THE NET OF FAITH

by Peter Chelčický

translated by Rev. Enrico Molnár

CHAPTER 24

THE EARLY CHURCH & THE MEDIEVAL CHURCH

[ In this chapter Chelčický refutes the argument which says that the Church can maintain its strength only in connection and with the support of the state authority.  And this is the way he proposes to handle the argument: ]

What will be discussed here is not easy but difficult, complicated, and painful.  Therefore, (I propose) to conduct the arguments in the manner of a disputation between persons of opposing ideas.  One will be from the following of Jesus, namely Paul who is a good speaker and well-trained in disputation, and the other will be from the servants of the Antichrist, namely the Simoniacal priest who is the vicar of Judas.

[ The whole of this chapter is given to the argument of the Simoniacal priest who maintains that the early Christians of pre-Constantinian times were living in a very unenviable situation, being poor servants, mistreated by their lords, tortured, and killed. ]

It is ridiculous therefore to say that the original Church of Christ was in a perfect condition in the days of the apostles and other disciples…  On the contrary, the Church of Christ became perfect when it accepted temporal power from the Emperor.

[ Paul answers saying that it is wrong to measure the perfection of the Church of God by the standards of perfection of temporal authority.[352] ]

For the priest, this was like drinking sour wine from a goblet.

[ Paul goes on to say that in gaining temporal security, the Church lost spiritual perfection. ]

The lovers of the world repose under the shadow of the authoritarian Church, and secular power protects those things that they love.  And in doing this, they build not on a rock, but on earthly considerations weak as sand.

CHAPTER 25

THE EARLY CHURCH & THE MEDIEVAL CHURCH (CONCLUSION)

[ Paul continues his argument admitting that the Christians were very poor and living in unpleasant conditions during the first three hundred years, but this does not imply that the Church was not spiritually perfect. ]

The states and powers are always earthly and temporal.  But Jesus declared that he was not a ruler of a temporal kingdom.  That is why he said, “My kingdom is not of this world.”[353]  And he explained this even more clearly to his disciples when he said, “The kings of the Gentiles exercise lordship over them…  But not so with you.”[354]  That means that the dignity of the Church of Christ does not depend on the success of temporal things.

[ On the contrary, adversity causes the Church to prosper spiritually; in giving the Beatitudes, Jesus taught his disciples to lose earthly attachments and to cling to things eternal. ]

With these speeches Paul describes the fullness and perfection of the original Church, richer in poverty, in patience, and in other spiritual matters than the later Church…  It is evident from this disputation that to the big-bellied priest the early Church has a bad odor, it being so poor, with torn sides and a wounded head.  Of course, the later Church is safe, peaceful, and protected by the shadow of the Emperor’s sword, having learned apostolic men of pink faces, with long tunics and tall miters; here is the heart of the priest brought up in a cool shade!  The early Church was rich in spiritual treasures and victorious in many martyrdoms…  The Church of Christ is bound to carry its cross and to overcome with patience every injustice until the Day of Judgment.[355]

[ Every time the Church has shown impatience or dissatisfaction with its poor condition it has transgressed the commandment of God and committed a mortal sin. ]

Therefore, as I have said, the hatred and cruelty of the pagan princes against the early Church was the real reason of the Church’s goodness and honesty; compelled by their cruel hatred it was bound to overcome all evil occurrences victoriously in patience, in order to please God, and to fulfill His will by suffering iniquity in adverse times.

CHAPTER 26

STATE AUTHORITY IS OUTSIDE THE MORAL LAW

[ The Church, having lost the capacity for patience and long-suffering, has also lost God.  Authority based on compulsion and the love of Christ are incompatible terms.  The state sovereignty does not admit the possibility of standing under the moral judgment of God.  But he who obeys God needs no other authority.  “Love does no wrong to a neighbor; therefore love is the fulfilling of the law.”[356] ]

For the deeds of faith consist in loving God and one’s neighbor, and the fullness of the law is love; the secular authority cannot produce this love by its sword, but it descends from above from the Father of Lights into the hearts of good will to whom it is a delight to love God, to do His will, and to obey His commandments.

Judge for yourself, how can state authority approach those who are bound by the divine commandment not to resist evil in times of adversity, but to offer the cheek when the one is struck, to leave revenge to God and not to return evil for evil, to love their enemies and to do good to them, to give them food and drink when they are hungry and thirsty, and to pray for them to God?  These are the acts of our faith and these are the commandments of God.  So, what can the state authority do about that position?  The state authority, therefore, because of its reliance on cruel compulsion, cannot direct a life of obedience to God.  A certain tool cannot be used in every trade but each trade has to use its own suitable tools; a blacksmith cannot hold a horseshoe in the fire with a spindle and a woman cannot spin with a pair of pliers.  Therefore, pliers are appropriate to the blacksmith and a spindle to the woman.

Similarly, the authority of the state is suited for other things than the Church of Christ.  [ It is doing good in so far as it restrains the evil-doers. ]

[352] 2 Corinthians 3.5.

[353] John 18:36.

[354] Luke 22:25-26.

[355] Luke 21:19.

[356] Romans 13:10.