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Updated: June 23, 2025
At a meeting in Prague the Utraquists and Catholics at last came to terms, and drew up a compromise known as the "Compactata of Basle" . For nearly two hundred years after this these "Compactata" were regarded as the law of the land; and the Utraquist Church was recognised by the Pope as the national self-governing Church of Bohemia. The terms of the Compactata were four in number.
Among them both, the German and Swiss opinions on religion made rapid progress; while the name of Utraquists, under which they managed to disguise the change of their principles, shielded them from persecution. In truth, they had nothing in common with the Utraquists but the name; essentially, they were altogether Protestant.
The Utraquists and Bohemian Brothers, making up nearly the whole population of the country, were just extorting religious liberty from their unlucky master in his very palace and at the point of the knife.
Among them both, the German and Swiss opinions on religion made rapid progress; while the name of Utraquists, under which they managed to disguise the change of their principles, shielded them from persecution. In truth, they had nothing in common with the Utraquists but the name; essentially, they were altogether Protestant.
They maintained simply a sacramental, spiritual, effectual presence of Christ, and distinguished from it a substantial Presence, which His Body, they declared, had in heaven alone. With these, too, as with the Utraquists, Luther became more closely acquainted soon after his return from the Wartburg.
Henry Matthias, Count Thurn, not a native of Bohemia, but proprietor of some estates in that kingdom, had, by his zeal for the Protestant cause, and an enthusiastic attachment to his newly adopted country, gained the entire confidence of the Utraquists, which opened him the way to the most important posts.
We have already had occasion to notice, after the Leipzig disputation in 1519, and again, in particular, after Luther's return from the Wartburg, an approach, which promised much but was only transitory, between Luther and the large and powerful brotherhood of the Bohemian Utraquists, who, as admirers of Huss and advocates for giving the cup to the laity, had freed themselves from the dominion of Rome.
"Of all Christians known to me," he said, "the Brethren stick closest to Holy Writ. Next to them come the Lutherans; next to the Lutherans the Utraquists; and next to the Utraquists the !" But there in common honesty he had to stop. And then he turned the tables on Mystopol, and came out boldly with his scheme. It was no new idea of his.
Of the orthodox party he has nothing to say beyond extolling the system by which the Pope might act as judge and father of all, and as supreme court of appeal. To the Utraquists he would counsel conformity to the practice of the majority; although unable to understand why the Church should have allowed a practice instituted by Christ to fall into disuse.
The Utraquists and Catholics began to quarrel with each other. The robber, von Suda, set Luke at liberty. The great Bishop became chief Elder of the Church. The whole land was soon in a state of disorder. The barons and knights were fighting each other, and, in the general stress and storm, the quiet Brethren were almost forgotten and allowed to live in peace.
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