Greyfriarlarni surgun qilish xronikasi - Chronicle of the Expulsion of the Greyfriars

Ushbu maqolada a foydalanilgan adabiyotlar ro'yxati, tegishli o'qish yoki tashqi havolalar, ammo uning manbalari noma'lum bo'lib qolmoqda, chunki u etishmayapti satrda keltirilgan. Iltimos yordam bering yaxshilash tomonidan ushbu maqola tanishtirish aniqroq iqtiboslar. (2020 yil fevral) (Ushbu shablon xabarini qanday va qachon olib tashlashni bilib oling)

The Greyfriarlarni surgun qilish xronikasi (Lotin: Cacia seu brevis process in causa expulsionis fracum minoritarum de suis cenobiis əyalati Dacie, Daniya: Grøbrødrenes Udjagelse-dagi Krønike, yoki Gråbrødrenes Fordrivelseskrønike) tarixiy yozuvdir Daniyadagi islohotlar 1527 va 1532 yillar orasida Frantsiskanlar Daniyani tark etishga majbur bo'lishdi.

Kirish

The Greyfriarlarni surgun qilish xronikasi fransiskanlarning muntazam ravishda ta'qib qilinishini qayd qiladi Daniya 1527 yildan 1532 yilgacha. Umuman olganda, 28 ta shahar tez-tez ma'qullash va rag'batlantirish bilan friarlarni o'zlarining friariyalaridan haydab chiqarishdi. Frederik I Daniya va uning o'g'li Dyuk Kristian, keyinchalik qirol Xristian III. Xronikada Greyfriarlarning 15 tasidan chiqarib yuborilishi tasvirlangan va yana bittasi eslatib o'tilgan.

Xronikaning muallifi yoki ehtimol mualliflari - fransiskan friar Erasmus Olai (Rasmus Olsen) va frriar Jeykob Jensen Nstved Friary, rohiblarning qayg'ulari va ularni uylaridan haydab chiqarganlarning shafqatsizligini qoralash uchun hisobot yozgan. Xronika ob'ektiv emas; bu qat'iyan qarshiLyuteran va, albatta, ta'qib qilinayotganlarni sherlar qatoriga kiritadi, ammo mualliflar bergan tafsilotlar Daniya tarixidagi notinch davr haqida birinchi tushunchani beradi.

Kirish ibodati

Greyfriarning haydab chiqarilishi to'g'risida.

Bid'atchilar va shaytonning hiyla-nayranglariga qarshi ibodat.

Ey Rabbim, samoviy lashkarlarning Xudosi, osmondan o'girilib, rahmdil ko'z bilan qarab, gunohlarimiz uchun azob chekayotganimizni, xususan, Greyfriarning buyrug'ini ziyorat qil.

Va sizning o'ng tomoningizda o'tirganni (bizning azob-uqubatimizni) tugating, hatto yagona O'g'il Iso Masih ham, chunki endi u katta qismi qulab tushdi; bu tok, ya'ni muqaddas buyruq, Inson o'g'liga ham bokira qizning o'g'liga asoslanadi, u o'zingizni o'rnatgan, hatto ishonchli toshda ham, masihiylar. Aytgancha, bu tokni bid'atchilar va soxta va'zgo'ylar aldayapti, sinovlar va xatolar bilan alangalanmoqda va hatto haqiqiy imondan mahrum qilinmoqda. Shuning uchun, Rabbim, osmonlar olamining Xudosi, bu soxta va'zgo'ylar Rabbimiz Iso Masih orqali sizning g'azablangan yuzingiz tahdidi va g'azabidan halok bo'lishlarini so'rayman. Bu (aytilganidek) 79-Zaburda (80).

Xronika

Endi Greyfriarlarni Daniya viloyatida o'zlarining friariyalaridan haydab chiqarish to'g'risidagi xronikani yoki qisqa voqeani ko'rib chiqamiz. Avval buni tushuntirish:

"Xudoning hukmi chuqur tubsizlikdir." (Zabur 36: 7) Sano bastakori aytgan so'zlar naqadar to'g'ri; bizning davrimizda ko'pincha ko'rish mumkin. Ey azob-uqubatlar, (ko'pincha) ko'pincha baxtsiz va bo'ronga to'lib toshgan yosh, bu erda Lyuteran partiyasining ayanchli umidlari ushlanib qolganini ko'rish mumkin. Ular (tayinlangan) tarjimonlarning Muqaddas Bitiklarni haqiqiy tushuntirishlarini tark etishdi, shuning uchun ular hiyla-nayrang va hiyla-nayrang bilan Muqaddas Bitiklarga qarshi kurashdilar. Avvallari o'zlari va boshqalar uchun hukm qilish uchun o'zlari ichgan xatolarini (o'zlari) mahkam ushlab, bo'ynlari qattiqlashadi.

Chunki ularning yolg'onchi xo'jayini Martin Lyuterning ta'kidlashicha, qutqarish uchun faqat imon kifoya, va (imon) o'sib borishini ta'minlash uchungina kerak edi. Ammo u ta'kidlaganidek, ishlar faqat o'lik tana uchun va o'z qo'shnisini tarbiyalash uchun qilingan, ammo adolat yoki najot uchun emas. Bundan tashqari, insoniyatning muqaddas ishlari uchun bundan keyin hech qanday mukofot bo'lmaydi, lekin bu ishlar faqat barcha solihlar berilib, yovuzlardan tortib olinadigan imon uchun tayyorgarlik edi.

Ushbu talqin bo'shashishni rivojlantirish uchun juda ko'p ish qildi va qildi, O, bu uzoq va keng qamrovli izlanishlarsiz dalillarni keltirib chiqarish uchun zarur bo'lgan vaqtdan ko'proq narsani bizning davrimizda ko'rish mumkin. Iymonga bo'lgan sadoqati va g'ayratida avval yonib ketganlar va uni hech qachon tark etmaslikka qaror qilganlariga qaramay, sovigan va bu shaytoniy shamol bilan butunlay chiqib ketganlar uchun.

Bir paytlar muqaddas ota Frensisning boshqaruviga sadoqatli bo'lganlar va Livan sadrlari kabi turganlar, baxtsizliklar oldidan yo'l berishganiga, shamol kuchi oldidan tekis maydonlardagi butalar (yo'l berish) singari xafa bo'lishgan. Ko'pchilik o'z kunlarini juda baxtsiz tarzda yakunlamoqda. Daniyaning deyarli barcha buyuk zodagonlarini yomon namunalari va yuqumli dogmalari olib ketdi. Va bizning buyrug'imiz, imonda qat'iy bo'lgan va Lyuteran partiyasining ta'limotlariga qarshi va'z qilayotgan kambag'al birodarlar. Ular Greyfriarlar) rahm-shafqatsiz va barcha adolatli qonunlarga zid ravishda ta'qib qilinmoqda va ularning diniy idoralaridan haydab chiqarilgan. Va ular (yiqilgan birodarlar) sadaqalarni olib, diniy bezaklarni friarlardan olib tashlashadi, ular qaysi mol-mulkni (friarlarga tegishli bo'lgan) olib, keyin Xudoga qalbdan qurbonlik keltiramiz deb o'ylab, ularni dunyoviy maqsadlarda ishlatadilar.

Shuning uchun ularni bid'at voizlari o'rgatmoqdalar. Ularning ta'kidlashicha, har doim nishonlanib kelinayotgan va cherkovda nishonlanishi kerak bo'lgan ommaviy qurbonlik shu qadar jirkanch va zararli, shuning uchun bunday ruhoniylar Xudoning jazosi bilan er tomonidan tiriklayin yutib yuborilgan hukm bilan emas. Qorinlari xudosi bo'lganlardan ularning bid'ati ko'tarildi. Ular orasida Mogens Gjoni kim birinchi bo'lganini, eng adolatsiz tarzda bizning kambag'al buyurtma birodarlarimizni ko'p joylardan haydab chiqarganini ko'rish mumkin.

1-bob Flensborgdagi friariya haqida

Ammo 1528 yilda dunyoning qutqaruvchisidan keyingi ikkinchi kuni (kuni) Palm Sunday¹, yuqorida aytib o'tilgan Mogens Gjø va uning Svend ismli ruhoniysi keldi Flensborg (maqsadida) fuqarolarning yordami bilan birodarlarimizni o'sha shaharning ishxonasidan haydab chiqaring. U va juda ko'p sonli fuqarolar bizning friarimizga tajovuz qilishdi va kalitlarni Guardian, Skåne shahridan kelgan aka Stig Nilsendan talab qilishdi. Lund. U darhol friariya kalitlarini unga topshirdi (ruhoniy Svend). Va u (Stig Nilsen) va Vitse-Guardian, birodar Andreas Xoffmand va yana bir vitse-Guardian Flensborgdan bo'lgan birodar Yoxannes Yoxansen har birini 4tadan olishdi gilder² ular qabul qilgan sayohat pulida.

Ammo bundan keyin oddiy oziq-ovqat do'konlari uchun mas'uliyatli podvallarning ustasi bo'lgan oddiy birodar Xansga navbat keldi. Undan ular kalitlarni talab qilishdi, lekin u ularni yaqinda qabrlarga qo'yilgan pivoni buzmasdan kalitlarni etkazib berolmasligiga ishontirdi va ularni (kalitlarni) bir muddat saqlab qo'yishini va Mogen Gjo'ga xizmat qilishini aytdi. agar ruhoniy Svendning aytganlari rost bo'lsa, butun frialar yil davomida Daniyadan chiqarib yuboriladi. Ishonch bildirilgach, u oshpaz, aka aka Andreas Gadnikiga kirdi. U o'zining (Xans) fikrini maqtadi va men ham shunday qilaman deb javob berdi. Raislik qilayotgan birodarlar ertasi kungacha friariyada qolish uchun ruxsat oldilar va saroy xizmatchilarining bir qismi narsalarni kuzatib turishga tayyor bo'lishdi. Ammo keyingi kunning boshida o'sha paytda gubernator bo'lgan zodagon ritsar Herr Wolf keldi Flensborg qal'asi friaryga. U bizning diniy idoramiz haqida qayg'uli mish-mishlarni eshitgan va yangi vasiyga ega bo'lishlarini so'rab, vasiydan so'ragan. U shunday qaror deb javob berdi. Chunki ularda xuddi shunday boshliq fuqaro bor edi Vejle uyi yonib ketgan. Herr Wolf uni (oldingi boshlig'i) friariyadan quvib chiqarib, kalitlarni Guardian-ga qaytarib berdi². Ushbu voqealardan so'ng, birodarlar o'zlarining faryodlarida shu vaqtgacha qolishdi Uchlik yakshanba va Xudoga xizmat qildi. Ular haydab chiqarilishi kerak bo'lgan paytda olgan pullarini shaharchaga joylashtirdilar. Keyin bo'ysunuvchi birodarlar ruhoniy bo'lgan Matias birodaridan tashqari Daniya pulida 3 ta gilder olishdi. U ko'chib o'tdi Svendborg Friary va u erda qisqa vaqt ichida Xudoga xizmat qildi. Keyinchalik u u erdan sayohatni tark etib, hayotini shu erda tugatdi Boltiq bo'yi qaerda u g'arq bo'ldi.

