Giovanni Mollio

Giovanni Mollio (* around 1500 in Montalcino near Siena ; † September 5, 1553 in Rome ) was an Italian reformer . He is considered a Protestant martyr and was actually called Giovanni Buzio , "il Mollio" was originally just his nickname, which appears for the first time in Ludwig Rabus ' book "Historien der Martyrern" (Strasbourg 1555), namely in the form of Johannes Mollius Montilcinus . In addition, he is also Montilcinus , Montalcinus , Montalcino , Giovanni (da) Montalcino , Giovanni Montalcini , Giovanni Mollio (da) Montalcino or Giovanni Moglio , as a member of the Franciscan order Fra Giovanni Moglio , Germanized also Johannes Mollio , Johann Mollio , Johannes Molleus , Johannes Mollius , Johann Mollius or Johannes Montalcinus , English sometimes called John Mollio , John Mollius or Joannes Mollius , the latter form is also found in Dutch. In Spanish, the forms Juan Mollio and Juan Buzio di Montalcino can be found .

Life

Convent students

Giovanni Mollio was born to destitute parents. Because of their poverty, they handed Giovanni and his brother Augustine over to the care of the Franciscan order at the age of twelve , to which he would belong for life. Since Giovanni seemed gifted to the members of the order, unlike his brother, who had to do low jobs, due to his rapid progress in the arts, sciences and languages, they taught him the Latin language.

Ordination and study

After two years he was considered the best Latin student in the Montalcin monastery . He was ordained a priest at the age of 18 and read his first mass . He was then sent to Ferrara for further training . There he studied dialectics and philosophy and also conducted Bible studies .

Doctorate and teaching position

After six years, Giovanni Mollio had reached a level of education that gave him the upper hand in many disputes. As a result, the general and superior of the Franciscan Minorites , Giovanni Vigerio , called Januensis (the city name Genoa is sometimes derived from the Latin "Janua" for "door" or "gate"; Vigerio's tenure was 1525–1530), noticed him and had him graduate . Then he was appointed by Vigerio as a lecturer in the Franciscan monastery in Genoa. At this time Mollio was still trying to argue against the teachings of the Reformation .

Professorship in Brescia

In 1531 Mollio became a professor ; he first taught in Brescia , then also known as Brixen in German-speaking countries. His level of knowledge and his teaching skills made him known. One of Mollio's pupils at the time was Michelangelo Florio . (After emigrating to England, Michelangelo Florio became the Italian teacher of Lady Jane Gray and the later Queen Elizabeth I. John Florio was his son. Both John and Michelangelo Florio were considered in very controversial theses as authors of the works of William Shakespeare .) Pope Sixtus IV (pontificate 1471–1484), who himself belonged to the Franciscan order, had ensured that members of this order were allowed to be active in pastoral care and teaching without the consent of the local clergy. Mollio's teaching was able to benefit from this privilege.

In northern Italy, especially in Brescia and the Lombard capital Milan , Christian movements such as the Waldensians already existed in the Middle Ages , who had broken away from the Roman Catholic Church and placed great emphasis on the wording and dissemination of the Gospel. Arnold von Brescia (around 1090–1155), who was born in Brescia, was sometimes seen, like these movements, as a representative of the pre-Reformation. Under the influence of the wars in this region at the beginning of the 16th century, these currents developed the idea of ​​salvation through faith alone ( sola fide ). There were also many contacts with neighboring Switzerland and Germany , which is also nearby , where the Reformation was spreading at the time of Mollio, with its centers in Zurich and Wittenberg .

Professorship in Milan and Pavia

In 1532 Mollio taught in Milan. In this position he studied the Bible even more intensively. He came to the conclusion that the Reformation doctrine of justification by faith alone should be accepted. Like Martin Luther , he was referring particularly to the epistle of Paul . In his development, in which he first read the Bible to refute the Reformation writings, and thereby gradually led to Reformation thinking himself, Giovanni Mollio resembled Pietro Paolo Vergerio , the Bishop of Koper.

Heinrich Bullinger's treatise on mass and the invocation of saints was also decisive for Mollio's departure from Roman Catholic teaching . Girolamo Zanchi wrote on June 24, 1568, after Mollio's death, in a letter to Bullinger how Mollio had recommended this book with the title “de Origine erroris” or “About the origin of the error regarding the worship of images and the mass”. Mollio advised him to give up his right eye if he didn't have the money, and then read it with the left. Instead, Zanchi bought it for a crown and shortened the text to make it unsuspicious for the Inquisition . What is remarkable about this letter is not only Mollio's acquaintance with Zanchi and his appreciation for Bullinger, but also that Mollio has already been referred to as a martyr for the gospel .

