The beginnings of the religious movement in Bohemia centre in the drama of the University of Prague, the struggle between the German and native parties—a national struggle which had its significant philosophic counterpart, for Teutonic Nominalism warred against Czech Realism. The struggle was decided in favour of the native party by the famous proclamation of Wenzel, which led to the German exodus from the University. The departure of the German scholars from Prague was a momentous event. Hus and Jerome of Prague had been expounding the doctrines of Wycliffe; the German majority had pronounced these heretical. Wenzel’s decision was therefore a triumph at once for Bohemian nationalism and for the reforming Husite party, a victory for Realism—for heresy. Hus’s satisfaction was great.[167] It was not only the religious issue that appealed to him strongly: he was an intense patriot as well as a religious reformer. The spread of the Husite doctrines, however, naturally received a considerable impetus. The association of certain religious opinions with those national aspirations, to which the revolution at the University had given so marked an encouragement, inevitably converted Husitism into a popular movement. The cause of Husitism and the cause of Bohemian nationalism became so completely dovetailed the one into the other that they were inseparable. Hus received a papal summons to appear at Bologna to answer for his heretical opinions, which were making Husitism an European question, a dangerous problem to the Church, as serious as Waldensianism and Catharism had been.[168] Hus did not go, appealing from the Pope to Christ. The opinions of the great Bohemian leader were not original; and indeed his greatness is much more moral than intellectual. Starting his career solely as a protestant against sacerdotal abuses, he was led by the influence of the doctrines of Wycliffe, which the close association between England and Bohemia at the time made familiar in the latter country, into adopting many of the tenets of the Oxford heresiarch.[169] His ‘De Ecclesia’ is little more than a translation of Wycliffe. On the whole, he remained distinctly more orthodox than his master. His writings abound in denunciations of the worldliness of the clergy, in particular of the papacy; denunciations of simony (which is heresy), of the claim of the papacy to overlordship of the Church, based on no better foundation than the death of St. Peter in Rome.[170] Heresy, he also declared, was not triable by the Church.[171] But the really fundamental article of his questionable doctrines was his conception of Predestination. Here he was following Augustine; but he was under the influence of Wycliffe’s idea of ‘dominion founded in grace,’ which gave the right of lordship and possession only to the elect.[172] This principle, involving the position that only the ‘rule of the saints’ is legitimate, had clearly a dangerous tendency,