Yakshanba kuni Uchbirlikda³ xorda birodarlar qo'shiq kuylashni boshlaganlarida Kyrie eleison yuqorida aytib o'tilgan ruhoniy Svend qaytib keldi va birodarlarni zudlik bilan haydab yuborish uchun ko'plab fuqarolar bilan birgalikda friarga bostirib kirdi. U yonida qirollik buyrug'i bor edi, unda fuqarolar yuqorida aytib o'tilgan Mogens Gjoning ruhoniyiga birodarlarni chiqarib yuborishda yordam berishlari kerakligi yozilgan edi. Ammo birodarlar ovqat eyishdan oldin ketishdan bosh tortdilar, shuning uchun fuqarolar birodarlar bilan birga ovqatlanib qolishdi va kechki ovqatdan keyin birodarlarni friariyadan quvib chiqarishdi⁴.

¹ Xurmo yakshanbasi Pasxadan oldingi yakshanba, ya'ni sana mart oyining o'rtalaridan aprel oyining boshlariga qadar o'zgarib turadi.

² Gilden (birlik) yoki gilder (ko'plik) o'sha paytda ishlatilgan yirik kumush tangalarning umumiy nomi edi. Bir yarim gilder taler yoki dalerga teng, ikki yarim gilder rikstalerga teng edi. Dalerlar Daniyada kron joriy qilingan 19-asrgacha oddiy pul birligi bo'lgan.

³ Guardian yoki Guardian ota bir yoki bir nechta vitse-vasiylar yordam bergan mahalliy friaryning etakchisi edi. Xronikadagi boshqa nomlangan lavozimlarga oshpaz, porter va podval ustasi kiradi.

³ Uchbirlik yakshanba, Hosil bayramidan keyingi yakshanba. Pasxadan boshlab yozilganligi sababli, sana may oyining oxiridan iyun oyining boshigacha o'zgarib turadi. Uchlik yakshanba va noyabr oyidagi kelishuv o'rtasidagi yakshanba kunlari Trinity yakshanba kunidan boshlab sanab o'tilgan. masalan. Uchbirlikdan keyin uchinchi yakshanba

⁴ Daniyalik "kloster" so'zi barcha monastirlik diniy uylari uchun ishlatiladi, ingliz tilidagi "monastir" ga teng bo'lib, bundan tashqari friary, priory, abbey, ruhoniyani ajratib turadi. Islohotdan oldin Daniyadagi ko'plab diniy uylar haqida ma'lumot etishmayotganligi sababli, Xronikadagi so'z friary deb tarjima qilingan. Xronikada keltirilgan yagona istisno Antvorskov Abbeyidir.

⁵ Qirolliklarni haydab chiqarish to'g'risidagi buyruqlari ko'pincha friariylarning yopilishiga majbur bo'lgan hal qiluvchi omil edi. Frederik I katolik va lyuteranlarning cherkovlarga sherik bo'lishini taklif qiladigan bir tekis yondashuvni jamoatchilik oldida sinab ko'rdi, bu esa har ikki tomonning qoralanishiga olib keldi. Yoki o'z-o'zidan yoki mahalliy hokimiyatning ishontirishi bilan u fransiskaliklarni o'zlarining diniy idoralaridan chiqarib yuborishga ruxsat beruvchi xatlar yozgan. U odatda rohiblarga pul taklif qilar edi, bu esa o'z navbatida sayohat qilish yoki monastir hayotidan voz kechish uchun tinch yo'l bilan ketishga undash edi. Frantsiskaliklar tomonidan pul taklifi ularning qashshoqlik haqidagi qasamlarini buzish, qirolning pullarini shaxsiy foydalanish yoki daromad olish uchun qabul qilish uchun "qoidalar" dan tashqarida va ularning asosiy qasamlariga xiyonat qilish sifatida qaraldi.

Frederik I ning qirollik orderlari, ayniqsa, fransiskalik uylarni nishonga olgan, boshqa hech qanday buyruq, hatto Lyuteran va katoliklarga qarshi bo'lgan Xristian III tomonidan ham bunday muomala qilinmagan. Umuman olganda, lyuteranlar g'alaba qozonishi aniq bo'lganidan so'ng, daniyaliklar monastirlarni tugatish uchun bir tekislik bilan yondashdilar. 1536 yilda Daniya rasman Lyuteranga aylangach, ularning barchasi monastirlar tarqatib yuborilgan. Rohiblar o'girilib, Germaniyaga yoki boshqa monastir uylariga sayohat qildilar yoki oddiy odatlaridan voz kechib, oddiy daniyaliklarga aylanishdi. Rahbarlar, ularning o'limigacha va mahalliy zodagonlar uylari tomonidan ta'minlanmaguncha, ruhoniyalarda qolishlariga ko'pincha ruxsat berilardi. Bir necha holatlarda uzoqdagi diniy uylar bir-ikki yil davomida ochiq turdi, ammo oxir-oqibat bironta ham monastir uyi qayta tiklanmaguncha omon qolmadi.

2-bob Viborgdagi friariya haqida

Ammo 1527 yilda Sent-Joni ordeni ma'lum bir kuchga kirdi (bittasi)¹ Abbey at Antvorskov, Ustoz Xans Tausen², o'sha vaqtgacha u rohibining odatini ko'tardi³ yoki (boshqacha qilib aytganda) fazilat kiyimi va avliyolik cherkovida lyuteran bid'atini voizlik qilishni boshladi. Va va'z qilishni tugatgandan so'ng, u o'zining minbarda bo'lgan cherkovdagi odatidan voz kechdi va u erda va'zini eshitgan fuqarolar bilan birga tark etdi. Ular o'sha shaharda joylashgan Sent-Yuhanno cherkoviga bordilar va u u erda uning yuqumli lyuteran bid'atini eshitadigan va zaharlangan tilining qasamlarini to'kadigan odamlarni tez-tez yig'di.

Va kundan-kunga (u va'z qildi) kasallikka chalingan saboqlarni, katta va kichik xatolar bilan tomchilab; u fuqarolarni Lyuter darslari paytida birodarlarimizni u erdan (prioritet) chiqarib yuborishlarini va ular maktabni tashkil qilishlarini tavsiya qildi. Sent-Jons cherkovi yangi va eshitilmagan o'qitishni eshitishni istaganlar soni (fuqarolar) uchun etarli emas edi. Tushdan keyin bizning diniy idoramizdagi cherkov uning mazhabining voizligi uchun ochilishi mumkinmi, deb so'rashdi. Ammo bunga yo'l qo'yib bo'lmagani uchun, o'sha shahar aholisi uning shohlik maqomiga maktub yuborishdi, u shaharda cherkov cherkovlarini buzish uchun ruxsat so'rashdi, chunki ularning soni juda ko'p edi, ya'ni 12 ta (soni bo'yicha) . Shuningdek, ular qirollik oliy darajasidan Blackfriarlarni olishlarini so'rashdi (Dominikan ) va Greyfriars (Frantsiskan ) cherkovlar, shuning uchun ular shahardagi ko'plab cherkovlar o'rniga u erda yangi dars xizmatlarini o'tkazish uchun birgalikda uchrashishlari va shu sababli boshqa cherkovlarni buzishlari kerak edi. Ular buni amalga oshirishga ruxsat olgach, bizning cherkov jamoatimizni egallab oldilar. Ammo bundan oldin ham birodarlar peshindan oldin va bid'atchilar tushdan keyin voizlik qilishga odatlanib, ular orqali birodarlar yo'lida ko'p qiyinchiliklar va to'siqlar qo'yishdi. Avvalo, ular ochiq eshikdan friarga (o'zlarining yo'llarini) itarishgan va jamoatimizga o'z voizlarini olib kirishgan. Va Barcha azizlar bayrami⁴ ularning voizlari tushdan keyin ikki marta gaplashdilar va oltita zaburlarini yig'ilganlar tomonidan kuylanishiga ruxsat berishdi. Shu orqali ular bizni birodarlar kuylagan vspers va o'liklar uchun hushyor turishni taqiqladilar.

Ammo keyinchalik ular cherkovni birodarlardan tortib oldilar, shunda ular butun yil davomida cherkov cherkovida o'zlarining maqtov va qo'shiqlarini ijro etishlari mumkin edi. Ammo yuqorida aytib o'tilgan fuqarolar birodarlar o'zlarining friarlarini tark etishdan bosh tortishganini ko'rishganda, ular bizning friariyga to'rtta askarni joylashtirdilar va qirolning buyrug'i bilan birodarlarga askarlarni saqlash xarajatlarini to'lashni buyurdilar. Ammo Guardian Niels Tybo, shu vaqt ichida sadaqa yig'ish uchun Sallingga borishga qaror qildi. U safarini boshlaganida va shahardan bir chaqirim narida bo'lganida, birodarning xizmatkori unga xafa bo'lgan xabarni etkazdi va zudlik bilan qaytib kelishini so'radi. U qaytib kelib, friariyada nima bo'lganini bilgach, u askarlarning friarga kirganini iste'foga chiqardi (lekin ular uchun ozuqa yig'ish kerak edi).

Ammo bir askar tushdan oldin kirib keldi va Guardianga hujum qildi, uning yoqasidan ushlab, qilichi bilan urdi va keyin Guardianga ikki marta hujum qildi, bir marta pivo tanki bilan, ikkinchi marta qilichi bilan. Bu orada birodarlar, yuqorida aytib o'tilgan askarlar bilan birga, ular juda ko'p (bu noto'g'ri) va ko'p qiyinchiliklarga dosh berishlariga qaramay, friaryada qolishdi. Bir safar shunday bo'ldi: askarlardan ikkitasi Xostenborgdagi o'rtoqlariga tashrif buyurmoqchi bo'lishdi. Shuning uchun ular Guardian-dan friari vagonini talab qilishdi. Ammo u bunga chindan ham yo'l qo'yib bo'lmasligini aniqladi, chunki vagon tegirmonga don tashish uchun ishlatilgan. Shuning uchun u boshqa bir vagonni ijaraga oldi (birinchisi), keyin Guardian uni friaryaning sadaqa puli bilan to'ladi.

