Not of this World

by

By almost any modern definition, Jan Comenius (1592–1670) was anything but a success. Though Herman Bavink called him “the greatest figure of the second generation of reformers” he is practically forgotten today. Though Andrew Bonar said he was “the truest heir of Hus, the chief inspiration of Chalmers, and the first model for Carey,” he is rarely mentioned alongside such men. Though J. Hudson Taylor said he was “the single greatest innovator of missions, education, and literature during the Protestant Reformation,” he is hardly remembered. And though Abraham Kuyper said that he was “the father of modern Christian education,” his vision of substantive and systematic discipleship is infrequently practiced.

He was astonishingly diverse in both his interests and his endeavors. Comenius helped to shape the educational systems of Holland, Sweden, Prussia, Scotland, and Puritan New England. He launched missionary outreaches to Jews and Turks, Gypsies and Eastern Orthodox, Catholics and Liberals. He initiated projects to create a comprehensive Christian encyclopedia, a translation of the Scriptures into the Turkish language. He wrote and published a veritable library of books of inspiration, educational theory, cultural criticism, history, practical devotion, exposition, and theology. He was asked to lead both King’s College in Cambridge and Harvard College in America. He served the Swedish king as a chaplain. He developed innovative plans for a Christian university program. And he was able to do all this despite suffering a series of personal tragedies. As his contemporary Cotton Mather argued, he was a man of “extraordinary accomplishments amidst inordinate adversity.” It is a marvel then that he is not remembered as such.

Jan Comenius was born in eastern Moravia, and he was catechized and educated by godly parents. Alas, the first of many tragedies struck his happy home when Comenius was just twelve. Both of his parents died in a virulent outbreak of the plague. Nevertheless, shortly afterward he went to Heidelberg to study theology. In 1616, having completed his studies, he returned home to teach in the little parish school where he had once been a student. Eighteen months later, he was ordained into the Hussite Reformed church and served a small congregation in Falnek — where he married his childhood sweetheart and began his family.

After being forced into hiding because of persecution by the Hapsburg Catholics, Comenius led a large contingent of displaced Protestant refugees across the mountains into southern Poland in order to begin to rebuild their lives, their families, and their churches. It was then that Comenius began writing such classics as The Labyrinth of This World (a beautiful allegory of the Christian life written more than half a century before Bunyan’s Pilgrim’s Progress) and Man of Sorrows (a classic meditation on the substitutionary work of Christ on the cross). He also began to travel to other Protestant lands to advocate the cause of his Moravian brethren, uprooted from their homeland, impoverished, and harried.

The genius of Comenius was soon recognized — not only by the grateful community of Reformed exiles huddled together in the mountain villages of southern Poland, but also by the wider church. In the years that followed, he entertained invitations to teach and live in the cities of London, Boston, Stockholm, Paris, Amsterdam, Wittenberg, and Geneva. He was called on to devise universal Christian curricula, to reform educational systems, to administer colleges, to oversee theological projects, and to supervise publishing efforts. He corresponded with the infamous Cardinal Richelieu as well as with René Descartes, Cotton Mather, Oliver Cromwell, Charles X of Sweden, and the industrialist Louis de Geer. He was among the most influential and sought after men of his day.

Following yet another tragedy in 1656, forcing him to leave his home, Comenius set his hand to a host of new projects. Though he had lost a dozen unpublished manuscripts, his printing press, and all of his worldly goods, he was unshaken in his confidence in the Gospel to change the course of both men and nations. He had set his ultimate hope on the day that Christ would make manifest His new heavens and earth. But he was also steadfast in the certainty that a deposit of that future glory would be made in the tired domains of the old heavens and earth. To his dying day, he lived in accordance with that notion, planning for the evangelization of the Muslims and Gypsies, undertaking the first complete translation of the Bible into the Turkish language, and refining his vision for a “pansophic college.”

When he died at the age of seventy-eight, he left behind a glorious legacy, not of this world, that would inspire the likes of Whitefield, Wesley, Zinzendorf, Chalmers, and Kuyper, providing a powerful reminder that success in the kingdom rarely looks like success in the world.

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