2014 Pastoral Visit of Pope Francis to Korea

Closing Mass for Asian Youth Day

 August 17, 2014

 Haemi Castle, Seosan-si, Chungcheongnam-do

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교황 프란치스코 방한

제6회 아시아 청년대회 폐막미사

2014-08-17

충청남도 서산시 해미읍성

문화체육관광부
해외문화홍보원
코리아넷 
전한

Pope Francis commemorates the reformer Jan Hus on the 600th anniversary of his death

Vatican City, 15 June 2015 (VIS) – This morning Pope Francis received in audience the representatives of the Czech Hussite Church and the Evangelical Church of Czech Brethren, in Rome to celebrate a liturgy of reconciliation on the occasion of the 600th anniversary of the reformer Jan Hus, distinguished preacher and rector of the University of Prague, whose execution was lamented by St. John Paul II in 1999, who included him among the reformers of the Church.

”In the light of this consideration” said Francis, ”it is necessary to continue our studies of the figure and work of Jan Hus, which has long been a matter of controversy between Christians, but which has today become a reason for dialogue. This research, conducted without any form of ideological conditioning, will be an important service to historical truth, to all Christians and to society as a whole, even beyond your national borders.”

”Today’s meeting gives us the opportunity to renew and deepen the relations between our communities” he added. “Many disputes of the past ask to be revisited in the light of the new context in which we live, and agreements and convergences will be reached if we face the traditional contractual questions with a new outlook. Above all, we cannot forget that the shared profession of faith in God the Father, in the Son and in the Holy Spirit, in which we have been baptised, already unites us in bonds of authentic fraternity.”

”Vatican Council II affirmed that ‘every renewal of the Church is essentially grounded in an increase of fidelity to her own calling. Undoubtedly this is the basis
of the movement toward unity. Church renewal has therefore notable ecumenical importance’. Nowadays, in particular, the need for a new evangelisation of many men and women who seem indifferent to the joyful news of the Gospel makes it urgent to renovate every ecclesial structure so as to promote a positive response from all those to whom Jesus offers His friendship. And visible communion between Christians will certainly make this announcement more credible”

“Responding to the call of Christ to continual conversion, of which we are all in need, we can progress together on the path of reconciliation and peace. Along this road let us learn, by God’s grace, to recognise each other as friends and to consider the motivations of others in the best light possible. In this sense I hope that bonds of friendship may develop also at the level of local and parish communities. With these sentiments, I join spiritually in the penitential liturgy you will celebrate here in Rome,” concluded the Holy Father. “May God, rich in mercy, grant us the grace to recognise ourselves all as sinners and to know how to forgive each other.”

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Who Was Jan Hus?

Vaclav_Brozik_-_Hus-767NOTE: This temporary article, adapted from Wikipedia, will b replaced with a new fully cited article soon.

Jan Hus (c. 1369 – 6 July 1415), often referred to in English as John Hus or John Huss, was a Czech priest, philosopher, early Christian reformer and Master at Charles University in Prague. After John Wycliffe, the theorist of ecclesiastical Reformation, Hus is considered the first Church reformer, as he lived before Luther, Calvin and Zwingli.

Hus was a key predecessor to the Protestant movement of the sixteenth century, and his teachings had a strong influence on the states of Western Europe, most immediately in the approval of a reformist Bohemian religious denomination, and, more than a century later, on Martin Luther himself. He was burned at the stake for heresy against the doctrines of the Catholic Church, including those on ecclesiology, the Eucharist, and other theological topics.

After his execution in 1415, the followers of Hus’s religious teachings (known as Hussites) rebelled against their Roman Catholic rulers and defeated five consecutive papal crusades between 1420 and 1431 in what became known as the Hussite Wars.  A century later, as many as 90% of inhabitants of the Czech lands were non-Catholic and some still followed the teachings of Hus and his successors.

Early life

003_Betlemska_Kaple_jpg_340x267_q85Jan Hus was born in Husinec, Bohemia, around 1369. At an early age he traveled to Prague, where he supported himself by singing and serving in Churches. His conduct was positive and his commitment to his studies was remarkable. In 1393, Hus earned the degree of Bachelor of Arts at the University of Prague, and he earned his master’s degree in 1396. In 1400, he was ordained as a priest. In 1402 Hus began preaching inside the city demanding for the reformation of the Church. He served as rector of the University of Prague in 1402–03. He was appointed a preacher at the newly built Bethlehem Chapel around the same time. Hus was a strong advocate for the Czechs, and therefore the Realists, and he was influenced by the writings of John Wycliffe. Although Church authorities banned many works of Wycliffe in 1403, Hus translated Trialogus into Czech and helped to distribute it.