Va bundan tashqari, u (askar) qaytib kelganida, u qo'riqchidan vagon qancha pul talab qilgan bo'lsa, shuncha pul talab qila boshladi, aks holda u uyda qolganligini ma'lum qilar edi. Shunga qaramay, Guardian unga o'z xohish-irodasi bilan (pulni) berishni istamaydi, u nihoyat unga xohlagan narsani berishga majbur bo'ldi. Oxiriga kelib askarlarning soni 15 taga etdi va ular bizning sadaqamizni sarfladilar, shunda ho'l ham, quruq ham (mollar) qoladigan narsa qolmadi.

Guardian friary kalitini boshqasiga topshirishga va unga va birodarlarga bo'lgan huquqlardan shikoyat qilish uchun qirolga borishga qaror qildi, ammo shahar xo'jayini⁵u kalitlarni olishni iltimos qilib, unga safarga qarshi maslahat berdi, chunki agar u qochib qochsa va ulug'vor xizmatkorlariga (askarlariga) g'amxo'rlik qilmasa, o'zi uchun va friar birodarlar uchun xavfli bo'ladi. Guardian birodarlar bilan friariyada qoldi va ularning ovqatlarini sotib olish uchun piyolani garovga qo'ydi. Ammo nihoyat Guardian Kopengagendagi qirolga bordi va undan muhrlangan xat oldi. Viborgda ochilib, fuqarolar huzurida o'qib eshittirilganda, rohiblar quvib chiqarildi, ammo faqat Qodir Xudo qanday huquq yoki vakolat bilan ko'rishi va hukm qilishi mumkin. Bularning hammasini menga birodar Jeykob (Jensen), o'sha paytda yuqorida aytib o'tilgan Viborg Friariyning qo'riqchisi, hozirda Ribedagi vitse-Guardianning vasiysi, munosib ota Nilz Tybo aytgan.

¹ St John Hospitalitallers ordeni salib yurishlari natijasida yuzaga kelgan jangovar buyruqlardan biri edi. Xospitallerlar ziyoratchilar va kasallar uchun ayniqsa muhim edilar. Xospitallerlar kasalxonalarni, kambag'al uylarni boshqarar edilar va ularning ustuvorliklari diniy sayohatchilarga joy ajratar edi. Afrikalar Rodos orolidagi ona uyiga Muqaddas erga boradigan ziyoratchilarga o'xshash binolarni moliyalashtirish uchun yuborilishi mumkin bo'lgan ortiqcha mahsulotni ishlab chiqarishi kerak edi. Xospitallerlarning bir qancha nomlari bor edi, jumladan Templarlar.

² Greyfriarlarning odati, oyoq Bilagi zo'r uzun junli xalatdan iborat edi. Oddiy shnur kamar sifatida xizmat qildi. Noqulay ob-havo sharoitida ular mos keladigan sigirni qo'shishlari mumkin.

³ Xans Tausen, ehtimol Daniya islohotidagi eng ta'sirli shaxs edi. U Sent-Jon kasalxonalari buyrug'ining rohibidir va Martin Lyuter bilan birga Augsburgga o'qishga ketgan va cherkovni isloh qilish zarurligiga ishongan holda qaytib kelgan. U Lyuteran va'zini va'z qildi Antvorskov Abbey yaxshi juma kuni 1525 zudlik bilan ziddiyatlarni keltirib chiqaradi. U o'ziga kelish uchun vaqt berish uchun uni Viborgdagi Sent-Jonning Priori shahriga olib ketishdi. Buning o'rniga Viborg Tausenning qo'rqmas va'zi natijasida Daniyadagi islohotlarning dastlabki markaziga aylandi. U o'zini himoya qilish uchun Frederik I ning o'z ruhoniysi deb nomlangan. Keyin Grafning adovati va Daniya 1536 yil oktyabrda rasmiy ravishda lyuteranga aylandi, Tausen o'z ta'sirini yo'qotdi va keyinchalik episkop bo'ldi Ribe o'limigacha yigirma yil davomida.

⁴ Barcha azizlar bayrami 1-noyabr, barcha muqaddas arafalardan keyingi kun edi.

⁵ Daniya shaharlarida shahar xo'jayinlari (daniyaliklar: borgmestre), badavlat savdogarlar guruhi yoki mahalliy qonunlarni bajarish uchun mas'ul bo'lganlar boshqardilar. Boshqa nufuzli shahar rahbarlaridan tashkil topgan kengash shahar xo'jayinlariga maslahat sifatida xizmat qildi. Xronikada shaxsiy shahar ustalari surgun qilinayotgan voqealarga ta'sir ko'rsatdilar va shahar xo'jayini rohiblarning borishi kerak degan qarorga kelgandan so'ng, ko'p o'tmay shoh yoki uning amaldorlari ishtirokida friariy tarqatib yuborildi.

3-bob Tønderdagi Friary haqida

1530 yilda Rabbimiz Iso Masih tanada paydo bo'lganidan keyin, sakkiz kundan keyin Bokira Maryam Tug'ilish¹, o'sha paytda Daniya, Shvetsiya va Norvegiyada qirol bo'lgan qirol Xansning ukasi Frederik, Tonderga o'sha erda joylashgan qal'asiga kelganida. Bizning ruhoniyimizning muqaddas cherkovi - Muqaddas Bokira Maryam cherkovida lyuteran darsi voizlik qilindi. Darsni eshitgandan so'ng, shoh xorda yurar edi va bir vaqtlar bu joyning qo'riqchisi bo'lgan Nilz Tibo shohlik maqomiga bordi va undan iloji boricha kamtarlik ila birodarlar avvalgidek qolishlarini so'rab iltimos qildilar. u erda va Xudoga xizmat qiling. Podshoh undan yuz o'girdi va qarorini sayohat qilishdan oldin e'lon qilishini aytdi. Birodarlardan ba'zilari bir necha kun friarda qolishdi va shohning e'lonini kutishdi. Podshoh kelishidan oldin qal'aning sud ijrochisi xor, yotoqxona va ovqatlanish uchun bir oz xonadan boshqa joyni egallab olib, qal'aning ovqatlarini o'sha erga olib kelgan edi.¹.

Shoh sayohat qilishga tayyor turganda, Ota Guardian yana shohning oldiga bordi va iloji boricha kamtarlik bilan ular u erda qolib, odatiy tarzda Xudovand Xudoga xizmat qilishlarini so'radi. Podshoh endi bunga yo'l qo'yolmayman, deb javob berdi, chunki qal'a xo'jayini, agar u erda ham qolsa, narsalarni saqlash uchun joy topolmaydi va devorlar qal'aga juda yaqin yotar edi, shuning uchun ham yiqilib ketmoq. Ota Guardianning so'zlariga ko'ra, birodarlar hech qachon kast sudyasini bezovta qilmaydi yoki agar u erda qolib, Xudoga xizmat qilsalar edi. Podshoh buni boshqa joyda bajarish uchun joy bo'ladi, deb javob berdi. Podsho haydab ketgach, qal'a sud ijrochisi friariyga tegishli bo'lgan hamma narsani o'z qo'liga oldi va rohiblarni quvib chiqardi. Ular faqat kiyimlarini va qari va kuchsizlarni olib ketish uchun bergan ikkita juft otlarini saqlab qolishdi.

¹ Bokira Maryamning tug'ilishi 8 sentyabr kuni nishonlandi.

² Frantsiskalik friariyalarning joylashuvi xuddi shunday tartibda yaratilgan. To'rtburchak shaklida joylashgan binolarga cherkov, yuqori qavatdagi yotoqxona, oshxona, xizmatchilar yoki yotar odamlar uchun joylar, qabristonlar va qabrlar kiradi. Ikkita kasalxonalar yoki kasallar uchun joylarni eslatib o'tamiz. Bo'limdagi uylar yoki xonalar aniq ko'rinmayapti.

4-bob Malmodagi kitobxonlik to'g'risida

Bu Greyfriylarni Malmodagi o'zlarining friariylaridan haydab chiqarishning g'ayriinsoniy usuli haqida. 1527 yilda dunyodagi Najotkordan keyin Malmoyga uyatsiz va bid'atchining odatdagi xatolari bilan to'lgan ruhoniy keldi, u bochka ishlab chiqaruvchi Klaus Bodker deb nomlandi. U eng dahshatli yovuzlikni yoyishga kirishdi. U Lund yeparxiyasida ruhoniy etib tayinlangan edi, lekin u dunyoviy yoki ma'naviy kitoblarni etarli darajada bilmaganligi sababli, Kopengagenga bordi, u erda ilohiyotshunoslik gullab-yashnagan, ammo u (ish) Lyuteranga ko'proq ishtiyoqmand edi katolik ilohiyotiga qaraganda. U erda u xatolarni yashirincha bo'lsa ham bilib oldi, chunki Lyuteran yolg'onlarini o'rgatish hali jamoat oldida ekilmagan edi.

Shunday qilib, bu ruhoniy Klaus Bodker, nopok yolg'onlarga to'la, boshqalarni ham yuqtirdi. U bir necha bor eng katta cherkovlarda minbarga ko'tarildi, xususan juda maqtovga sazovor bo'lgan Bibi Maryamning cherkovi va ulkan mag'rurlik bilan voizlik qildi, chunki uning ovozi chiroyli va jarangdor edi. Ammo katoliklarning katta va chinakam e'tiqodiga ega bo'lgan Roskilde yepiskopi endi (Bodker) cherkov ahli haqida haqorat bilan gapirayotganini va Lyuteran partiyasining yolg'onchiligining xatolarini chet elga yoyayotganini aniqlaganda, u unga (Bødker) yeparxiyadagi har qanday minbardan va'z qilish (Roskilde). Keyin shunday sodir bo'ldiki, Malmodagi Yorgen Mönmester bu haqda mish-mish eshitdi. U o'zi, garchi yashirin bo'lsa ham, lyuteran ta'limotining xatolariga to'la edi. U ruhoniyni o'zini Malmoning oldiga kelishiga majbur qildi va unga yashirin istagini aytib berdi. U (Montmester) unga (Bødker) o'z xohishini eng sodiq odamda amalga oshirishi kerakligini va'da qildi, xususan, Malmoni lyuteran bid'ati bilan zaharlab, ularning barchasiga (monastirdagi birodarlar) qarshi nafrat.