There were Protestant preachers in Milan since 1524, and there were Protestant communities in several cities that belonged to Lombardy or Venice . Mollio joined this movement in 1532, supported it with his knowledge and, in turn, found confirmation of his newly acquired views, which were also becoming increasingly clear in his lectures.

In 1532 Francesco II Sforza , Duke of Milan, noticed Mollio and appointed him professor of philosophy in Pavia . There, too, Mollio joined an evangelical group.

Professorship in Bologna

Later in 1532, Mollio received a professorship from Lorenzo Spada , a native of Bolognese and renowned theologian, who in 1537 was the 48th general minister of the Franciscan Minorites, to which Mollio belonged (term of office until 1543), and who greatly appreciated him in Bologna .

Bishop and papal legate in Bologna was Cardinal Lorenzo Campeggi , who had already emerged as a sharp opponent of the Reformation at the Diet of Augsburg in 1530 . He had advised Charles V "to destroy the poisonous plants of the Evangelical Church with fire and sword". He took the same position in his own diocese. The events in Augsburg were followed with great interest by the evangelical Christians of Italy. After his return from Germany, Charles V held a meeting with Pope Clement VII in Bologna. Johann Planitz, an envoy of the Elector of Saxony, traveled at this time to Charles V in Bologna. In Italy the rumor spread that Planitz had the mandate to get the emperor to induce the Pope to convene a general council at which the questions of faith raised by the reformers were to be discussed. The Protestant underground community of Bologna then sent a letter to Planitz, which is believed to have been written by Mollio. This community also included other professors at his university. This expressed the hope that the elector would support the Italians and other peoples in stripping away the supremacy of the Pope, described in the letter as "tyranny", as it had also happened in Saxony, and freedom of belief, free preaching and free distribution of Bible translations to enable. The convening of a council was welcomed.

In Bologna Mollio gave lectures on Aristotle 's third book on the soul and the first book by John Duns Scotus . At that time, Mollio tended to focus more on his biblical studies. The request of some evangelical friars to give lectures on Paul's epistle in the future came in handy. He initially complied with this request by interpreting the letter to the Romans in a small circle in his cell . However, the large number of interested parties forced him to first move these meetings to the lecture halls, where he also held his philosophical lectures, so that they took place in public. Due to the large number of visitors, the students had to find a place an hour before the event.

Later he even had to give his lessons from the pulpit in churches. Spurred on by the great interest, his evangelical conviction became increasingly clear in his lectures. His opinion was challenged by the metaphysics professor Cornelio. He was also a Franciscan and, as a reaction to Mollio's popular evangelical interpretation, began to interpret the Pauline epistles himself, in the sense of the papal doctrine of works righteousness , indulgence and purgatory . This was done in agreement with Cardinal Campeggi. However, this approach only increased interest in Mollio's lectures, while Cornelio's counter-events increasingly lacked listeners. According to Rabus, Cornelio Campeggi recommended that Mollio be arrested and sentenced to death because he endangered the teaching of the Roman Catholic Church and thus the position of the cardinal. However, due to Mollio's high popularity in Bologna, arrest and execution were not practical at this time.

A disputation on the doctrine of justification and its consequences

Instead, Cardinal Campeggi invited Mollio to a public disputation on the doctrine of justification, at which he himself would be a guest and in which other theologians besides Mollio and Cornelio were to take part. The disputation lasted until the third hour of the night without one side being able to convince the other. Thereupon Cornelio accused Mollio of heresy. At the beginning of the way home from the disputation he was arrested on the spiral staircase by men of the cardinal under the direction of his vicar and arrested in the same building. Some of Mollio's supporters tried to defend him by force of arms on the stairs, but this was unsuccessful due to the darkness and confinement.

