Mission Society, - and again, since 1990, the Salvation Army, the Christian Students’Movement, the YMCA and YWCA. In 1990 the structure of ECC-CSR was revised, and a new Association of Evangelical Churches was founded for special co-operation on common practical projects. The relationship with the Roman Catholic Church is increasingly more open. - At least six million of CSFR population still confess the Christian faith, which represents 40 percent of the country’s inhabitants. 105

B. Information on the Church Office of the ECCB and the Church Congregations in Prague

The Synodal Council as the highest administrative organ of the ECCB carries out its duties through the central Church Office (The Office of the Synodal Council of the ECCB, 111 21 Praha 1, Jungmannova Str. 9, Telephone 2360924—6. Office hours daily 8—16,15). The Synodal Senior of the ECCB or his substitute works daily in this Office; on some weekdays also the Synodal Curator and other members of the Synodal Council. The office-team consists of the departmental secretaries (usually 6—8, with the general secretary in the lead) and a number of other technical and economical co-workers (some 15—20 persons). The renewed social work (Diakonia) has up to 20 workers. The work of the Church Office is divided into six workdepartments supported by special Advisory Committees. The members of the Synodal Council preside over the Departments committed to them. They are assisted by the corresponding secretaries and other co-workers. Every Advisory Committee has an appointed chairman and 5—10 advisors nominated both from church ministers and lay experts. At the present time (Spring 1990) the work of the six Departments is combined with 19 advisory committees and 2 commissions : I Department of FAITH AND WITNESS with advisory committees : 1. Theology, 2. Postgraduate training of preachers, 3. Church music and hymnology, 4. Liturgies II Department of GOVERNMENT AND ORGANISATION committees: 5. Church organisation and law, 6. Historical studies III Department of EVANGELISM AND SERVICE with advisory committees : 7. Evangelism, 8. Christian service (Diaconal Work), 9. Women Work IV Department of TEACHING AND EDUCATION with committees : 10. Children’s Work, 11. Youth’s Work, 12. Lay Work, 13. Evangelistic Work, 14. Training of lay preachers 106

V Department of ECUMENICAL WORK AND PEACE SERVICE with advisory committees : 15. Ecumenical Work, 16. Peace Activities, 17. Questions of Ecology VI Department of CHURCH ECONOMY AND MANAGEMENT with advisory committees: 18. Church Economy, 19. Church Buildings and Graphic Arts. Two special Commissions have been nominated : 1. For preparations of Memorial Anniversary of J. A. Comenius in 1992, 2. For Revision of Church Laws. *

*

*

Index of the ECCB parish congregations in Prague The location of each congregation can be found on the plan in the appendix, according to a given number in the index.

1. Praha 1 — Old City (110 00), Salvator Church, Salvátorská 1. Tel. 231 388 4. Sunday service at 9.00 2. Praha 1 - New City (110 00), Kliment Church, Klimentská 18. Tel 231 009 4. Sunday service at 9.30. 3. Praha 2 - Vinohrady (120 00), Korunní 60. Tel. 252 196. Sunday service at 9.00. 4. Praha 3 — Žižkov (130 00), Prokopova 216/4. Tel. 274 580. Sunday service at 9.00 5. Praha 3 - Žižkov II (130 00), Čajkovského 10. Tel. 277 088. Sunday service at 9.30 6. Praha 3 - Jarov (130 00), U kněžské louky 9. Tel. 820 367. Sunday service at 9.30 7. Praha 4 - Braník (147 00), V lomech. Tel. 461 037. Sunday service at 9.00 8. Praha 4 - Modřany (143 00), Písková 263/6. Tel. 467 662. Sunday service at 9.30 9. Praha 4 - Nusle (140 00), Žateckých 11. Tel. 423 462. Sunday service at 9.00 10. Praha 4 — Spořilov (141 00), Žilinská 1835/4. Tel. 761 981. Sunday service at 9.00 107

11. Praha 5 — Radotín (252 27), Matějovského 14. Tel. 594 165. Sunday service at 9.15 12. Praha 5 - Smíchov (150 00), Na Doubkové 8. Tel. 545 895. Sunday service at 9.00 13. Praha 6 — Dejvice (160 00), Wuchterlova 1. Tel. 341 601. Sunday service at 9.00 14. Praha 6 - Střešovice (162 00), Před bateriemi 22. Tel. 350 950. Sunday service at 9.30 15. Praha 7 - Holešovice (170 00), Na maninách 20. Tel. 801 836. Sunday service at 9.00 16. Praha 8 - Libeň (180 00), U pošty 6. Tel. 831 836. Sunday service at 9.00 17. Praha 9 — Kobylisy (182 00), U školské zahrady 1. Tel. 840 337. Sunday service at 9.30 18. Praha 9 - Horní Počernice (250 96), Náchodská 438. Sunday service at 8.30 19. Praha 10 - Strašnice (100 00), Kralická 4. Tel. 781 122 6. Sunday service at 9.00 20. Praha 10 - Uhříněves (104 00), Nám. Ant. Kodeta 378. Tel. 759 426. Sunday service at 8.45 21. Praha 10 - Vršovice (101 00), Černomořská 10. Tel. 739 066. Sunday service at 9.00

108

THE SENIORATES (PRESBYTERIES) of the ECCB

Liberec Deci Louny

1 2 3 4 5 6 7

Pražský - of Praha Poděbradský - of Poděbrady Jihočeský - of South Bohemia Západočeský - of Western Bohemia Ústecký - of Ústí Liberecký - of Liberec Královéhradecký - of Hradec Králové

8 9 10 ,w< 11 12

Chrudimský - of Chrudim Poličský - of Polička Horácký - of Horácko Brněnský - of Brno Východomoravský - of East. Moravia

Hradec Kra ov

Šumperk

Ostrava^

Kohn Prana

Olomouc Jihlava

11 Brno

Zim

&

DATE DUE

Written by Rev. Dr. Jiri Otter Graphics and cover by Rev. J. Zejfart English translation by Rev. Dr. J. Otter and Rev. I. G. Matheson Published by the Synodal Council of the ECCB, Prague by KALICH, Evangelical Publishing House. Printed in TZ Praha 1992 ISBN 80-7072-828-0

59903

Btj Art. 2320

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