Career

Hus tried to reform the Church by delineating the moral failings of clergy, bishops, and even the papacy from his pulpit. Archbishop Zbyněk Zajíc tolerated this, and even appointed Hus as preacher to the clergy’s biennial synod. On 24 June 1405, Pope Innocent VII, however, directed the Archbishop to counter Wycliffe’s teachings, especially the doctrine of impanation in the Eucharist. The archbishop complied by issuing a synodal decree against Wycliffe, as well as forbidding any further attacks on the clergy.

In 1406, two Bohemian students brought to Prague a document bearing the seal of the University of Oxford and praising Wycliffe. Hus proudly read the document from his pulpit. Then in 1408, Pope Gregory XII warned Archbishop Zajic that the Church in Rome had been informed of Wycliffe’s heresies and of King Wenceslaus’s sympathies for non-conformists. In response, the king and University ordered all of Wycliffe’s writings surrendered to the archdiocesan chancery for correction. Hus obeyed, declaring that he condemned the errors in those writings.

Papal Schism

At this time (1408), the Charles University in Prague was divided by the Western Schism, in which Gregory XII in Rome and Benedict XIII in Avignon both claimed the papacy. Wenceslaus felt Gregory XII might interfere with his plans to be crowned Holy Roman Emperor. He denounced Gregory, ordered the clergy in Bohemia to observe a strict neutrality in the schism, and said that he expected the same of the University. Archbishop Zajíc remained faithful to Gregory. At the University, only the scholars of the Bohemian “nation” (one of the four governing sections), with Hus as their leader, vowed neutrality.

Kutná Hora Decree

At the urging of Hus and other Bohemian leaders, King Wenceslaus decreed (in Kutná Hora) that the “Bohemian nation” would have three votes (instead of one) in University affairs, while the Bavarian, Saxon, and Polish “nations” would have only one vote in total. As a consequence, between five thousand and twenty thousand foreign doctors, masters, and students left Prague in 1409. This exodus resulted in the founding of the University of Leipzig, among others. Thus Charles University lost its international importance and became a strictly Czech school. The emigrants also spread news of the Bohemian “heresies” throughout the rest of Europe. Archbishop Zajíc became isolated and Hus was at the height of his fame. He became Rector of the University, and enjoyed the favor of the court. Wycliffe’s doctrines also regained favor in Prague.

Alexander V becomes Antipope

In 1409, the Council of Pisa tried to end the schism by electing Alexander V as Pope, but Gregory and Benedict did not submit. (Alexander was declared an “antipope” by the Council of Constance in 1418.)

Hus, his followers, and Wenceslaus transferred their allegiance to Alexander V. Under pressure from Wenceslaus, Archbishop Zajíc did the same. Zajíc then lodged an accusation of “ecclesiastical disturbances” against Wycliffites in Prague with Alexander V.

Excommunication

On 20 December 1409, Alexander V issued a papal bull that empowered the Archbishop to proceed against Wycliffism in Prague. All copies of Wycliffe’s writings were to be surrendered and his doctrines repudiated, and free preaching discontinued. After the publication of the bull in 1410, Hus appealed to Alexander V, but in vain. The Wycliffe books and valuable manuscripts were burned, and Hus and his adherents were excommunicated by Alexander V.

Indulgences

Indulgences were closely tied with the Roman Catholic doctrine of Purgatory.  All souls other than saints would go to Purgatory for a time of purgation, suffering and punishment to purify them for their sins before they could enter Heaven.  A Papal Indulgence was a document which excused the person from a certain period of purgation.  These would be sold to raise money for crusades by travelling salesmen, with a portion of the proceeds often going to local nobles.

After Archbishop Zajíc died in 1411, and with his death the religious movement in Bohemia entered a new phase, where the disputes concerning indulgences assumed great importance.

Crusade against Naples

Alexander V died in 1410, and was succeeded by John XXIII (also later declared an antipope). In 1411, John XXIII proclaimed a crusade against King Ladislaus of Naples, the protector of rival Pope Gregory XII. This crusade was preached in Prague as well. John XXIII also authorized the sale of indulgences to raise money for the war, and priests selling indulgences urged people to crowd the churches and give their offerings. This traffic in indulgences was to some a sign of the corruption of the church.

