第十六篇 合一弟兄会与约翰康门纽
一、辅读文献
1. 历史概述
2. 合一弟兄会历史（英）
3. 约翰康门纽小传
4. 康门纽话语摘录
二、历史景点
1. 那顿（Nardden）
三、讨论题纲
1. 合一弟兄会的信仰
2. 康门纽的生平与著作
历史概述
1. 合一弟兄会（Unitas Fratrum）
1415年，约翰胡斯以异端之名被天主教烧死后，跟随他的人遭遇极大的逼迫。胡斯的信徒分为三派，其中有一派既不与政治妥协，也不以武力抗争，宁愿为信仰受苦。其中一位彼得基利司基（Peter
Chelischizki），写下一本「信仰之网」，将教会比喻成一栋房子。这栋房子历经多年，已成了一个倒塌焚毁的废墟，而他们的目的，就是要从这些断垣残壁的瓦砾中，找出这栋房子的真正根基，逐渐加以恢复。这一班受逼迫的波希米亚信徒，躲在波希米亚的肯瓦谷（Kunwald）的村庄里定居生活。1457年，他们依照圣经的原则，设立了教会，称为「合一的弟兄们」（United
Brothers），也就是摩尔维亚教会的前身。他们认为自己活着乃是为了要事奉神，应在凡事上为神而活。他们彼此相爱，互相劝勉，过着安静与敬虔的生活。无论是生活或是事奉上，都为荣耀神而行。
波希米亚的信徒在肯瓦谷中平静的过了五十年的生活。1515年，更正教在德国刚起步，信奉天主教的皇帝和教皇联合起来攻击新教信徒，几乎将他们灭绝。之后，便一直有陆陆续续的逼迫。1548年，德皇下令将他们赶到波兰，至终，他们在奥斯曹洛（Ostrorog）安顿，在那里广传福音，建立教会。1556年，波希米亚皇帝准许他们回到家乡，恢复聚会。教会大而兴旺，遍及波希米亚、摩尔维亚和波兰三省。1571年，一位波兰贵族来到他们的聚会中，感叹的说：「永生的神啊，我心里充满何等的喜乐，因为我所看见和所听见的，的的确确让我感觉在以弗所、帖撒罗尼迦、或其它使徒时代的教会中。我亲耳听见，也亲眼看见自己在新约书信中所读到的一切…」。1579至1593年间，他们将圣经译为捷克文，这个版本成了今天捷克文圣经的蓝本，也是捷克现代文学的基础。
合一弟兄会中的贵族，为了避免弟兄会随时受到逼迫，一心想要将其立为波希米亚国教。1609年，在贵族的要挟下，波希米亚国王签署了宗教自由的宪章，政府成立「维护宗教委员会」，负责执行保护新教的信仰声明。尔后腓德烈登上波希米亚皇位，与耶稣会和信奉天主教的大臣连手，废止信仰自由的保障。两方冲突越演越烈，终于于1620年，在布拉格城外展开了「白山之战」。天主教大胜，27名保护新教的贵族被斩首，国内产生暴动，许多人携老扶幼离开了波希米亚与摩尔维亚，人数多达三万六千的家庭。整个十七世纪，长达一百年之久，合一弟兄会的信徒都只能在暗中敬拜神，成了「隐藏的种子」。弟兄会最后一位领导人康门纽（John
Amos Comenius）曾写到：「经历告诉我们，有的时候，神让某些教会被毁坏，但却会兴起别的教会，或使他们在别处重新兴起。神要使一个教会在原地复活、死去、还是在别处复兴，我们并不知道。…召着神自己的应许，福音总是要被那些受过神正当管教的基督徒，传给地上其它的人民。因此…我们的损失，要成为世人的祝福。」另一位乔治耶斯克（George
Jaeschke）也说过类似的话：「好像现在弟兄们的教会已经到了尽头，但是亲爱的孩子，你们将要看见一个大的拯救，是一切遗留下来之人的份。我不知道这个拯救会临及摩尔维亚本土，还是你们得离开这个巴比伦之地；无论如何，我深信这个拯救就要实现。…有一个避难的地方为你们预备，在那里，你们能够没有惧怕的，照着主的圣言事奉祂。」耶克斯的儿子与孙子，就是第一批带着妻子儿子，踏上新生铎夫庄园的摩尔维亚信徒。
2. 约翰康门纽（John Amos Comenius，1592-1670）生平简述
康门纽于1592年，出生于摩尔维亚的尼布尼兹（Nivnitz）。他的父亲马丁康门纽是一位敬虔的合一弟兄会信徒，子女除了康门纽外，还有两个女儿。康门纽十岁那年，父亲去世；之后的两年内，母亲和两个姊妹也相继去世，无依无靠的康门纽投靠史翠斯尼兹（Strassnitz）的伯母，在那里接受了初步的学校教育。1608年，康门纽进入摩尔维亚弟兄会所办的普雷劳（Prerau）拉丁学校，正式接受中等教育。两年之后，进入德国纳塞（Nassau）的黑尔本（Herborn）大学就读。
1618年开始，康门纽在富尼克（Fulneck）牧养合一弟兄会。1620年白山之战爆发，天主教大胜，西班牙军队进入富尼克，他只好逃难到薛勒帖查尔士（Charles