U keyinchalik shaharda va'z qilishi mumkin bo'lgan joyni talab qildi, lekin shahar ustasi Yorgen Mentmester bunga hali ruxsat bera olmadi, lyuteran bid'ati Daniyada hali u qadar kuchli yoki taniqli emas edi, chunki biz hozir ko'rib turibmiz. Ammo (Klaus Bodker) shahar tashqarisida eski cherkov joylashgan yashil o'tloqda va'z qilishga ruxsat oldi. Shaharning deyarli butun aholisi yangi va notanish va'zlarni eshitish uchun borishdi. Va u ularga kuchli va'z qildi va bid'at xatolarining oziga yoki umuman aralashmadi.

Odamning bu burmasi o'zini yomon angladi, chunki u avvaliga toza zaharni to'kib tashlay olmaydi, lekin tinglovchining quloqlari asta-sekin shirin asal bilan unga o'rganib qoladi. Ammo ular dalada va'z qilishni eshitib, uning Xudoning kalomini voizlik qilish uchun qilgan sa'y-harakatlari va iste'dodini maqtashdi. Bunday hayratga u gumon qilganday devorlar ichida yo'l qo'ymaslik adolatsizlik deb o'ylashdi. Cherkov atrofidagi o'tlar oyoq osti qilinayotgani to'g'risida shikoyat kelib tushganida, ular hayratlarini shaharga, avval Muqaddas Ruh ibodatxonasiga olib borishdi. U erda u bid'atning kichik tirnash xususiyati orasida uzoq vaqt (ijod qilishda) qoldi va va'zining himoyachilari va himoyachilarini oldi. Ammo nihoyat uning darslarini tinglaydiganlar shunchalik ko'p ediki, ibodatxona olomonni ushlab turolmadi.

Bundan tashqari, u o'sha paytda ko'pchilikning qo'llab-quvvatlashi tufayli o'ziga ko'proq jasorat to'plaganidan so'ng, o'zining ta'limotining aqldan ozgan zaharini ochiqroq yoyishni boshladi. Uning izdoshlari va himoyachilari kun sayin ko'payib, dadil (o'sib bordi). U o'zining darslari bilan ko'pchilikning bayramini yoqdi (Rimliklarga 10: 2 ni tushunmasdan). Keyin u Muqaddas Pyotrning muqaddas cherkoviga bordi va u erda Xenrik ismli ruhoniydan cherkov eshigi ular uchun ochilishi mumkinmi, masalan, tushdan keyin, Xudoning muqaddas va sof kalomi eshitilishi uchun so'radi. u erda, garchi ruhoniy o'z huquqlarini va cherkov ustidan vakolatlarini saqlab qolsa ham.

U erda har kuni shahardan katta quvnoq yig'ilish bo'lib, go'yo bu eng quvnoq o'yin edi va u erda bu bid'atchi cherkovning barcha haqiqiy ta'limotlariga qarshi uyatsiz gapirdi. Garchi u deyarli bir yil oldin Lund arxiyepiskopi tomonidan haydab chiqarilgan (Aage Sparre buyrug'i, lekin u (rohib) ning buyrug'ini olgan Muqaddas Ruh ordeni, bitta Yoxannes Urnarius, shuningdek, Hans Spandemager deb nomlangan.

Ular ikkalasi Haderslevga bordilar va Daniya madhiyalari va lyuteran bid'atining zaharlari bilan to'ldirildilar, keyin ular Malmöga kelib, podshohning daxlsizlik maktubidan ruhlanib, qurbongohlarni buzish bilan tepaga (pastga) tushishdi, ruhoniylarni qochib yuborishdi va cherkovlarni yo'q qilishdi. Havoriylar cherkovi yonida. U erda bid'atchi ruhoniy Kla qarama-qarshi qurbongohni o'rnatdi, ya'ni u vaqti-vaqti bilan birlashishini nishonlagan erdan ancha baland ko'tarilgan stol. Bu oxir-oqibat vayron qilingan va bugungi kunda ham saqlanib kelayotgan harom qurbongoh qurilgan, ammo rasmlar va qurbongoh suratlari tashlangan, bo'laklarga bo'linib, yo'q qilingan va yoqib yuborilgan, so'ngra cherkov ruhoniysiga tovon puli berilib, butun shaharning diniy hayoti uchun ruhoniy sifatida o'rnatildi.

Endi biz u birodarlarni friariyadan haydab chiqargan rejaga amal qilamiz. Bid'atchi va'zining birinchi yilida Klaus birodarlarga zaharli tili bilan nayzaday hujum qila boshladi, ammo asossiz bo'lsa ham, birodarlar u yoki bu dafn marosimini o'tkazganlarida, ularning so'zlariga alohida e'tibor berdilar. dafn qilish darsi ular bilan bid'at haqida janjallashish uchun keldi.

Bir kuni birodar Yoqub birodar, muovini bilan muovini bo'lgan Xudoning kalomini voizlik qilganida, bu bid'atchi uning orqasidan friary darvozasiga bordi. Ikkalasi ham u erga etib kelishganida, bid'atchi Klaus akasi Yoqubdan tavba qilish nimani anglatishini so'radi. Avvaliga Yoqub akamiz bunday aqldan ozgan odamga javob berishning ma'nosi yo'qligiga ishonch hosil qilib, og'zini yopib qo'ydi va oxir-oqibat u St Paulning so'zlari bilan javob berdi, chunki siz o'zingizning oyoq-qo'llaringizni nopoklikka, yovuzlikka gunohga topshirganingiz kabi. Bas, endi oyoq-qo'llaringizni qullarni solihlikka muqaddaslikka topshiring. " Bu nima? - deb so'radi Yoqub aka. "Eshiting, - dedi u atrofda turganlarning barchasiga, - agar bu bid'atchi Klaus uch kunni balo bilan o'tkazsa va ibodat qilsa, demak u o'z so'zlari bilan uch kun non va suv ustiga ro'za tutib tavba qilishi kerak".

Bu uning (Klausning) qulog'iga yaxshi eshitilmadi, chunki u va'z bilan boshqa joylarga borishni xohladi. Bid'atchi suhbatdan qochish uchun qaysi tomonga burilishini bilmay, u erda qizarib-qizarib turardi. Bu orada Guardian birodarimiz, buni ichkaridan eshitdi va tashqariga chiqib, nega Yoqub birodarimiz bunday johil va aqldan ozgan bid'atchilarga qo'shilishga ruxsat berganini so'radi.

Shunday qilib, qabristonda vabo (hattoki) paytida yuqorida aytib o'tilgan bid'atchi va uning tarafdorlariga qarshi, ayniqsa, yuqorida aytib o'tilgan Yoqub akaga qarshi qilingan hujumlar va tanbehlar. Ular uni qayta-qayta yolg'onchi, ba'zida ko'r va o'jar odam deb atashdi, lekin u Xudoning rahm-shafqatining yordami bilan har doim haqiqatni ochiqchasiga o'rgatdi.

Va o'sha paytlarda birodarimiz Yoqub birodarimiz yuqorida aytib o'tilgan shaharchadagi cherkovda, ya'ni Sent-Jorj ibodatxonasida, muqaddas joyga bag'ishlangan kuni, imon va ishlar haqidagi haqiqatni jasorat bilan va'z qilganidan keyin boshqalar bilan birga yig'ilgan edi. va u cherkov eshigidan chiqmoqchi bo'lgan edi, yana bir bid'atchi kirib keldi, bu Urnarius, o'sha Xans Spandemager, janubdagi mintaqada juda ko'p odamlarni to'plagan Muqaddas Ruh ordeni orasidan tushgan. keyin friaryga o'tdi. U kirib, undan (Guardian), agar unda jasorat bo'lsa, u bilan Muqaddas Bitiklar haqida bahslashishini talab qildi.

Birodar Yoqub, xo'jayini Arxiyepiskop va muqaddas yozuvlarni bilganlar oldida bahslashishdan xursand bo'lishini aytdi. Ammo ikkinchisi va uning izdoshlari unga qattiqroq itarishganda, Jeykob birodar yurishini bir lahzada to'xtatib, uning savolini eshitgisi keldi. Shuning uchun u (Klaus) undan (aka Yoqub) so'radi: "Yaxshi asar nima? Menga misol keltiring!" Birodar Yoqub shunday javob berdi: "Yaxshi sabablarga ko'ra ro'za tutish yaxshi ishdir". Ammo buni eshitish bid'atchiga yoqmadi, chunki u (akasi Yoqub) buni Matto oltinchi bobidan qoniqarli tarzda isbotladi.

Shunday qilib, bid'atchi va uning tarafdorlari o'zlarini qaytarib oldilar. Kunduzi ular birodarlarning darslarida qatnashishgan, shuning uchun ularni so'zlari bilan tuzoqqa tushirishgan. Ammo birodarlarni darslarida jim qilish uchun asos topa olmaganlarida, ular birodarlarning obro'siga putur etkazgan yoki ularga qarshi xalqni kaltaklagan bir nechta xayoliy va tushunilmagan ayblovlarni uzoq muddat tuzdilar. Bundan tashqari, cherkovda yuqorida aytib o'tilgan birodar Yoqubga, vitse-qo'riqchiga va bir safar Guardian akaga qarshi birdaniga qarshi g'azabli g'alayon qo'zg'aganlar ham bor edi. Bir kuni tushdan keyin o'sha bid'atchi, Klaus Bodker, shaharning ta'qib etuvchisi, ayniqsa Jeykob aka va Kristoffer Matizen birodarimiz yo'qligini payqab, u bizning diniy jamoatimizga kirib, u erda va'z qila boshladi, u erda u itlarga o'xshab birodarlarga qarshi uvillashdi. nopok safsatasi bilan eng uyatsiz.

Ammo keyin Kristofer birodar bid'atchi darsini tugatishi bilan hammomdan keldi. U zudlik bilan minbarga chiqdi va muqaddas yozuvdan birodarlar ularni ayblagan aybda aybdor emasligini tushuntirdi. Ammo u pastga tushganda, bid'atchi yana bir bor o'rnidan turdi va bundan keyin Kristoffer birodar (tarafidan). Shunday qilib, butun kun vespersgacha davom etdi⁴ soat beshda, ular navbatma-navbat va'z qilishdi; Birodar Kristoffer uch marta, bid'atchi ikki marta.