Hus_na_kazatelneCondemnation of indulgences and Crusade

Hus spoke out against indulgences, but he could not carry with him the men of the university. In 1412, a dispute took place, on which occasion Hus delivered his address Quaestio magistri Johannis Hus de indulgentiis. It was taken literally from the last chapter of Wycliffe’s book, De ecclesia, and his treatise, De absolutione a pena et culpa. Hus asserted that no Pope or bishop had the right to take up the sword in the name of the Church; he should pray for his enemies and bless those that curse him; man obtains forgiveness of sins by true repentance, not money. The doctors of the theological faculty replied, but without success. A few days afterward, some of Hus’s followers, led by Vok Voksa z Valdštejna, burnt the Papal bulls. Hus, they said, should be obeyed rather than the Church, which they considered a fraudulent mob of adulterers and Simonists.

In response, three men from the lower classes who openly called the indulgences a fraud were beheaded. They were later considered the first martyrs of the Hussite Church. In the meantime, the faculty had condemned the forty-five articles and added several other theses, deemed heretical, which had originated with Hus. The king forbade the teaching of these articles, but neither Hus nor the university complied with the ruling, requesting that the articles should be first proven to be un-scriptural. The tumults at Prague had stirred up a sensation; papal legates and Archbishop Albik tried to persuade Hus to give up his opposition to the papal bulls, and the king made an unsuccessful attempt to reconcile the two parties.

Attempts at reconciliation

Wenceslaus made efforts to harmonize the opposing parties. In 1412, he convoked the heads of his kingdom for a consultation and, at their suggestion, ordered a synod to be held at Český Brod on 2 February 1412. It did not take place there, but in the palace of the archbishops at Prague, in order to exclude Hus from participation. Propositions were made to restore peace in the Church. Hus declared that Bohemia should have the same freedom in regard to ecclesiastical affairs as other countries and that approbation and condemnation should therefore be announced only with the permission of the state power. This was the doctrine of Wycliffe (Sermones, iii. 519, etc.).

There followed treatises from both parties, but no harmony was obtained. “Even if I should stand before the stake which has been prepared for me,” Hus wrote at the time, “I would never accept the recommendation of the theological faculty.” The synod did not produce any results, but the King ordered a commission to continue the work of reconciliation. The doctors of the university demanded approval of their conception of the Church, according to which the Pope is the head, the Cardinals are the body of the Church, from Hus and his followers. Hus protested vigorously. The Hussite party seems to have made a great effort toward reconciliation. To the article that the Roman Church must be obeyed, they added only “so far as every pious Christian is bound”. Stanislav ze Znojma and Štěpán Páleč protested against this addition and left the convention; they were exiled by the king, with two others.

HusPainting2Hus leaves Prague and appeals to Jesus Christ

By this time, Hus’s ideas had become widely accepted in Bohemia, and there was broad resentment against the Church hierarchy. The attack on Hus by the Pope and Archbishop caused riots in parts of Bohemia. Wenceslaus and his government took the side of Hus, and the power of his adherents increased from day to day. Hus continued to preach in the Bethlehem Chapel. The churches of the city were put under the ban, and the interdict was pronounced against Prague. To protect the city, Hus left and went into the countryside, where he continued to preach and write.

Before Hus left Prague, he decided to take a step which gave a new dimension to his endeavors. He no longer put his trust in an indecisive King, a hostile Pope or an ineffective Council. On 18 October 1412 he appealed to Jesus Christ as the supreme judge. By appealing directly to the highest Christian authority, Christ himself, he bypassed the laws and structures of the medieval Church. For the Bohemian Reformation, this step was as significant as the 95 thesis nailed to the door of the Wittenberg church by Martin Luther in 1517.

After Hus left Prague for the country, he realized what a gulf there was between university education and theological speculation on one hand, and the life of uneducated country priests and the laymen entrusted to their care on the other. Therefore he started to write many texts in Czech, such as basics of the Christian faith or preachings, intended mainly for the priests whose knowledge of Latin was poor.

Writings of Hus and Wycliffe

Of the writings occasioned by these controversies, those of Hus on the Church, entitled De Ecclesia, were written in 1413 and have been most frequently quoted and admired or criticized, and yet their first ten chapters are but an epitome of Wycliffe’s work of the same title, and the following chapters are but an abstract of another of Wycliffe’s works (De potentate papae) on the power of the Pope. Wycliffe had written his book to oppose the common position that the Church consisted only of the clergy, and Hus now found himself making the same point. He wrote his work at the castle of one of his protectors in Kozí Hrádek, and sent it to Prague, where it was publicly read in the Bethlehem Chapel. It was answered by ze Znojma and Páleč with treatises of the same title.