of Zerotin）的城堡避难，成了当地弟兄们的领袖。他在古堡中写了一本名为「世界迷宫与心灵乐园」的书，性质类似「天路历程」，以寓言的方式陈述人在世上找不到平安，唯有内住的基督，才是人真正的平安。后来，康门纽被迫再度逃难，他带着最后一批摩尔维亚信徒，离开本地。途中因饥饿和瘟疫，康门纽的妻儿相继去世，但他仍激励信徒，神必会为他们留一些「隐藏的种子」。摩尔维亚的信徒逃到了波兰的里萨（Lissa）栖身，康门纽在当地的学校任职。1650年，康门纽写下了「临危母亲的见证」，书中说到，那怀育信徒的母亲─教会，已经成了喝醉儿女之血的魔鬼，众姊妹─福音派教会应悔改，离开那亵渎神的巴比伦称。他也呼吁一切诚实呼求主名的人，在真理中彼此连结，合而为一；回到圣经中最基本和最重要的真理根基上，逃避没有知识的热心，并借着交通，得着神的怜悯，耶稣的宝贵，以及圣灵的恩赐。」尔后波兰遭遇逼迫，康门纽又带着信徒逃往荷兰，并于1670年逝于荷兰。
HISTORY
OF THE ANCIENT UNITAS FRATRUM (1457-1722)
（本文摘自http://www.newadvent.org/cathen/02616a.htm）
The Bohemian Brethren are a link in a chain
of sects beginning with Wyclif (1324-84) and coming down to the present
day. The ideas of the Englishman found favour with Hus, and Bohemia
proved a better soil for their growth than England. Both Wyclif and Hus
were moved by a sincere desire to reform the Church of their times; both
failed and, without intending it, became the fathers of new heretical
bodies - the Lollards and the Hussites. The former were persecuted out
of existence in England by Catholic rulers; the latter prospered in
Bohemia, thanks to royal and national support. The burning of John Hus
at the stake for his stubborn adherence to the condemed doctrines of
Wyclif (at Constance, 6 July, 1415) was considered an insult to the
faith of the Bohemian nation, which, since its first conversion to
Christianity, had never swerved from the truth. The University of Prague
came boldly forward to vindicate the man and his doctrines; the party
which hitherto had worked at reforming the Church from within now
rejected the Church's authority and became the Hussite sect. Divisions
at once arose amongst its members. Some completely set aside the
authority of the Church and admitted no other rule than the Bible;
others only demanded Communion under both kinds for the laity and free
preaching of the Gospel, with some minor reforms. The former, who met
for worship at "Mount Tabor", were called Taborites; the
latter received the name of Calixtines, i.e., the party of the Chalice.
As long as they had a common enemy to fight they fought together under
the leadership of that extraordinary man, John Trocznowski, known as
Zizka (the one-eyed), and for fully fifteen years proved more than a
match for the imperial armies and papal crusaders sent to crush them.