Shortly before this tumultuous time namely in 1529 after the Saviour of the world's incarnation near the Feast of the Purification of the Virgin Mary² there came a preacher to the town especially learned in the heretics wrong teaching, Brother Frans Lector or Luther-Frans he was called. He had been of the Karmelit order and had been recently driven out of his teaching position in Copenhagen by the shouting and crying of the canons. He assured with sneaky underhandedness that he would preach God's word pure and clean and that he would remove the disunity among the citizens that had arisen because of the preacher's differences (of opinion), but he would not go up into the pulpit until he had received a preaching licence from the archbishop. He also travelled to Lund to obtain a preaching licence from Archbishop Aage, and he was received in an especially friendly fashion, as one who would be the truth's preacher in Malmø; who would set all falsehoods back onto the correct path. And so the superintendent of the honourable Lund church Master Aage Jepsen gave this Frans four or six guilder to cover his expenses. The mentioned Luther-Frans, the false apostle, promised him also as uprightly as possible to preach God's word.

"Your shoemaker (and)your barrel maker, and scripture shapers are they not filled to the brim with all possible trickery for disputation in which you have (involved) yourselves. I wonder if you have won over the whole of the papal clergy? I call you a weak herd of cattle!" said Brother Jacob. But the citizens of Malmø who feared the destruction of the city because of their brothers' secret masses chased at last the brethren away from the choir. Though Jørgen Møntmester told the brothers to hold services in another place namely in the vestry, though with the condition that they themselves at God's judgement should stand to answer for these 'ungodly masses' as he called them. O what a sunshine clear answer from the city's wise leader. He didn't figure that that type of person's adultery meant much, but to prevent the service of God after the holy Catholic Church's usage is so criminal that one shudders for day of judgement. O how they strain at a gnat and swallow a camel.

Such a great abhorrence for the celebration of the mass was there among the citizens of Malmø that they drove Brother Johannes Plov away from the altar with the casting of stones and shouting when he was celebrating the mass. There was also at one time a pile of stones found under the pulpit; gathered together to be used as ammunition. Then their hate grew daily and their minds were filled with mischief, which was their soul's sickness, that focused all their energy upon the ways they could discover to get the brethren to leave the friary, our home. They were careful not to break any natural or religious law to accomplish their goals.

In the meantime there came the masters of the city and the councilmen with deceitful promises and temptations to soften the brother's minds and at the same time frighten them with threats so that they (might flee) to another place away from our friary. As soon as they got a foot inside, swiftly the whole mob would follow. In addition to that, the brothers also kept constant watch and closed (the gates) so that they under no condition would permit them that, but repeatedly referred to those who had given them the place.

But at no point did the brethren do what was ordered, when they (the mob) took (control of) the servants quarters, or when they on their own authority with violence took the orchard, and thereafter built a hospital for the poor as if it was a righteous act, in the orchard after they had destroyed another poor priory. They left open both sides of the orchard gate and people and animals streamed inside both day and night ignoring the brethren. No peace was given to the brothers or the right to celebrate services or to read from the canons or to renew their bodies.

Through all of these evil times the brethren remained unshakable, continued the reading of the holy scriptures at the set times and preached God's word. From the brothers' fast for Christmas to just before Lent they held every vesper. But at Carnival³ a few of the heretics assembled themselves near the gate to our friary to listen to the scriptures in their fashion and to prevent anyone from coming to hear the brethren and the scriptures. But the services each evening when ordinary people slept they held in the usual manner. And at the Feast of Easter, precisely second Easter day's evening when the brethren at Matins sang the 3rd Psalm, they (the heretics) threw seven fairly large stones through the north window and nearly all the brethren fled from the choir. After Ester they often invaded our friary and sought with threats and sometimes promises to belabor them so that they should follow their perverse will desire namely that either they join themselves to their heresy or turn the friary over to them for a theological school with the explanation that they themselves when the sacred hours and services ceased, they should pay for the school, in short, that they would be able to empower themselves so that the learned doctors in the 'true theology', or I mean God and the saint's mockers.

Next when the brethren neither would not go along with that, they sent some inside who should hinder them in reading the holy writ in our friary. Therefore, the brothers quieted their voices when reading the scriptures aloud. They in this way lessened the evil against them but they continued, though, with the readings at the usual times. Though they (the citizens) often sent people to keep an eye on them so that they would not in another way be able to read the holy lessons or preach in our friary.

But one day after noon they came in to the brethren who were gathered in the refectory and asked them if they would convert to Luther's teaching and hear instruction and preaching. They asked each brother one at a time. But all the brethren answered no and assured them that they would under no conditions convert to the other teaching that they had heard and that their teaching and readers of the holy scriptures taught them well enough about what they heard to understand the holy writ.

When Master Jørgen Møntmester praised his learned master's reading and preaching, Brother Gabriel, the Guardian, who took offense over the fox-crafty man's words that their preachers and reading masters lived in adultery. "What are you saying said Møntmester. "Is the honourable estate (marriage) adultery? The Guardian answered excusing himself that he had not called the honourable estate adultery, but the Møntmester faulted him for (saying) the opposite. But then the Vice-Guardian Jacob pointed a knife at them. "Father Guardian, have you said that their honourable marriages are a life in adultery? Then you have spoken correctly and it cannot be denied. We can easily prove it is as you have said." By these words were Frans, the apostates, and heretics struck and seized in such a degree of rage that he could not control his lips or his mouth. He answered in his rage that all our vows were not virtuous. Brother Jacob answered him among other things that an apostate's word about vows had no validity. So they drew themselves back with many words both outside and inside.

In the fourth week after Easter, (8–14 May 1529) many citizens one day, driven to rage by their violent hate, at the 8th hour (2 o'clock) came to the friary while the Guardian was holding services in the vestry. Vice-guardian Brother Jacob commanded the cellar master Brother Jacob Jensen to bar all the doors with strong timbers, but he was unable to do it. They came inside by the door from the servant's quarters and the Guardian went out to them, while the brethren remained in the dormitory, because he hoped he could soothe their wild minds with calm words. But when he came to them in the refectory, they scolded him and insulted him with such gross shouting that he went up to the dormitory to call the brethren together.

But when he would not permit the upper ranks to go down to them together with their Vice-Guardian he said that those who would, could remain in the cellar. To that the brothers answered, "If he himself would not leave the friary with them, we none of us will leave." All the brothers went down to them (the citizens) in the refectory where they had assembled with grim demeanor and cruel minds. When the brothers had gathered, the citizens expressed the desire that they (the brothers) immediately abandon the friary or convert to their faith.

When the brothers ignored both (suggestions) they remained with them until noon sometimes speaking with the brothers, and sometimes they threatened but a royal warrant or permission they could not show, and the brethren said no steadily to abandoning the friary. So they took the keys to the beer cellar and refectory from the cellar master and the cook and brought up much provision and drink. After dinner they sang a long psalm to mock the brethren. When that was completed and the brothers steadily refused to leave, all the city fathers except Jens Fynbo left. He alone remained together with the many do-nothings to drive out the brethren and began in many ways to force the keys of the friary from the Guardian. When he said no and evening had fallen they said that the brothers could not leave the refectory unless they did what was wanted. The brothers remained all night in the refectory and lay upon the floor.

There was an elderly brother, Laurids Jakobsen, who was brought near to death by the plagues. He obtained permission to go up to the dormitory on the condition that he would ponder until the next day his conversion to their faith. When they had locked the brothers inside the refectory, those who had been set to watch brought up beer from the cellar and drank themselves drunk the whole night, sang and danced in the dormitory and choir, rang the bell constantly and held a real Bacchus orgy and every hour through the night they opened the door to the refectory and went inside to see if the monks had fled out of the windows.

In the morning, they (the brothers) could hardly get permission to go to the toilet and when someone went out there, two or three or four followed them to keep an eye on them all the way out to the toilet door. When they came back, they locked the door until the city masters came. When they came sometime before noon, they introduced their teacher to the brothers in the refectory, so that they could convert, actually persecute them into the Lutheran faith. But when they ended two lessons about dinner time and could not convince the brethren of their heresy, they drove them by force out of the friary, every one of the brothers received his bedclothes and a washbasin that was retrieved from the cells. When they were about to leave through the cemetery, they took the Guardian Gabriel Poulsen and Brother Bernhard Poulsen, the other Vice-Guardian away from the brothers and led them to prison because they would not tell where the founding letters⁴ were, they (the Guardians) had sent them in advance to another place for safe-keeping.

The other monks went to Lund, but the two were released from prison on the condition that they attend their heretic lessons. It happened that the Guardian went along with that and now is led astray and after a year has removed his habit. The Almighty and All-Powerful God have compassion over him because of his boundless kindness. To God be the honour and a glory for this and the blessing rich works he has done toward us and toward all his creations from the beginning of creation until the hour when he will gather them again and for all things and for every single thing given us and gives them back again in eternity. Omin.

¹ Carnival (Danish:fastelavn) was celebrated the week before Lent begins usually in February.

² Feast of the Purification of the Virgin Mary was a set feast day in the old church calendar on 2 February. It commemorated when Mary went to the temple after Jesus' birth. Today it is often called the Feast of the Presentation.

³ The canonical day at the time was called the Ilohiy idora which were prayers and worship services at set times during the day. Matins was the earliest service at dawn. Lauds came next. Services during the day were named after the hours. Vespers was the service in early evening. Compline was just before bedtime.

⁴ The founding letters were essentially the deed to the religious house. The letters were notices of gift from a wealthy land owner to a religious order. Possession of the founding letters seemed to be an important step in turning out the friars on several occasions.

Chapter 5 Concerning the Friary in Copenhagen

The expulsion of the monks from (Kopengagen ) Friary occurred the same year as the friars of Malmö were driven out (1529)¹. The description of that, the inhuman methods and proceedings which were used in the persecution and the mournful expulsion is recounted on the following pages. (The rest of the description is missing or blank.)

¹ The date is established by the previous entry for the Expulsion from Malmø in mid-May 1529.

