A Study of Peter Chelčický's Life and a Translation from Czech of Part I of His Net of Faith (1947)/Part 2/Section 7
CHAPTER XXIX
THE ORIGIN OF CHURCH AUTHORITY
(This chapter deals with the rule and administration of 'King Jesus, contrary to the rule of kings and countries.' He is responsible to God only and dependent from Him. This was foretold to Mary by the angel of the Annunciation:)
(:His rule was foretold even in the Old Testament:)
"He shall be ruler over Israel."2
When Pilate asked him, "Are you the Jewish king?" Jesus answered by saying, "As you say, I am a king. It was for this that I was born and for this that I came to the world, to give testimony to truth. Everyone who is on the side of truth listens to my voice."3
(:Jesus is therefore the true ruler of the Christians, and he shows his power by overcoming the ruses of the devil, by releasing the captives from the prisons and all iniquities of the world.4 And, since everything that man hopes for,
everything that a Christian finds valuable in this life, is to be found in the Kingdom of Jesus, man can give his true allegiance to no one but Christ. Chelc̄icky̍ compares the temporal kingdoms of princes and the spiritual kingdom of Christ, and exclaims :)
O, how small and barren is the dominion of pagan kings compared to the dominion of Christ! The temporal power heaps burdens and sufferings upon its subjects instead of freedom and consolation.Christus Rex And yet, the Kingdom of Christ is so powerful and perfect that, if the whole world wanted him for king, it would have peace and all things would work together for good.5 And there would be no need of temporal rulers, for all and sundry would stand by grace and truth. The need of kings arises, indeed, because of sins and sinners. . . But if King Jesus ruled, all evil would fall away.
(:A temporal state rules by force and compulsion; the Kingdom of Christ rules:) by free will so that every one may choose of his own accord to leave the way of sin, for the love of (Christ) the King, to be ruled by him inwardly. Therefore, if one, or two, or more are willing to submit to his dominion, they must first abandon sin. . . The beginning of his kingdom is at the end of men's sins. . . But if his kingdom is defiled, evils immediately spread and multiply. This immediately evokes the necessity of temporal kingdoms to punish excessive. sins by the arm of their authority. . . And they punish with revenge and without charity. . . The end of Christ's kingdom is salvation, the beginning of earthly rule is perdition. This is what happened to the rebellious Jews who in their pride chose to obey a man king and how terribly they had to suffer! It is to their punishment that God says:
I am your destruction, O Israel;
Who can help you?
Where is now your king, that he may deliver you?
And all your princes that they may rule you?
of whom you said,
"Give me a king and princes"?
I gave you a king in my anger,
And I took him away in my wrath!6
Because of their sins he made their lande a waste and a horror. . . and made them prisoners of the King of Babylon for seventy years.7 (:The earthly rulers and the state authorities are the punishment of God for disobeying His laws. Good kings may improve the subjects' physical well-being and the Christians can grow in their faith; if the kings are bad, the Christians must suffer their iniquities for the sake of salvation. But in either case, neither the good nor the bad rulers can really help the people who are bad. Only they can be saved who are ruled by King Christ the Crucified.:) And it will help no one even if St.Peter should rule over him in the fashion of temporal kings. (:Wise people therefore seek naught but to serve King Jesus, and they shall prosper in his courts.:)