After the most vehement opponents of Hus had left Prague, his adherents occupied the whole ground. Hus wrote his treatises and preached in the neighborhood of Kozí Hrádek. Bohemian Wycliffism was carried into Poland, Hungary, Croatia, and Austria. But in January 1413, a general council in Rome condemned the writings of Wycliffe and ordered them to be burned.

Council of Constance

Wenceslaus’ brother Sigismund of Hungary, who was “King of the Romans” (that is, head of the Holy Roman Empire, though not then Emperor), and heir to the Bohemian crown, was anxious to put an end to religious dissension within the Church. To put an end to the papal schism and to take up the long desired reform of the Church, he arranged for a general council to convene on 1 November 1414, at Konstanz (Constance). The Council of Constance (1414–1418) became the 16th ecumenical council recognized by the Catholic Church. Hus, willing to make an end of all dissensions, agreed to go to Constance, under Sigismund’s promise of safe conduct.

 

Jan Hus at the Council of Constance

Hus at the Council of ConstanceIt is unknown whether Hus knew what his fate would be, but he made his will before setting out. He started on his journey on 11 October 1414; on 3 November 1414, he arrived at Constance, and on the following day, the bulletins on the church doors announced that Michal z Německého Brodu would be opposing Hus. In the beginning, Hus was at liberty, under his safe-conduct from Sigismund, and lived at the house of a widow. But he continued celebrating Mass and preaching to the people, in violation of restrictions decreed by the Church. After a few weeks, his opponents succeeded in imprisoning him, on the strength of a rumor that he intended to flee. He was first brought into the residence of a canon and then, on 8 December 1414, into the dungeon of the Dominican monastery. Sigismund was greatly angered, as the guarantor of Hus’s safety, and threatened the prelates with dismissal; however, the prelates convinced him that he could not be bound by promises to a heretic.

On 4 December 1414, John XXIII entrusted a committee of three bishops with a preliminary investigation against Hus. As was common practice, witnesses for the prosecution were heard, but Hus was not allowed an advocate for his defense. His situation became worse after the downfall of John XXIII, who had left Constance to avoid abdicating. Hus had been the captive of John XXIII and in constant communication with his friends, but now he was delivered to the Archbishop of Constance and brought to his castle, Gottlieben on the Rhine. Here he remained for 73 days, separated from his friends, chained day and night, poorly fed, and ill.

Trial

On 5 June 1415, he was tried for the first time, and for that purpose was transferred to a Franciscan monastery, where he spent the last weeks of his life. Extracts from his works were read, and witnesses were heard. He refused all formulae of submission, but declared himself willing to recant if his errors should be proven to him from the Bible. Hus conceded his veneration of Wycliffe, and said that he could only wish his soul might some time attain unto that place where Wycliffe’s was. On the other hand, he denied having defended Wycliffe’s doctrine of The Lord’s Supper or the forty-five articles; he had only opposed their summary condemnation. King Wenceslaus admonished him to deliver himself up to the mercy of the Council, as he did not desire to protect a heretic.

At the last trial, on 8 June 1415, thirty-nine sentences were read to him, twenty-six of which had been excerpted from his book on the Church, seven from his treatise against Páleč, and six from that against Stanislav ze Znojma. The danger of some of these doctrines to worldly power was explained to Sigismund to incite him against Hus. Hus again declared himself willing to submit if he could be convinced of errors. This declaration was considered an unconditional surrender, and he was asked to confess:

  • that he had erred in the theses which he had hitherto maintained;
  • that he renounced them for the future;
  • that he recanted them; and
  • that he declared the opposite of these sentences.

He asked to be exempted from recanting doctrines which he had never taught; others, which the assembly considered erroneous, he was not willing to revoke; to act differently would be against his conscience. These words found no favorable reception. After the trial on 8 June, several other attempts were purportedly made to induce him to recant, which he resisted.

Condemnation

The condemnation took place on 6 July 1415, in the presence of the assembly of the Council in the Cathedral. After the High Mass and Liturgy, Hus was led into the church. The Bishop of Lodi delivered an oration on the duty of eradicating heresy; then some theses of Hus and Wycliffe and a report of his trial were read.