Chapter 6 Concerning the Friary in Kolding

In 1529 from the Saviour of the world's incarnation, about the time of the Feast of the Nativity of the Virgin Mary¹, while our order suffered persecution under King Frederik, the son of the most Christian King Xristian II 's son, came the aforementioned king, the opponent of all Christian religion and corrupted by the Lyuteran bid'at to Kolding. At the urging of some few Lutheran citizens and the nobleman, Hartvig Andersen Ulfeld, who desired our friary, was there sent a few noblemen from the aforesaid king to those of our brethren who lived there, to tell them that they must abandon the friary and move to another place because the king would not permit them to remain, and he sent them some money, exactly 100 marks, as travel money.

When the brothers under no circumstance would accept the money, it was deposited at the friary hospital where it remained untouched until the next day. Now the king realized that they would not comply with his wishes or even receive his gifts, so he sent people there who should drive them out of the friary by force and by the king's command.

The aforementioned king offered the monks a chalice, equipment, and the attire required for celebrating the Mass. But out of love for Iso Masih they spurned the offer. They departed and for their Christian faith's sake were robbed of the alms collections and everything else that was in the friary, and they knew not where they should go. Meanwhile, all the brethren who had been driven out were received in other locations, except a brother by the name of Martin, who laid aside his habit and remained inside the friary. Monks before the expulsion had suffered much evil because of the heretics in Kolding and their preacher, a lapsed Dominican friar, who had been expelled from Haderslev Priory.

¹ The Feast of the Nativity of the Virgin Mary was celebrated on 8 September.

Chapter 7 Concerning the Friary in Ålborg

In 1530 there was a shameless heretic by the name of Axel Gjø, the bailiff of Ålborg Castle and son of Herr Mogens Gjø, the author of all this evil, like father, like son, who plagued the brothers in the Ålborg Friary in many ways. First, he asked our Father Guardian, Brother Johannes Kristensen, if he could obtain warehouse space, so that he could deliver some grain to the friary's loft. But thereafter he began little by little to take more space and by force removed the brother's provisions.

Now when the brethren had brewed a great amount of beer and went to services in the church, he (Gjø) brought his servants and took all the new-brewed beer down into his (part of the) cellar. By doing this over and over again, he brought the brothers into such want that they scarcely had a corner in the friary where they could be left in peace. Every day he plagued them more and more. At last he even removed the clapper from the bell, so that they could not ring it or call the people together, and he processed around the churchyard with his servants who carried a flag. Soon thereafter persecuting and mocking the brethren in intolerable ways, he chased them out of the friary by force.

Chapter 8 Concerning the Friary at Randers

In the year of the Lord 1530 after the brethren had countless quarrels and suffered much from the heretics side, Mogens Gjø¹, who at that time was the heretic's protector and himself the worst heretic, received three letters from King Frederik I concerning the Grayfriar's expulsion from the friary in Randers. So he (Gjø) sent his bailiff to Randers. He (the bailiff) came into our friary along with the master of the town and the town bailiff and showed the royal warrants, the result of which was that in compensation for the Friary at Flensborg, and as a reward for his long service, he (Gjø) had persuaded his majesty who gave him the Grayfriars Friary in Randers.

The Guardian, Jens Jostens, replied in the meantime that he absolutely would not forsake his friary because of the letter. They said to him, "Have you no greater respect for his majesty?" "I will show him all dutiful honour," he said. So they said to him, "So ask for a temporary postponement!" Which he did. They granted him immediately a postponement until the next Sunday, and then they drove the monks out.

There was a traitor, Brother Henning, who heard the Guardian say to the porter in the cloister that he should not open the gate when the town bailiff and the others came to force the brothers out. Henning went to the town bailiff, and told him the Guardian would not speak to him at the gate, but near the iron grill in the church. When the town bailiff came and knocked on the gate, the porter, Brother Clemens, let him go to the grillwork and went himself to fetch the Guardian.

In time Brother Clemens opened the grillwork for them. The citizens came into the friary met the Guardian and porter in the cloister and demanded the Guardian again to obey the king's letter. "We will not under any circumstances abandon the friary because of the letter." The bailiff grew angry and threatened him and declared him a rebel against his majesty. But when the bailiff and the others went to return through the grille, the porter already having opened the gate, then came the traitor, Brother Henning and said, "No, you should not go out that way. If you go out that way, it will be a year before you will get back into the friary." The bailiff followed his counsel, went back to the Guardian and said to him, "I will remain here with you today and set my kettle on the fire with your kettle." He remained with the others and chased thereafter all the brothers from the friary and permitted Mogens Gjø to take over the friary.

¹ Mogens Axelsen Gjø was the master of the court (Danish:rigshofmesteren) under Frederik I. In this capacity he became the chief enforcer of Frederik's policy of limiting the power of religious houses, specifically Franciscans. He received the Randers Friary as a reward for his fervor. He is specifically mentioned in the Jutland expulsions as the prime mover. Apparently his father was a fervent Lutheran as mentioned in the expulsion at Aalborg.

Chapter 9 Concerning the Friary in Trelleborg

(The Page is Missing.)

¹ Trelleborg is extreme southern Skåne. While the chronicle page describing the expulsion of the friars in Trelleborg is missing, it is known from other documents that the friars left Trelleborg on their own without being forced out. While this may on the surface appear a happier circumstance than other locations, something must have occurred that sent the friars packing. Perhaps the 'quarrels' mentioned in Ålborg between monks and reform-minded Trelleborgers was enough to convince the Franciscans it was time to go before they were forcibly removed. The friary was completely dependent on the surrounding community for food and necessitites. Trelleborg is a small town and if the majority of citizens refused to supply them, the brothers would have to leave or starve.

Chapter 10 Concerning the Friary in Køge

In 1530 after many regrettable events, whereof the most frequent happened during Brother Laurens Hansen's time, who had been the vicar and minister, (the citizens) asked the monks, who were heavily burdened by the heretics and suffered from want of provisions, about postponing their expulsion. Preacher Hans Brun was present. The citizens (agreed to) help them on condition that when the agreed upon respite expired, they should leave their friary, unless they could obtain more sustenance, and turn the place over to the citizens. This they agreed to, in spite of the minister's demand that the should be no such a respite for them. So by introducing such trickery and deception of the Guardian and brothers, that they were compelled to abandon the friary.

Chapter 11 Concerning the Friary in Halmstad

Herein is explained the method whereby the friary in Halmstad was invaded and the brothers expelled in the following words:

13 January 1531 the priest and heretic Hans Hemmingsdyng came from Falsterbo¹ to Halmstad, he was a perverse Lutheran, and he was called to the town by the citizens the preach the word. If only it had been the word of God!

A few days after his arrival in Halmstad town he gathered a great crowd of citizens together with the town masters, he went after noon into the brother's church and while the assembled accomplices listened, he scolded the brothers for three things: that the brothers were spiritual thieves, soul murderers, and deceivers against the common people, and they continued that one could not prove the Grayfriars rule from the holy scriptures.

Brother Mads Madsen, who at the time was the Guardian answered him for all the brethren and a great crowd of the congregation's hearing:

"Sankt-Pol commanded in 2 Timothy 2:14, where he says 'Strive not about words to no profit, which only subverts the hearers.' Therefore, your charges according to every court pro is void, I mean that your are the prosecutor with a false accusation, you over reach yourself and it is not right that you be both witness and judge. Therefore I reject you as one who renders only spite and are not our judge, and I will appeal the case against you before the archbishop and the chapter in Lund, where I can cleanse myself and mine before learned men against this false charge which you have brought against us and witness as clear as the sun that our rule is apostolic and truly evangelical."

Keyinroq Septuagesima yakshanba² in the first lesson that was held where Brother Søren Jacobsen, who was later mortally wounded in Ystad during the persecution of the brethren, said in his lesson toward the conclusion that the three vows (qashshoqlik, iffat va itoatkorlik ) and the commandments of the rule (of St Assisiyadagi Frensis ), its (detailed) contents and essence were clearly taken from the gospel of Christ.

The aforementioned heretic, Hans Hemmingsdyng, was present to catch the preacher during his lesson as the scripture-wise and Pharisee were want to attack Jesus. When he heard that, he became angry and incited the citizens against the brothers, first inside the friary church once the lesson was completed and thereafter in the parish church where he swore that he (Brother Søren) will never preach to them (the brothers and congregation) again, if (he did) they would attack the brothers and prevent them from preaching and holding mass.

But when the brothers immediately held services, they (the citizens) promised after receiving advice from several clever citizens counsel that they would wait until after noon. After noon of the aforementioned Septuagesima Sunday the masters of the town, town councillors, and town bailiff and many other citizens of the Lutheran sect took first the chalice from the brothers, next they plundered the altars and removed the book of the mass and other books from the book cabinet into the sacristy. The town bailiff received the keys to the sacristy and locked everything in there.

It was also forbidden to the brothers after that time to ring the bells at the appointed times. All these things the citizens instituted by the authority they took to themselves without orders from a higher authority, (and that) after just hearing from the devilish priest Hans Hemmingsdybg. The brethren received, however, permission to remain in the friary until they had procured foot gear, but not all of them left the friary when the time elapsed. In order to bring to pass what the Lutherans desired, the nobleman Holger Gerson, the mayor and the counselors went into the friary and obtained from them a promise that six of the brothers might remain in the friary, though with the conditions that they might not hold mass, not preach God's word, not go out begging, or go out to the surrounding farm towns without the mayor's permission, or otherwise encourage anyone in the old praiseworthy rituals against the Lutheran sect, or even hear the scriptures.

But because one of the six mentioned brothers, specifically the above named Brother, Søren Jacobsen on the first Sunday in Lent listened to two person's confession, he was expelled along with the others. But the rest of the brothers in the friary were expelled or left on their own in the Lord's year 1531, the week of Laetare³.In Roskilde there is to be found a letter of recommendation concerning the brothers behavior and the seal of the friary.There were goods which were sold or taken from the aforementioned Halstad Friary, but were promised to be returned over time etc. This concerns the following:

First Master Gerhard Olsen, mayor of the town of Halstad in 1530 shortly before Christmas took by force a gilded chalice which his father, Oluf Petersen gave the convent; it was never recorded in the royal register⁴ because his mother, who lived at the time, continually encouraged him to leave it for ecclesiastical use for which it was given.

Later the same Gerhard Olsen received a farm which lay next to the churchyard south of the friary that Brother Laurentius Byldtzman, when he was Guardian, allowed to be purchased for 160 marks. That farm Gerhard desired to have in exchange for a half farm which his sister a little earlier had willed to our friary in Halmstad.