Peace was at length obtained, not by force of arms, but by skilful
negotiations which resulted in the "Compactata of Basle" (30
November, 1433). The compact was chiefly due to the concessions made by
the Calixtine party; it found little or no favour with the Taborites.
The discontent led to a feud which terminated at the Battle of Lippau
(30 May, 1434) with the death of Procopius, the Taborite leader, and the
almost total extinction of this party. The small remnant, too
insignificant to play a role in politics, withdrew into private life,
devoting all their energies to religion. In 1457 one section formed
itself into a separate body under the name of the "Brethren's
Union" (Unitas Fratrum), which is now generally spoken of as the
Bohemian Brethren. Their contemporaries coined for them several
opprobrious designations, such as Jamnici (cave-dwellers) and Pivnicnici
(beerhouse men), Bunzlau Brethren, Picards (corrupted to Pickarts), etc.
The originator of the new sect was a
certain Gregory, a nephew of the leading Calixtine preacher, Rokyzana,
whose mind was imbued with the conviction that the Roman Church was
helplessly and hopelessly corrupt. Gregory therefore decided to found a
new Church in accordance with his uncle's and his own ideas of what a
perfect Church should be. Through Rokyzana's influence he obtained leave
from the governor George von Podiebrad to organize a community in the
village of Kunwald near Senftenberg. Michel, the parish priest of
Senftenberg, and Matthias, a farmer of Kunwald, joined Gregory, and soon
the community counted several thousand members. Their distinguishing
tenets at this early period were rather vague: abolition of all
distinctions of rank and fortune, the name of Christian being the one
all-sufficient dignity; abolition of oaths, of military service, etc.
Governor von Podiebrad kept a vigilant eye on the growing community. In
1461 he had Gregory and several other persons arrested on suspicion of
reviving the heresies of the Taborites. The accused admitted that they
did not believe in the real presence of Christ in the Holy Eucharist,
but had partaken of the bread and wine at their nocturnal meetings as
common food. They were set free, but, to avoid further interference,
Gregory and his companions fled into the Lordship of Reichenau, where
they lived hidden in the mountains. There, in 1464, was held a secret
assembly consisting of Brethren from Bohemia and Moravia, who accepted
as basis of their creed the doctrine that justification is obtained
through faith and charity and confers the hope of eternal salvation. The
rich were requested to abandon their wealth and worldly pomp and to live
in voluntary poverty. The Brethren were to give up private property for
the benefit of the Brotherhood. Anyone not observing the brotherhood of
faith and practice was to be separated from the community.
Meanwhile the persecution continued. The
Utraquist (Calixtine) priests refused the Sacrament to the Brethren.
These, therefore, were forced to constitute a priesthood of their own
belief. A bishop and a number of priests were chosen by lot, and the
separation from the Utraquists became an accomplished fact. The head of
the Austrian Waldenses, who was believed to have received consecration
from a real bishop, gave episcopal orders to the ex-parish priest,
Michael, and Michael consecrated his friend, Matthias, bishop and
ordained several priests. The new Bishop Matthias of Kunwald then
reordained his consecrator, to make him a true priest of the
Brotherhood. This happened in 1467 at the synod of Lhotka, near
Reichenau, where also all those present were rebaptized. The breach with
both Catholics and Utraquists was now completed, and the Brethren began
to order their community on the model of "the primitive
Church". The governing power centred in a council presided over by
a judge. Four seniors, or elders, held the episcopal power. The priests
had no property and were encouraged to celibacy. The strictest morality
and modesty were exacted from the faithful. All acts subservient to
luxury were forbidden; oaths and military service were only permitted in
very exceptional cases. Public sins had to be publicly confessed, and
were punished with ecclesiastical penalties or expulsion. A committee of
women watched with relentless severity over the behaviour of their
sisters.
A new persecution quickly followed on the
synod of Lhotka. The Brethren defended their cause in copious writings,
but in 1468 many of them were imprisoned and tortured, one was burnt at
the stake. The death of the governor George von Podiebrad in 1471
brought some relief. Brother Gregory died in 1473. From 1480 Lucas of
Prague was the leading man. Thanks to him, and to toleration granted the
Brethren by King Ladislaus II, the Brotherhood rapidly increased in
numbers. By the end of the fifteenth century there were 400 communities.