Refusals to recant

An Italian prelate pronounced the sentence of condemnation upon Hus and his writings. Hus protested, saying that even at this hour he did not wish anything, but to be convinced from Scripture. He fell upon his knees and asked God with a low voice to forgive all his enemies. Then followed his degradation — he was dressed in priestly vestments and again asked to recant; again he refused. With curses, Hus’ ornaments were taken from him, his priestly tonsure was destroyed, and the sentence of the Church was pronounced, stripping him of all rights, and he was delivered to secular authorities. Then a tall paper hat was put upon his head, with the inscription “Haeresiarcha” (i.e. the leader of a heretical movement). Hus was led away to the stake under a strong guard of armed men.

 

Depiction of Hus' ExecutionExecution

At the place of execution, he knelt down, spread out his hands, and prayed aloud. The executioner undressed Hus and tied his hands behind his back with ropes, and bound his neck with a chain to a stake around which wood and straw had been piled up so that it covered him to the neck. At the last moment, the imperial marshal, von Pappenheim, in the presence of the Count Palatine, asked Hus to recant and thus save his own life. Hus declined thus:

God is my witness that the things charged against me I never preached. In the same truth of the Gospel which I have written, taught, and preached, drawing upon the sayings and positions of the holy doctors, I am ready to die today.

It is said that when he was about to expire, he cried out, “Christ, son of the Living God, have mercy on us!” Hus’ ashes were collected, the very ground under the stake dug up, and thrown into the Rhine River to prevent his disciples from claiming or preserving any relics.

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Jan Hus, Critical Thinking, and Pluto

by the Rev. John P. Jackman

We remember Jan Hus for a few things — preaching in the common language, his courage, his martyrdom. But at the crucial center of his life was a profound dedication to truth.
Hus wasn’t just a priest – he was also a philosopher, a thinker. Most people forget that he was appointed dean of the philosophy faculty at the Charles University in Prague before he was called to preach at the Bethlehem Chapel. He was well versed in Plato and Aristotle. Reading his sermons, his writings, we catch a sharp and intensely logical mind behind the preaching.

Picture2We often hear that Hus’ motto was “Veritas Vincit,” which can be translated “Truth Prevails,” “Truth is Victorious,” or perhaps “Truth Wins Out in the End!” This motto has come down through the centuries and is today emblazoned on the flag of the Czech president — in Czech, of course! “Pravda vítězí” is also engraved on the base of the Jan Hus Memorial in Prague.

But what he actually wrote is a little more extensive:

  • Seek the truth,
  • Hear the truth,
  • Learn the truth,
  • Love the truth,
  • Speak the truth,
  • Hold the truth, and
  • Defend the truth until death

Truth was central to Hus’ thought — and for him, there was a crucial and terrifically important distinction between human perception of truth and The Truth. Hus was familiar with Aristotle’s Metaphysics, with Thomas Aquinas’ restatement of the correspondence theory, “A judgment is said to be true when it conforms to the external reality.” He viewed truth as something external to ourselves, something absolute and immutable, but something which we perceive imperfectly. Hus says, “I am convinced that what we know is a whole lot less than what we do not know.” For Hus, that “Capital T” truth is God’s truth, and it is most faithfully expressed on a human level in the person of Christ. And we must test our perceptions against the reality, not simply accept our judgments as being somehow “true.”

"On Being," as Hus might have read it,

Aristotle’s Metaphysics, “On Being,” Latin manuscript as Hus might have read it.

It may seem obvious to the thoughtful person that our perceptions of truth are not the same thing as truth itself — but in fact it is patently not obvious to most people in history. As children we learn through our senses, we define “reality” as the sensation we have of taste, of touch, of smell. It is normal to think of our experience of reality as being reality, and in consequence most people also confuse their opinions with truth. Physicists can talk of electrons and quarks and strings all they want, that brick wall over there still seems pretty much like a solid impervious bit of reality to me! And in the same way, in a world of spin doctors and manipulated news and echo tank politics, most folks utterly and completely confuse their opinions with absolute truth. Never have we lived in a time where so many “truths” float about without any firm connection to reality. Viewers of TV news and fans of talk radio hear an entirely different set of “facts” than do other people. This reality is utterly self-referencing without any test of reality.

For Hus, there must always be a test against reality. In his day, this included reference to the actual Scriptures (instead of just second and third hand versions through clergy), the writings of Church Fathers, and the entire expanse of Church tradition (instead of just the latest memo from Rome or Avignon or wherever). But what is more, he clearly looks for logic, reason, and even the actual experience of believers – anticipating by several centuries the “Wesley Quadrilateral.”