Later the Halmstad town bailiff, Niels Skriver, got by force a copper or brass kettle from Jon Styng's house, which was placed in pawn to him by the Guardian for 15 marks despite that it was in common business worth at least 20 marks. It was not included in the register because of an oversight by the scribe.

And furthermore Hans Bagge, received a farm which lay next to the friary next to the water mill, which Nielse Erikssen who then lived in Halmstad, willed to the brothers the one half when he himself died, and the other half part after his wife's death, and they both died before the dissolution of the friary.

And furthermore Herr Holger Grerson Ulfstand, before the retirement of the Guardian Mads Madsen, received four silver weapon (sheaths) for which the friary received no compensation. And he also loaned 1 short saw, and another saw which was located in the four-sided archway.

And furthermore Herr Holger took under his protection, at Brother Mads Madsen's request, a chapel with attached house in Skanør, which the friary had built there.

And furthermore the same Herr Holger received of the friary 20 boards 36 feet long, 3 (tylvter) and two of wood, 28 feet, four boards 34 feet long, 5 boards of 32 feet, 10 boards of 40 feet. for all of this the brethren received four tuns of Rye, 6 tuns of barley, and five tuns of oats. Grain was particularly expensive in the land that year. Furthermore, the aforementioned Herr Holger gave 13 or 14 marks to the brethren who were chased out. Similarly. Hologer Gersen's wife got a faultless little clock which she promised to return if the friary was reestablished.

Brother Siger received the large comforter on behalf of Herr Holger's persistent petition which the town bailiff permitted him to obtain until he should return it when it was required. Brother Siger also got (Brother) Vilhelms' little sermon book.

Likewise Halmstad's Lutheran pastor by the name of Jasper, who at one time had been a brother of the order, but who had become the most perverse heretic, received the large concordance to the published Bible, which the town bailiff permitted him to take against the time when he should surrender it in time. The same Jasper received a coverlet with the permission of the town bailiff.

So much for the friary in Halmstad.

¹ Falsterbo is a town on the tiny westernmost peninsula of Skåne lies opposite south Zealand.

² Septuagesima Sunday is the third Sunday before Lent begins. It marks the beginning of the Pre-Lenten season of the old church calendar.

³ Laetare Sunday is the fourth Sunday in Lent, the half-way point until Easter. Odatda mart oyida tushadi.

⁴ The royal registry refers to a comprehensive inventory of religious houses commanded by King Frederik I. It included not only land and income properties but specific valuable items which had been donated over time to the various religious institutions in Denmark. The Franciscans viewed the registry as the 'thin edge of the wedge' that would eventually end in the dissolution of the monasteries.

Chapter 12 Concerning the Friary in Ystad

This is the story of the inhuman and sorrowful ways the Grayfriar monks were persecuted or hounded out of Ystad Friary by the Lutheran sect in the Lord's year 1532, shortly before the Xabarnoma of the birth of Jesus¹ to the blessed Virgin Mary. The following events will make it clear for the reader to see how unrighteously and unChristian they were dealt with.

First one must make it clear that already before the brother's expulsion the Lutheran citizens had used violence against them, despite that they (the brothers) had complained to the king and the State Council. The first violent episode took place when the Lutheran party driven and inflamed by a devilish and fire-spouting spirit came to the Ystad Friary, encircled it, and forced their way inside, and it would have succeeded if the brethren had not strengthened the gate and church door with heavy beams and pieces of wood and personally offered strong resistance.

But the Lutherans began to smash the planks of the church door and tore down the enclosure surrounding the friary and invaded the servants quarters. But because of the brothers' resistance, they could not get into the interior of the friary. Therefore, they filled the brothers' ears with scolding and mocking; they called them murderers, robbers, thieves, blood suckers, and soul destroyers.

The second violent episode against the brothers was by the same Lutherans who determined to enter the friary and write down all the friary contents without authority. At that time a certain Søren Jepsen and another citizen named Ingvard destroyed the door and lock to the dormitory. These things and many unkind words were used against the Ystad brethren before their expulsion.

Now follows a short account of the expulsion.

The year after the above-named events, that is 1532, before the Feast of the Annunciation to the Blessed Virgin Mary¹ just as we were finished with vespers and the official service, the town mayor, Hans Hjort, came together with his Lutheran party and a great part of the citizens and pounded violently on the gate and demanded to be admitted. That was denied them, and they ran to the church grillwork² with burning rage and shouting. They shook the grillwork so that it was nearly broken it into pieces by force.

When the Guardian, Brother Anders Bertelsen, heard it, he hurried together with some of the other brothers to the grille and asked them why they had come with such anger and such rage, and what they wanted. They all shouted that they had a royal letter (indicating) that all the brothers should be expelled and the friary remodeled into a hospital for the poor and the sick. They asked if they might come in, but when the Guardian would not permit them, they said they would force their way into the friary. When the Guardian heard that, he demanded to see the royal warrant that ordered such an expulsion, and if they could not show it, then they (the monks) would under no circumstances leave the friary. The citizens replied that they would under no circumstances show him the letter.

After this exchange of words, Hans Hjort together with all the others went back to the gate and asked if he and a few other people could enter the friary and speak peacefully with him and the brothers without violence or wrong. And he promised on his faith under oath, yes under the loss of his position, that he would keep his word. And then under those assurances of his trustworthiness the guardian opened the gate.

But when the door was opened, Hans Hjort with all his followers ran raging into the friary and tore the keys violently from the porter. When they had done that, Soren Jepsen demanded of the Guardian the founding charters of the friary, its keys, and the accounts concerning the properties which had been recorded in the royal register.register Guardian demanded two or three times that someone should read aloud the royal warrant. At last the town scribe, Søren was his name, took out a wad of paper without a seal and read aloud to the Guardian and his brothers the articles and reasons for which they should be expelled:

First, the brethren did not preach the holy Gospel. For the second, all the citizens desired that the brethren be expelled. For the third, the brethren had no way to sustain themselves. When this was read out and heard, the Guardian asked Master Niels Vinther and the town council if the brethren had preached anything other than Christ's holy Xushxabar and the holy scriptures.

Whereupon they replied that the brethren had preached correctly and Catholic for them and had lived uprightly among them and said: We do not at all wish that the brethren should be chased away." The Lutherans contradicted them, and there arose a great internal division among the citizens. When quiet was restored, the Guardian appealed to the king and State Council; he would reply to these false charges. And he said that those here (referring to the warrant) have spoken to the king in error.

Thereafter Søren Jespen ran forward in great haste toward the Guardian and tore the keys violently from him. When the brethren saw that, they ran away, all of them; some up into the choir, others into the dormitory, but the Lutheran citizens hunted them forcefully out of the cells, dragged them out and struck them with their axes.

But one brother, called Søren Jacobsen, they threw to the floor near the stair to the dormitory several times, stomped on him with their feet and in the cloister smashed him against the walls and dragged him around the cloister by his arms like a dumb ass. When he finally escaped from them, he said to his brethren: "I tell you, brothers, and it is true, that I feel my death is near after such blows and bumps as I have taken; I am so poorly that I can hardly draw a breath." Several days afterwards this brother went to bed and began to be very ill, such that he spit up blood continually and often fell unconscious to the floor. When Brother Søren lay in his final hours a few (citizens) came to him, councilor Algod Nielsen, Mogens Johansen, Tycho Laurentsen, Tue Sutor, and Peter Olsen came to (see) the aforementioned Brother Søren.

He said to them: You dear men and friends! See how un-Christian your fellow citizens have mishandled me! Especially Peter Nielsen, Oluf Maler, Lars Bønder, and many others I do not know, who have struck me, so that I cannot but suffer death." At last the town bailiff, Peter Madsen, came to the aforesaid Brother Søren together with a few other citizens and asked him if he would accuse anyone of causing his death, in case he should suffer death. But Brother Søren replied: "You should know that if I had remained in my friary, then I wouldn't be so weak and sick as I am now. But though I harbour no hatred or resentment against those who mishandled me so inhumanly, I would like to forgive them for the love of Jesus Christ's sake, he who has suffered even more for my sake. I have enough to think about with the pains in my body until I can overcome even that. But their judgement, who have mishandled and beat me so cruelly, I leave to the righteous judge who shall judge all things righteously. I will not craft my words, so that I run into difficulties if I survive, though I don't believe that I shall survive."

Also (there came) two of the aforesaid persons or men to Brother Søren, who had struck him. They acknowledged their guilt and asked for his forgiveness which they also obtained.But others of those who had struck him continued in their stiff-necked wickedness and did not come to ask for forgiveness.

(Returning now to the account of the expulsion) Also many citizens struck nearly all the other friars to the ground, they were mistreated as if attacked by wolves, they were struck with swords, and like miserable asses dragged by the arms out of the friary. Yes, so cruel and inhuman were they mistreated that I believe fully and completely that if a Jew or a heathen had seen such actions and so miserable a sight that they could not withhold their tears.

The king's mercenaries and knights who witnessed it were extremely saddened and felt the greatest sympathy and said: "O, how cruel and inhuman are the citizens of this town!" and "How hard a people there are in this Danish land! In our homelands when the virtuous ones were driven out, no one struck them so, or mistreated them in such a manner; just the opposite, people assisted them with clothing and money and other things necessary to the sustenance of life." Such things and many others said the leaders of the mercenaries to the brethren to comfort them. Also Master Niels Vinther and many other good people had much compassion with the brethren and wept. A few days after the expulsion two other brother priests, Thomas and Kristoffer died because of their wounds and blows which they received from the cursed Lutherans, but that must be left to the righteous judge, he who knows the depth of all things.

At the holy time of Easter when all true Christians who have reached the age of understanding were used to partaking of the most important communion, the brethren were unable to receive the sacred and honourable sacrament when they celebrated services behind closed doors, the Lutherans had forbidden it (communion) as if the brethren had been heathens, excommunicated, or cursed.³ They also held the Guardian, Brother Anders Bertelsen imprisoned for eight weeks and threatened him with the bread of persecution and the drink of tribulation. Of real bread whereby they could maintain life in him, he received none, not so much as a crumb and that doesn't happen even for law breakers who shall be hanged or racked.

Therefore, he was forced to beg from good Christian people for life's sustenance and (received) that only if he gave assurances that he would not run away. And despite the fact that the good Father Guardian and the brethren left good provision in the friary at the time they were driven out, they could obtain no provisions from there. That and much else must the Ystad brethren at the time of the expulsion endured from the unholy Lutherans side; and this has Father Anders Bertelsen himself told me, Brother Erasmus Olavi in good faith and forthrightly; he protested and proved it with word and script and called upon the Almighty God to witness that the preceding explanation is true as spoken.