Pope Alexander VI's endeavour to reconvert the Brethren (in 1499) proved
futile. About this time an internal feud in the "Unity of
Brethren" led to a renewal of persecution. The Amosites, so called
from their leader, Brother Amos, accused their more moderate Brethren of
fomenting violent opposition to the Government in imitation of their
spiritual ancestors, the Taborites. King Ladislaus II thereupon issued a
decree prohibiting the meetings of the Brethren under heavy penalties.
In many places, however, the decree was left unheeded, and powerful
landowners continued to protect the Brotherhood. Once more the king
resorted to milder measures. In 1507 he invited the chiefs of the
Brethren to meet the Utraquists in conference at Prague. The Brethren
sent a few rude, unlettered fellows unable to give answer to the
questions of the professors. The king regarded this as an insult and
ordered all the meetings of the "Pickarts" to be suppressed,
all their books to be burnt, and the recalcitrants to be imprisoned
(1508).
The Brethren now began to look for foreign
sympathy. Erasmus complimented them on their knowledge of truth, but
refused to commit himself further. Luther objected to their doctrine on
the Eucharist, to the celibacy of their clergy, to the practice of
rebaptizing, and to the belief in seven sacraments. Brother Lucas
answered in a sharp pamphlet and, having ascertained the low standard of
church discipline among the Lutherans of Wittenberg, ceased all attempts
at union. At the same time (1525) Lucas rejected the Zwinglian doctrines
which some Brethren were trying to introduce. After the death of Lucas
(1528) the government of the Brotherhood passed into the hands of men
fond of innovations, among whom John Augusta is the most remarkable.
Augusta reopened negotiations with Luther and so modified his creed that
it gained the Reformer's approbation, but the union of the two sects was
again prevented by the less rigid morals of the Lutherans in Bohemia and
Moravia. Augusta pleaded for stricter church discipline, but Luther
dismissed him, saying: "Be you the apostle of the Bohemians, I will
be the apostle of the Germans. Do as circumstances direct, we will do
the same here" (1542). Soon afterwards the Bohemian Estates were
requested to join Charles V in his war against the Smalkaldic league.
Catholics and old Utraquists obeyed, but the Bohemian Protestants,
having met in the house of Brother Kostka, established a kind of
provisional government composed of eight members, four of whom belonged
to the Brotherhood, and appointed a general to lead the armed rebels
into Saxony against the emperor. Charles's victory over the Smalkaldians
at Muhlberg (1547) left the rebels no choice but to submit to their
king, Ferdinand I. The Brethren, who had been the chief instigators of
the rebellion, were now doomed to extinction. John Augusta and his
associate, Jacob Bilek, were cast into prison; the Brethren's meetings
were interdicted throughout the whole kingdom; those who refused to
submit were exiled. Many took refuge in Poland and Prussia (1578); those
who remained in the country joined, at least pro forma, the Utraquist
party. Owing to Maximilian II's leniency and Protestant propensities,
the Bohemian diet of 1575 could draw up the "Bohemian Confession of
Faith" in which the principles of the Brethren find expression
along with those of the Lutherans. Under Rudolph II (1584) persecution
was again resorted to, and lasted with more or less intensity down to
1609, when Rudolph's Charter granted the free exercise of their religion
to all Protestants. No sooner, however, did external oppression relent
than internal dissension broke out in the Protestant ranks. The
Consistory, composed of Lutherans and Brethren, was unable to maintain
peace and union between the two parties. Ferdinand II, after his victory
over the rebellious Bohemians at the white Mountain near Prague (1620),
offered them the choice between Catholicism and exile. Many Brethren
emigrated to Hungary, but a greater number to northern Poland, where
they settled in Lissa (now in Prussian Posen). Even to this day there
are in that district seven communities calling themselves Brethren,
although their confession of faith is the Helvetic. In Prussian Silesia
there are also three communities of Brethren claiming descent from the
Bohemian Brotherhood.
