Cultural Heritage · VI
American Czechs and Their Religious Believes
At the time of the mass migration of Czechs to America, according to the Austrian statistics, 960 Catholics, 22 Protestants, 16 Jews and less than 1 percent of agnostics lived in Bohemia, among 1,000 inhabitants. After they came to America, the statistics looked quite differently. Take for example the Czech inhabitants in New York, where one would find, according to Tomáš Čapek, 254 Catholics, 110 Protestants, 16 Jews and 620 agnostics among 1000 inhabitants. These numbers would correspond with the statistics from 1918, according to which the Catholic Benevolent associations had 32,908 members, as compared to 123,183 members in Non-Catholic associations.
It is indisputable that American Czechs become de-Catholicized. The universally respected Catholic historian, Father František Dvorník characterized the situation with the following words: “Most Czech immigrants brought with them from their native country antipathy towards the Catholic Church, which spread over Bohemia in the second half of the 19th century and many of them had given preference to Freethinking which ended up in apathy and anti-Clerical stand.”
Tomáš G. Masaryk expressed the substantiality of the religious liberalism among the American Czechs when he wrote: ”It’s the freethinking from Bohemia that was brought on to the free American soil; a more radical freethinking from the fifties and the sixties, to be sure. It’s the freethinking of people who witnessed the revolutionary year of 1848, not only Havlíček’s freethinking, but also that of Dr. Rieger and also the freethinking of the younger Sabina, Sladkovský, Barák…. Whereas the freethinking in Bohemia ceased with liberal phrases and indolent Catholicism, the Freethinkers in America realized their strong beliefs more consistently and practically, they left the Catholicism...”
The question is how the de-Catholicization and liberalism came about? The argument that it was the result of the subversive conditions of American environment would hardly withstand, since it would contradict the experiences with Poles, who kept their Catholicism after they came to America, entirely without prejudice. The same could be said about the Slovaks. Maintaining that Czechs stayed away from churches for thrift reasons, so that they would not have to financially support the priests, because that would not explain why they would support the non-Catholic Dominations. To explain it by materialistic thinking of Czech settlers, as Habenicht attempted to do, is absolutely unacceptable. Putting the blame on the offensive behavior of some priests would be difficult to believe, considering that most Catholic priests in America were admired for their tolerance and sacrifice. The answer must be sought in the Czech past and, to some degree, in the character of the Czech people. Hardly any nation devoted greater attention to the religious question than Czechs and hardly any nation suffered more for religious reasons than Czechs. Nobody can argue with this solid reality, irrespective if it concerns a believer or an agnostic.
Bohemian history is woven with thoughts of spiritual thinkers and efforts of individuals and groups concerning introduction and maintenance of moral values, as well as with the reform of the eye-witnessed transgressions, perpetrated by some representatives of the organized Church.
Many of the thoughts and opinions of Czech thinkers and philosophers had influenced, for centuries, the development of the Western theology and philosophy and European civilization, in general. Bohemian spiritual thinkers were willing to stand behind their opinions fearlessly, regardless of the consequences. The martyr death of St. Wenceslaus, Jan Hus and Jan Nepomucký, to date is being recalled, symbolically, as examples of courage against wrongdoing and lawlessness, even at the price of one’s life. Their followers were willing to defend the views of their teachers and many of them lost their lives on the battlefield by the enemy’s army. The heroism of the half-blind Czech warrior Jan Žižka of Trocnov and the tragic departure of Jan Amos Komenský to exile, commanded respect and imagination of every Czech, regardless of his religious feelings.
It was the religious reasons that led to the greatest tragedy of the Czech Nation, the defeat of the Bohemian Estates at the Battle of White Mountain. The cruel Habsburgs sought revenge upon the rebelling Czechs by setting up the humiliating public execution of the highest representatives of the Bohemian aristocracy, to frighten the Czech Nation from any further resistance. The execution of twenty seven Bohemian leaders on the Old Town Square was the beginning of the reign of terror that the victorious Habsburgs brought to Kingdom of Bohemia.
The victorious Habsburgs were determined to forever put an end to the ’Czech heretics’ through public executions, imprisonment, torture, confiscation of property and forced exile. The freedom of territorial rights was infringed by enforced centralization, Czech nationality was extirpated by Germanization, and the last remains of Czech Reformation were rooted out by the governing Catholic absolutism. The population had been reduced to half, one third of the farmland was left untilled and the whole country became impoverished. The Habsburg rulers would rather have their lands desolate than inhabited by ‘heretics.’
This disastrous situation, lasting for three centuries, naturally, left in the minds of the Czech people deep wounds, which could not be so easily healed. It was not just a question of a religious conviction but a matter of national humiliation, in which the Catholic Church willfully took part. In this sense, de-Catholization of Czech immigrants in America, liberalism, ending in anti-Clericalism, was a natural outcome of the historical development. The idealized Czech leaders of the freethinking in America, were, most certainly, not obsessed with the notion of some vendetta against the Catholic Church, but rather, they were motivated by a genuine personal ideological conviction and desire to bring a better life and fate to the Czech people.