¹: The Feast of the Annunciation was most often celebrated on 25 March, essentially New Year's Day in the old calendar.

² Grillwork or the 'grille' is a loose translation of the Danish word 'gitter' which denotes a wrought iron fence or gates. This refers to the practice of gating off the monk's part of the church from the rest of the congregation which normally came to hear mass in the friary church. Aarhus Cathedral still has the grille in place as a work of medieval art. Many churches in Denmark 'gate off' chapels, funeral monuments, and other spaces to prevent unwanted intrusion with similar wrought iron gates or fences.

³ One might ask the question, given the violent treatment the Franciscans had received at the hands of the citizens of Ystad, why were they still there weeks later? It may well be that they were awaiting some word about Father Bertelsen's appeal 'to the king and State council', but Frederik I had less than a year to live, the State Council was in the process of gathering support to prevent Duke Christian from taking the throne and tipping the balance of power in favor of the Lutherans. Certainly the brethren remained at Ystad for some time after the expulsion. The expulsion happened before the Feast of the Annunciation and at Easter they were celebrating mass behind 'closed doors' perhaps a reference to the friary. Brother Søren Jacobsen's reference, "If I had remained in the friary..." indicates that he was perhaps taken in by more compassionate citizens of Ystad. Guardian Anders Bertelsen remained imprisoned eight weeks before he was released and went to tell his story to Brother Erasmus Olai.

Chapter 13 Concerning the Friary in Næstved

The history about the way whereupon it happened that the brethren from Næstved Friary haydab chiqarildi. It happened in the Lord's year 1532 the day after the glorious Virgin Mary's Taxmin¹ and took place at that time and in this manner:The ungodly heretic Herr Mogens Gjø, who was both the devils slave and soldier had certainly often threatened that he would chase the brethren from that place, despite (the fact) that his grandfather and wife were buried there and his great grandfather and his wife had donated a chalice for the correcting of their souls which he (Gjø) took from the expelled brothers.

First this Mogens Gjø sought to introduce a few Lutheran preachers to the town and he got them to shout out against the brethren. When that didn't work, he sent some of those who had left the order namely, Johannes from Køge and Niels Christensen, two good-for-nothings who respected the preaching of Brother Rasmus Olsen, he who was lector and a defender of the faith. When they had done that, they made notes on a few points from his lesson which they incorrectly found less than true and reported their findings to Mogens Gjø. Mogens Gjø used this as an opportunity to send word and forbid Brother Rasmus and others permission to preach until they met with that strict knight to answer the points (that had been noted). But when the aforesaid Brother Rasmus took the worthy Father's Vice-Guardian, Brother Jacob Jensen and went with him to the State Council in Copenhagen to answer himself the points he had preached.

When they arrived in the council, they read out all the charges in Daniya; and quickly both lay and clerics in the council were completely and wholly acknowledged as exemplary Christians. Many wept and feared that God's punishment would fall upon them when they put such things in doubt.

Tyge Krabbe took those articles which were approved by the council and the king. When the king saw them, he turned the case over to Mogens Gjø for closer examination. U zudlik bilan ikki-uch lyuteranga qo'ng'iroq qilib, ularni yuqoridagi maqolalarni yanada chuqurroq o'rganishga majbur qildi. Ular (aka-uka Rasmus va Yoqub) ularning (Lyuteranning) ko'r-ko'rona hukmlari bilan tekshirilib, mahkum etilganlarida, Mogens yashirin ravishda Noststvedga tergov qilinayotgan maqolalar Davlat Kengashi fikriga ko'ra bid'at ekanligini yozgan. U mutlaqo ma'nosiz bir qator dalillarni yozdi, menimcha, maslahatchilar hali ham bor. Bularning barchasi sodir bo'lganda, ikki aka-uka Nastvedga qaytib kelishdi. Keyinchalik, friaryning vitse-gvardiyasi akasi Yoqannes Nyborg huzurida birodar Jeykob va munosib o'rinbosar bilan gaplashib, ularni shoshilinch ravishda jo'natdi. Roskilde Ota Guardianga (u) shaxsan shoshilish kerakligini aytdi Nstved. Ammo u erda (Roskilde shahrida) qirollik buyrug'i tufayli birodarlar vazir huzurida haydab chiqarildi va jamlangan sadaqalar o'g'irlandi.².

¹ Bokira Maryamning Assusiya bayrami 15-avgustda nishonlangan va Isoning onasi Maryamning jannatga qabul qilinganligini eslaydi.

² Greftlarni Roskildan haydab chiqarish to'g'risida aniq ma'lumot berilmagan bo'lsa-da, 1532 yil kuzida Guardian of Nstved Friaryning guvohlari tomonidan tasdiqlangan.

14-bob Kalundborgdagi friariya haqida

Shunday qilib, birodarlar haydab chiqarildi Kalundborg Friary 1532 yilda Xochni ko'tarish bayramida¹. Mogens Gjø, o'sha xudosiz va bid'atchi odam, Kalundborgdagi birodarlarni ularni boshqa yo'l bilan friariydan haydab chiqaraman deb ko'p marta tahdid qilganida, Kalndborg fuqarolari bunday qilmaydilar. U Yutlandga jo'nab ketishdan oldin qal'aning sud ijrochisiga barcha birodarlarni friariydan chiqarishni buyurdi, u buni qildi. Bu shunday bo'lib o'tdiki, Friariyning qo'riqchisi bo'lgan Mechior birodar bid'atdagi hamkori edi va u ozgina qarshilik ko'rsatdi. U va Mogens Gjø o'rtasida u qolishni va Kalundborg shahrida bid'at voizi bo'lishiga kelishib olindi, biz uni o'zi bo'lganligini aniqladik.

¹ Xochni ko'tarish bayrami liturgiya yilining 14 sentyabrida bo'lib o'tadi. Bu Haqiqiy Xoch topilganligini eslaydi Sent-Xelena, imperatorning onasi Konstantin, 325 yilda Quddus. The Muqaddas qabriston cherkovi joylashgan joyga qurilgan.

15-bob "Otlarda ibodat to'g'risida"

Bu birodarlarni chiqarib yuborish usuli Horsens Friary.

La'natlangan lyuteranlar birodarlarni o'zlarining diniy idoralaridan haydab chiqarilishidan oldin ularga qarshi son-sanoqsiz ta'qiblar va tahdidlarni boshlaganlaridan va amalga oshirganlaridan keyin va barcha tinch (tinch) larning ta'qib etuvchisi Mogens Gjoning ta'kidlashicha, Xorsensning ko'plab lyuteran fuqarolarini haydashga undagan. birodarlar o'zlarining bayramlaridan chiqib ketishdi. Agar ular o'zlarining friariylarini tark etishga ishontira olmasalar, ularni ko'p marta vasvasaga solishga urinishgan. Ular har bir birodarni ushlab, ularga chiroyli pul (pul) va yaxshi mukofot va'da qildilar, ammo baribir ular salbiy javob oldilar. Ular birodarlarni kelishuvlar tufayli tashqariga chiqara olmadilar, chunki Manderup Xolk asoschining friariya huquqiga ega edi va birodarlarga juda do'stona munosabatda bo'ldi. Shunday qilib, ular xudosiz janob, yuqoridagi Mogens Gjø ismli odam bilan maslahatlashdilar va u bu fuqarolarni o'zlarini shohga murojaat qilishga va uning oldida (qirol) cherkovdagi monastranlar va chalitslarni olib yurishga ishontirdi. Otlar uni ularga bizning friarimizni sotishiga majbur qilish. Shuning uchun, Horsensning ikki fuqarosi, ya'ni shaharning xo'jayini Lars Jensen va boshqasi, qirolning ulug'vorligiga bordi. Gottorp (janubiy Yutlandiyada) va undan birodarlarning friari to'g'risida xat oldi. Qirollik oliy martabasidan kelgan bu maktub bir kun oldin kundalik yig'ilishida birodarlardagi birodarlar uchun o'qib eshittirildi Avliyo Barbara shahidlik (4 dekabr). Shundan keyin yuqorida aytib o'tilgan birodarlar uning shohligi oliy darajasida bo'lganida (ular bo'lganida) qancha va qanday qilib yolg'on gapirishganini bilib oldilar.

Shunday qilib xudojo'y (St) Tomas shahid kuni¹ episkopi Kent Horsensdagi barcha birodarlarning rahm-shafqatidan mahrum bo'lgan va o'sha kuni ular o'zlarining friariylaridan haydab chiqarilgan, g'ayriinsoniy va chalkash holda, yuqorida aytib o'tilgan yil va sanada hech qanday adolat va tashvishlanmasdan.

Endi (bular) usullari va nima uchun Kichik Friarlarni Daniyadan quvish (va haydash).

¹ Sent-Tomas shahidlar kuni - 29 dekabr, qotillik yilligi Tomas 'Bket yilda Canterbury sobori 1170 yilda.

Xronologiya

1527

Viborg Friary 1527 yil 1-noyabrdan bir oz keyin

1528

Flensborg Friary 1528 yil may oyi oxiri va iyun oyi boshlari orasida

1529

Malmö Friary 1529 yil may oyining o'rtalarida

Kopengagen Friary 1529 yil may oyining o'rtalaridan bir oz keyin

1529 yil 8 sentyabrda Kolding Friary

1530

Tønder Friary taxminan 1530 yil 15 sentyabr

Aalborg Friary sanasi aniqlanmagan

Randers Friary-ning aniq bo'lmagan sanasi

Køge Friary-ning aniqlanmagan sanasi

Trelleborg Friary sanasi aniqlanmagan

1531

Halmstad 1531 yil mart oyining boshida (Laetar yakshanbasi haftasi)

1532

Ystad Friary 1532 yil 25 martga qadar

Nistved Friary 1532 yil 16-avgust

Kalundborg Friary 1532 yil 14 sentyabrda yoki undan keyin

Roskilde Friary kuzda belgilanmagan sanani yopdi

Horsens Friary 1532 yil 29-dekabr

1533

1534

Odense o'sha yili yangi Guardian (Daniyaning so'nggi Franciscan Guardian) saylanganidan bir muncha vaqt o'tgach. (Xronikaga kiritilmagan) ->

Adabiyotlar

Tashqi havolalar

• Grøbrødrenes Udjagelse-dagi Krønike (Daniya tilida)