约翰康门纽小传
（本文转载自http://www.nioerar.edu.tw/basis1/693/a37.htm）
林来发
康门纽(德文为Johann Amos Comenius其祖国的捷克文为Jan
Amos Komensky)于公元一五九二年三月二十八日，出生于现在捷克摩拉比亚(Moravia)东部恩格里西．普罗德(Ungarish-Brod)的近郊尼布尼兹(Nivnitz)。这一年正是西欧近世科学家伽利略(Galileo
Galilei 1564-1642)发明温度计的一年，亦是被称为近世哲学之父的笛卡尔(Rene
Descartes 1596-1650)诞生的前四年。
康门纽的父亲马丁．康门纽（Martin
Comenius）是属于摩拉比亚一致兄弟教会的虔诚教徒，在尼布尼兹经营面粉商业，家境尚属小康；子女除了康门纽外，还有两个女儿。
康门纽出生不久，因为商业上的需要而举家迁居于恩格里西．普罗德。不幸其父于一六○二年留下十岁的康门纽去世。不到两年其母及两个姊妹亦相继去世，使康门纽成为缺少家庭温暖的孤儿。其后五年，不得不依靠修特劳尼兹）Strassnitz）的伯母照顾，并接受初步的一般学校教育。
一六○八年（十六岁），进入摩拉比亚兄弟会所办，为培养教会牧师及领导阶级的普雷劳（Prerau）拉丁学校，正式接受中等教育。两年之后转入德国拿骚（Nassau）的黑尔本（Herborn）大学，在校肄业期间，不仅决心从教会牧师工作，同时对教育方法的研究亦发生浓厚兴趣。当时黑尔本大学适有一位新进教授，在该大学任教，对年轻学徒康门纽有莫大的影响；这位教授就是后来于一六三○年编着出版百科全书的博学多才的学者阿尔斯德多）Johann
Heinrich Alsted 1588-1638）。据说康门纽名著「大教授学」的许多重要观念，均导源于阿尔斯德多的主张。一六一二年康门纽尚在黑尔本大学就读的时候，拉德格（Wolfgang
Ratke 1571-1635）曾发表其闻名的学校教育改革论，受到耶拿（Jena）及基森（Giessen）等著名大学的重视；据说康门纽亦从基森大学的教授处获得该项文献，阅读之后深受感动。一六一三年，康门纽又转学海德堡（Heidelberg）大学继续学业，但不知何故仅仅一年即束装回国，年仅二十二岁。
康门纽回国之后，因年龄过轻而不能参加神职工作，不得已前往其母校普雷劳拉丁学校任教。康门纽在黑尔本大学求学时期对教育方法已有研究，尤其非常同情拉德格的学校教育改革，现在既有机会参与实际工作，从经验中引证其理论，于是着手研究拉丁语教学，亲自试编教材，改进教学方法。两年之后（一六一六年）出版拉丁语入门一书，这是康门纽的第一本着作。
一六一六年，康门纽正式受命摩拉比亚兄弟会牧师，派赴欧尔米兹（Olmutz）从事神职工作，任职两年后调至福禄克（Fulneck），并兼学校的视导。在这一年（一六一八年）举行婚礼，对象为匈牙利籍。当时因宗教冲突而引起的三十年战争虽已爆发，但战火尚未蔓延至福禄涅克，因此直至一六二○年的约三年之间，可说是康门纽一生中最为安定与幸福的时期。他一方面专心于神职的传道工作及参与学校教育改革，同时为提高及充实附近居民的生活，曾特地派人至匈牙利输入蜜蜂，普及养蜂事业。
一六二○年的年底，波希米亚新教徒大败，西班牙军入侵福禄涅克，康门纽不能不携眷跟随兄弟会教徒避难。逃难中不幸将私财及教学法有关的研究资料遗失殆尽。此后五年，几乎都在动乱的国内到处奔波，过着不安定的生活；尤其不幸的是：战乱期中瘟疫侵袭摩拉比亚，其爱妻及两个儿子染病相继去世，真是祸不单行。
