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Jødefejden og de beslægtede uroligheder, 1819-20: »Indledning til den store Scene«?
No full textSummaryRiots against Jews took place in September 1819 in Copenhagen and some provincial towns, eg Elsinore and Odense. The disturbances took Government as well as local police authorities by surprise. The Government did not succeed in finding the people who were responsible or discovering the real causes of the riots. King Frederik VI’s Government sought to protect the Jews against the corporal persecution by the crowd. The Government protected the Jews in order to retain their civil rights, but at the same time the authorities wanted to put an end to all disturbances threatening to destabilise Absolutism. In addition, the Jews were submitted to the dual purpose of tolerance and control. The Jews were tolerated citizens, but at the same time the Jewish community was under control and surveillance by authorities to ensure the principle of Lutheran national culture of unity.New source material has been found in documents belonging to A.S. Ørsted, the deputy of the Danish Chancellery. These documents substantiate that the persecution of the Jews in Copenhagen did not end in January 1820 as has generally been presumed by historical research. On the contrary, the disturbances continued for almost the rest of the year 1820 as presented in this article (cf my book: Religionstolerance og religionsfrihed. Forudsætninger og Grundloven i 1849, 2009). During September 1820 the riots once again took a serious turn. Police reports described disturbances round Jewish homes and shops whose windows were broken.The president of the King’s Cabinet, Frederik J. Kaas, estimated that the riots concerned more than the persecution of Jews. He and several other people envisaged that a rebellion against the Government was under way. However, in addition to the persecutions of Jews, there was talk of growing social and, in particular, political discontent with the Government and the King’s leadership. The background for the riots was the Government’s handling of the country’s poor financial situation. This was expressed in handbills directed against the Jews as well as in political proclamations announced by the author J.K. Blok Tøxen and Doctor of Philosophy J.J. Dampe. The fear of a proper revolt may have influenced on the arrest of Doctor J.J. Dampe and master smith H.C. Jørgensen. Neither of them directed their activities against the Jews, but they were working for a free constitution. I presume the riots against the Jews and the circle round Doctor Dampe belonged to two different »movements« – as is also maintained by J.C. Johansen, the author of the article »Dr. J.J. Dampe og Attentater paa Enevælden i 1820«, Historisk Tidsskrift (1894 f.). However, both groups directed their criticism against the King’s responsibility for the financial situation. The Government saw a connection between these »movements« and feared that the new disturbances were – as formulated by Kaas – »An introduction to the big scene«, ie the big riot against Absolutist governmental form. This is documented by A.S. Ørsted’s archive material. A special court of justice sentenced to death Dampe and Jørgensen. The King mitigated the severity of the punishment to life imprisonment. The severity of the punishment explains the Government’s response. It was a warning to all troublemakers
Reformatorernes kreds i Sankt Petri Kirke: Et konfessionelt maleris ikonografiske flertydighed
No full textSummaryThe congregation of the German Church of St. Peter’s in Copenhagen possesses a painting of the European reformers gathered at a table with a candle on it. Four representatives of the Catholic Church attempt to blow out the evangelical light. It is a well-known theme; numerous paintings have been copied form the print of Jan Houwens of Amsterdam. The Danish historian Louis Bobé however mentions another Dutch engraver, Martinus Beusecom, who apparently has been copying the original London painting. In the Danish Lutheran context and according to its inscription the painting does not depict a fictitious gathering of reformers of many confessions, but »Martin Luther with his few forerunners and many followers«. The Copenhagen painter has turned the original Calvinist theme into a Lutheran one. A replica at the Castle of Ledreborg was removed from the chapel by Count Holstein as he converted to Roman Catholicism in 1867. In 1899 he closed the Lutheran Chapel and re-opened it 1910 as a Catholic one. Local people were convinced that the count must have thrown Luther into the flames, but – according to common Lutheran belief of the 17th Century – Luther is incombustible. The painting probably survives somewhere in the attics of Ledreborg
Levede Poul Helgesen endnu længe efter reformationen? Om forfatterskabet til den bevarede fortale til en tabt Luther-bog fra 1544
No full textPoul Helgesen still living a long time after the Reformation? About the authorship ofthe preserved preface to a lost bookfrom 1544 withextractsfrom many Works of LutherThe thesis of this article is that the author ofthe preserved preface to a (now lost) book from 1544 with extracts from many of Luther’s books is the Carmelite friar Poul Helgesen (Paulus Helie). To-day the gene-rally accepted view among historians and church historians is that Poul Helgesen died c. 1535. The present article is meant as an introduction to a discussion of my thesis. I argue in favour of my thesis by comparing the contents and the language in the preface with thoughts and opinions, style and language, in books written by Poul Helgesen. The preface is written in the name ofthe canons of Lund and is addressed to all Christian readers, especially to King Christian the Third. According to the king’s wishes the theological professors at the University of Copenhagen in 1543 formulated three theses - about the Lutheran views ofthe Mass, the Lord’s Supper and the Benefice. The theses were meant to be discussed publicly between the Lutheran professors and the Catholic canons from the chapters of Copenhagen, Roskilde, and Lund and finally be accepted by the canons. Apparently the canons in Lund with their Luther book and its preface hoped to avoid the planned theological disputation in Copenhagen. In 1543 the Lutheran university teachers debated with members of the chapters in Copenhagen and Roskilde, and in 1544 the turn came to the chapter in Lund. The result of these discussions was that the canons signed the three theses. In my words the text ofthe preface runs as follows: Now as in formertimes many people expound the Holy Writ as they please. The door to do this has been opened by Luther, and many people have followed him. Shall it be so easy to upset the long practise ofChristendom? A child or a swineherd may now discuss with a scholar, but the discussion will turn out as might be expected. Has the world been improved by the immensely learned tanners, shoemakers or dung-cart drivers? It is to be feared that it has worsened. The Lutherans neither agree with other Lutherans nor with themselves. Luther may say that the disagreement is caused by the papists, but the opposite is the case: If Luther and his followers had not sqandered the unity of the Church, there would have been but one teaching everywhere as there had been before. A few examples of the unsteadiness ofthe Lutherans: Twice or more the Lutheran bishops have changed their teaching about the Lord’s Supper. The confession they have altered over and over again, and the same applies to the baptismal ritual. These contentious changes take placewith the permission of God in order to test our firmness, or they are God’s punishment for our unsteady pride. It is safer to stay with the papists than to follow these windmills. The erudite Doctors and Masters of Arts in Copenhagen want their theses discussed and signed by us, but they have to get them approved beforehand by the four principal universities and by a Christian council. The above-mentioned may seem to have been said with hard, hot-tempered words, but it is a well-intentioned guidance of His Majesty. We fear that God will punish us and His Majesty ifwe do not warn His Majesty. Before my study ofthe preface is carried out, I explain what philologists have written about style and language in Poul Helgesen’s books. In the following passages the above-mentioned comparisons are carried out. I arrive at the conclusion that there are many indications that this counter-reformation text of 1544 was written by Poul Helgesen. In a passage I discuss a number of objections that might be raised against my conclusion. Finally I describe and discuss what a number of historians and church historians have written about Poul Helgesen’s last lifetime and death