The first Czech spokesman of religious liberalism and rationalism in America was, without doubt, Vojta Náprstek, who, since 1852, was publishing in Milwaukee the weekly Milwaukie Flug-Blätter. He edited his paper in the anti-Clerical mode, and even though it was written in German, Czechs read it ‘voraciously.’ Náprstek was in full agreement with Havlíček’s views, in that difference that in America he could dare write more openly than Havlíček could. The periodical Slavie, published by Karel Jonáš, to a degree, continued in this tradition.
To quiet down the ultraliberal readers, Jonáš, together with Alois Kareš, decided to start a new periodical, Pokrok. Under the editorship of Josef Pastor, stiff-necked collisions occurred between him and equally unyielding priests, who, from the pulpit, admonished their faithful against the Freethinking atheists. When J. B. Zdrůbek replaced him, as an editor, the situation put an edge on. As a result of the editor’s clumsiness, it went as far as a law suit with pastor Vilém Řepiš, which left deep footprints in the ranks of the Czech community.
The Czech American Freethinkers began organizing around 1870. On October 5 of that year, the editor F. B. Zdrůbek wrote in his Pokrok periodical: “All zealots for the truth and the freedom in the entire America, on the day of the crushing fall of our freedom, even of the civil one, on November 8, gather to form the ‘Jednota’ (Union), which would give boost to our Nation, to get its former freedom and honor back!” According to Klácel, the origin of ‘Jednota’ dates to April 21, 1870, when he issued his proclamation in Slowan Amerikánský. “That was the first regiment, or the first revived root above the ground.” The Union was indeed established in 1870 and on the given day, November 8, on the memorable day of the tragic defeat of the Czechs at the Battle of White Mountain, 23 communities with 250 members, joined.
The followers of rationalism gained productive help when in 1875, Zdrůbek, together with August Geringer, in Chicago, founded the daily Svornost. Two years hence, Šnajdr’s periodical, Dennice Novověku, joined in similar spirit. During the latter’s foundation, the publisher Kořízek informed the readers: “Together with Mr. Šnajdr, I have established Dennice Novověku, the organ of radicals and the Freethinkers, in general, with firm belief that I have done my duty, as dictated to me by my conscience.” Václav Šnajdr remained active as editor of Dennice Novověku, continuously, for thirty three years, while Zdrůbek worked a total of thirty five years, as editor of Svornost. The readership and the influence of both papers transcended, by far, the border of the city. Until the ČSPS established its own newsletter, Dennice Novověku had been their official organ, as well as the organ of the women’s benevolent society, ‘Jednota Českých Dam’ (Union of Bohemian Women), which, no doubt, added to a greater influence of the Freethinkers.
If one takes into account the number of Czech papers that supported the Freethinkers’ movement, starting with Náprstek’s Milwaukie Flug-Blätter up to Pastor’s Pokrok, Klácel’s Hlas Jednoty Svobodomyslných, Čapek’s Díblik, Zdrůbek’s Svornost, Bittner’s Šotek and Iška’s Vesmír, their influence must have been phenomenal. Besides the periodicals, book and pamphlet literature also had contributed for the promotion of the Freethinker’s movement, e.g., humorist books about the creation of the world, Ingersoll’s lectures, Paine’s Věk rozumu (Rise of Reason), Strauss’ Život Ježíšův (The Life of Jesus), amusing biography of St. Anthony, Voltaire’s works, as well as those of Buechner, Hassaurek’s and Volney’s.
It is a great pity the conflict between the Freethinkers, on one hand, and the Catholics, on the other, had gone so far. It was unnecessary. The situation went so far that the entire Czech American community was polarized into two camps and the majority of the Czech inhabitants had to choose for this or that side. Who knows how far these confrontations would had gone, if the First World War had not appeared on the horizon, and with it the opportunity for the liberation of the Czech Nation from the Austrian yoke. The situation led to the point that the Freethinkers and the Catholics finally forgave each other, shook hands and, with joint determination, side by side, collaborated in the liberation of the Czech Nation.
In conclusion, let me say a few words about the character of Czech people. I categorically reject the stereotypic view, coming mainly from ill-disposed people, that Czechs are godless men, anti-Clerical, ”decayed to bone by impiety,” people without emotions and without feeling. Czechs are just the opposite! Majority of Czechs are idealistic people, meditative, and deeply religiously rooted, even though they may not attend a church. Longing for freedom, for justice, for truth, humanity and morale are the genuine roots of the Czech character and indivisible part of the Czech historical traditions, which, for centuries, had kept the Czech Nation alive and, thanks to these traditions, the Czech Nation lives on…!