Hus possesses a rare thing: while being absolutely convinced of his opinion, he still has humility about his own limitations, and is always open to a better explanation. “I’ve made it a principle in my studies that whenever I encounter a more sound opinion, whenever I encounter something that is clearly superior in argument, I am prepared to give up the previous position and adopt the more advanced one.” In every encounter with authority, he made his position clear, and then said “If I am wrong, instruct me! Show me in the Scriptures, in the Church Fathers!” The councils and bishops, of course, were not interested in engaging with Hus on any of these details — they were interested in exerting their authority.
In the past few years I have found a marvelous illustration of Hus’ distinction between truth and human perceptions of truth. In 2006, the International Astronomical Union redefined what would be considered a “planet” — and poor little Pluto was demoted to being a “dwarf planet.” Interestingly enough, that same year the New Horizons probe was launched specifically to fly by Pluto and send back photos and readings. At an initial velocity of 9,000 MPH, bumped to an incredible 53,000 MPH after a slingshot maneuver around Jupiter, it took New Horizons nine years to reach the very distant and tiny dwarf planet. Astonishing pictures were beamed back, and new data received which has revealed far more about Pluto than we knew before. It is, in fact, larger than we previously thought — though not enough to meet the new definition of a planet by clearing other debris in its orbit.

Photograph of Pluto from New Horizons spacecraft.

Photograph of Pluto from New Horizons spacecraft.

So here’s the point: did the deliberations of the IAU make any difference to the reality of that is Pluto? Pluto existed before it was discovered in 1915. The orbital entity (whatever we label it) didn’t change a bit in 2006 when the IAU “deplanetized” it. Its reality and trajectory didn’t change a smidgeon as New Horizons flew by and took photos. I believe that Jan Hus viewed the rulings of Councils in exactly the same light as we would objectively view the deliberation of the IAU: human deliberations about truth are not at all the same thing as the truth.

Hus’ approach is in fact remarkably a precursor of scientific method. Dr. Thomas Fudge says “But Hus did not blindly follow Wycliffe or anyone else. If you look at Hus’ use of Wycliffe, you will find a discriminating, judicious handling and interpretation. So he wasn’t going to follow the Church blindly, he wasn’t going to follow Wycliffe blindly, even though he admired Wycliffe. So I would say that we find in him the rudimentary seeds of critical thinking where he wanted evidence before he would change his mind or retreat from principle. And I think that it’s not too much to say that this is part of the forerunner stage of the scientific method.”
A long time ago I gave my daughter a bumper sticker that said, “Don’t Believe Everything You Think!” Sadly, too many people in our world today are willing to sacrifice everything on the altar of their own opinions, without any reality check at all. Hus was the opposite — ready to sacrifice himself for the truth.
How I wish that Synods, that Councils, that Courts, that politicians and talk show bloviators could catch just a bit of Hus’ humility and dedication to the Truth. Our world would be a different place and our children’s future would be altogether changed.

“Truth is more important than life. It is better to die well than to live badly.”
– Jan Hus

The Rev. John Jackman is the Executive Director of Comenius Foundation and an award-winning filmmaker.  He has a degree in Philosophy as well as one in Divinity.  In addition to making movies, he serves as pastor of Trinity Moravian Church in Winston-Salem, NC.

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Comenius Foundation is an independent 501(c)(3) nonprofit corporation dedicated to using film and television to promote faith, learning, and love. We seek to help restore a moral balance to television programming through advocacy, education, and the creation of fine television productions and movies.

We have been producing award-winning, positive film and television programs and developing informative web sites since 1999.

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Invitation for Submissions

We are currently inviting submission of articles about John Hus, the world in the early 15th century, and the impact of the Hussite movement for publication.  Articles should be written for the general public (not exclusively academic audience) but documentation via footnotes is valuable.  Articles should be 500-1500 words, and should be based on serious research and not solely based on opinion. We particularly invite submissions from Hus scholars, but also welcome submissions from serious amateur scholars.  Authors who have published on Hus are welcome to provide information about their books or articles.

The audience for this site will be primarily interested laypersons. Suggestions for content are also invited.  Original artwork pertaining to Hus is also welcome!

Comenius Foundation created a maintains a similar site about Count Zinzendorf which was published during the 300th Jubilee of his birth.  You can visit that site HERE.

HOW TO SUBMIT:

Digital submissions are preferred.  Email digital file (in Word format or similar) to john@comeniusfoundation.org.  Please place “John Hus Submission” in the subject line.

Hard copy articles may be submitted via mail to

Comenius Foundation
PO Box 22
Lewisville, NC 27023

Should your article be selected for publication, we will send a publication release.