一六二五年，兄弟会为顾虑教徒的安全，特指派康门纽及同伴二人，前往波兰及其它各地，预作教会圣职者集体逃亡的安排，两年后始返摩拉比亚。翌年得到新教者必须逃离摩拉比亚的命令，立即带其续弦夫人(一六二四年结婚)及岳父(前宗教法院院长)随同教会同事逃往波兰的里萨(Lissa
)。
康门纽到达里萨，即在当地的一所中学任教；一六三六年升为校长，直到一六四一年应聘前往伦敦之前，约有十二年过着比较安定的教学生活，同时陆续发表其论著，名声亦日渐增高；尤其所著「语学入门」及「大教授学」，更是教育史上不可多得的重要著作。「语学入门」完成于一六三一年，当年印行，成为划时代的拉丁文教科书，四十年代几乎被翻译成全欧洲各种不同语文，被广泛采用为学校教科书。「大教授学」是用捷克文写的，完成于一六三二年，原稿一直等到二百余年之后的一八四九年才被发现而公开出版；另有其自行翻译成拉丁文的稿子，完成于一六三九年，亦被弃于箱底，直到一六五七年才列入其自编教育学全集的第一卷而发表。
四 晚年生活
一六四一年，康门纽应英国友人哈尔特利布的邀请，离波赴英。他本想在英国提倡其泛智体系（Pansophia），并与朋友合作建立普及中心；但当时英国的国情遽然转变，动荡不安，已达内乱边缘，他的理想无法实现，遂于翌年）四二年）接受瑞典富商戴格尔（Ludgig
de Geer）的邀请，前往瑞典。
他在瑞典滞留约七年，虽仍念念不忘其泛智体系的研究，但由于戴格尔有约在先，盼能对教科书之编辑提供具体改革意见，故除修订「语学入门」外，仅于一六四七年又完成其次于「大教授学」的名著「最新语言教授法」。一六四八年，里萨的首席牧师逝世，康门纽被任命为继任人选，于是兼程赶回有第二故乡之称的里萨。
一六五○年春天，他又应匈牙利领主勒克齐（Rakoczi）之聘请，前往萨诸士、帕达克设立新式学校。为博取市民的了解与支持，他曾连续发表数次的公开演讲，颇为轰动；并于第二年（一六五一年）完成一本书，以新学校的办学方针和具体办法为内容，书名「泛智学校的轮廓」。一六五四年由于教会坚请他回里萨，故不得已离开匈牙利。
一六五五年，瑞典与波兰交战，翌年波军袭击驻有瑞典军的里萨，康门纽又再度遭到战乱之灾，他的家财、手稿、藏书均付之一炬。一六五七年辗转逃抵荷兰的阿姆斯特丹，在戴格尔之子的接济下，获得暂时的安定；这时康门纽仍未放弃研究新教学法的工作，终于在一六五八年完成世人所称颂又被公认为教科书最早采用图画的「世界图绘」（Orbis
Pictus）
。此书出版后先后被欧洲国家译成十二种语文，少数亚洲国家也有译本流行，并且流传几达二百年之久，直到一八一○年纽约市尚有美国版发行，可见其受欢迎的程度及影响之大。一六七○年十一月十五日，康门纽以七十八岁的高龄客死异邦。
康门纽话语摘录
（本文摘自http://www.aboutbible.net/chr/C.04.ATitrationOfChristian.doc）
相争-在哲学，宗教，政治的领域-是那么激烈，如果
靠我们努力，实在没有和好的余地。但有神万有的根
基，靠祂才有寻得和好的可能。因为神是同一位万有的
神，一向如此：祂的大地无私的负载着我们，虽然我们盼望在我们的仇敌脚下开口，吞灭他们。...神是万有的神，不论祂说甚么，祂向所有愿听的人同样说话。
如果我们注意自己的规条，书籍，工作，有千万不同的
方向和方法，我们绝没有和好的可能。但如果我们尊重
敬畏接受神对我们生活的意见，和好就非常容易。
那顿（Nardden）
那顿是荷兰阿姆斯特丹市郊的小城市，城中有为纪念康门纽而建的博物馆。馆中有关于康门纽的影片介绍，使人认识这位杰出的神学家和教育家。
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