Thou hast given Thy faithful such grace that they professed Thy truth.”
In the following chapters Hus deals with simony as it appears in the different ranks of the hierarchy. He first—in Chapter IV.—treats of the papacy, and begins by refuting the theory that it is impossible that a pope should commit a sin and therefore that he should be guilty of simony. Hus then denies that the pope is the most holy father, whom sin cannot touch; for only one is our most Holy Father, the Lord God whom sin cannot touch. Hus then proceeds to define in the customary scholastic fashion of his time the different manners in which a pope can commit simony. Always, however, mainly interested in the affairs of his own country and endeavouring to contribute to its spiritual welfare, he soon refers to the manner in which in Bohemia, as in other countries, papal nominees, often men of detestable reputation, were appointed to ecclesiastical dignities. “Is it not,” he writes, “contrary to God’s regulations that the pope should decree that his cooks, porters, equerries, footmen, should have first claim on the most important benefices even in lands of which they do not know the language?” This matter had great practical importance in Bohemia, where at that moment Roman nominees had even more than in other countries taken the places of native priests.[1] In Chapter V. Hus refers to bishops. “A worthy bishop,” he writes, “must be of holy life, called by God through the will of the people, and without having bestowed gifts. When he is called, let him consider himself unworthy; and when he is compelled to accept, let him do so meekly for the praise of God, for the salvation of the people, and his own. For if he who accepts a bishopric is of holy life, full of learning and thus able to instruct the people, chosen by God through the people, consecrated and approved
- ↑ This matter has been very clearly stated in the Cesky Historicky Casopis (Bohemian Historical Yearbook) by Dr. Krofta in a series of articles to which I have already referred.