Student riots broke out in town the next morning; Cornelio had to fear for his life, but kept himself hidden. Slogans were raised against Campeggi, the Pope who has been called the Antichrist , and the Roman Catholic Church, which has been compared to the whore Babylon of the Revelation of John . The cardinal saw the need for immediate action and had Mollio, via the vicar in prison, given the choice of either dying or revoking; and he sent word to him that the matter would soon be decided. Inaccurate charges were also brought forward, which Mollio denied while reinforcing his actual evangelical views, saying that he would rather die than retract them. Lorenzo Spada took the mail to Rome as quickly as possible and obtained a papal letter from the Cardinal of the Holy Cross, Gasparo Contarini , who was the patron of the Franciscan Order and who himself had justified by faith in a treatise, which committed Campeggi to Mollio dismiss. Mollio had to use guarantors for this and report to Rome within a month . The letter reached Campeggi in time to prevent Mollio from being cremated in three days. Several students and influential citizens of Bologna agreed to vouch for Mollio, so that he was released after a total of 30 days in prison. Cornelio was also called to Rome and there was imprisoned by Contarini.

Many of Mollio's followers who visited him in the monastery advised Mollio not to go to Rome. He was offered large sums of money with which, in their opinion, he should withdraw from Italy to Germany. Instead, Mollio went to Rome three days after his release in 1535 to justify himself there and to advocate evangelical teaching after his friars had helped him out of his financial hardship. When he was passing through Florence , Michelangelo Florio also advised him to go to Germany and not to Rome. But Mollio replied that he was ready to suffer and die in Rome for his faith:

“ I am willing and ready not only to suffer torment and torture, but also to be burned alive for the sake of my Lord Jesus Christ. "

In Rome he met with Cardinal Gasparo Contarini and also had an audience with Pope Paul III. himself, to whom he went in the company of his superior. There he asked the Pope to negotiate his matter publicly; The latter replied that this was not necessary because he was well-disposed towards him and had ordered gracious treatment. Instead of defending himself publicly, Mollio should summarize his teaching in writing for the cardinals' knowledge. He complied with this request and first sent the letter to Cardinal Contarini, who, on behalf of the Pope as chairman of a commission of cardinals and bishops, had to address Mollio, and then to the Pope himself. It covered subjects such as original sin , free will , the infallibility of the Roman Church, justification by faith, purgatory , transubstantiation , mass, ear confession , prayers for the dead, the host , the invocation of saints, pilgrimages, the last unction , worship in a language incomprehensible to the people and other things, illuminated from the wording of the Bible. The cardinal was understanding, and Mollio had defended himself very skillfully in his letter.

After three days of deliberation, the commission came to the judgment that Mollio's teachings could not be refuted, but with the note that the teachings of Paul quoted by Mollio are indeed biblical, but their interpretation is currently harmful to the papacy. So he was allowed to continue his teaching activity, but on the condition that in future only scholastic theology, sophistry and philosophy, especially that of Aristotle, but not the Bible, especially not the Pauline epistles, should be taught. Mollio did not adhere to this requirement; the mild outcome of the negotiations had increased his popularity and he remained the main promoter of the Reformation in the Bologna area. After his return he was received with great curiosity about the course of the trial, which is why he reported from the pulpit from the pulpit in three much-noticed sermons in churches about his experiences in Rome. He had previously been advised once again to withdraw and to be reconciled with Cardinal Campeggi. He suggested this with reference to the importance of evangelical teaching. Finally, at Campeggi's instigation, who obtained a corresponding order from the Pope, he was dismissed from the University of Bologna and replaced by the superior of the Franciscan order, who was very reluctant to comply with this order .

Preacher in Naples

Mollio was transferred to Naples by his superior . There he worked from 1538 as a lecturer and preacher in the monastery of San Lorenzo .

This achieved the opposite of what was intended with Mollio's transfer, because in Naples he found many friends who were also evangelical, including the humanistic theologian Juan de Valdés , around whom a mystical-religious group had been formed there since 1533, Bernardino Ochino , a general of the Capuchin Order , who also represented the principle of “sola fide”, and the provost of the Augustinian monastery , Peter Martyr Vermigli . Marcantonio Flaminio , Pietro Carnesecchi , the historian Jacopo Bonfadio (1508–1550), Lattanzio Ragnoni from Siena, and Bartolomeo Spataforo also belonged to this circle around Valdés, who made Naples the center of the Reformation in southern Italy and called himself “The Blessed Comradeship” , a nobleman from Messina , Donato Kullo from Apulia , Mario Galeata, who came from Naples, Placido di Sangro, the head of the Academy of de 'Sereni, Giovan Galeazzo Caraccioli (1517–1586), the son of the Marquis of Vico, Vittoria Soranzo , Gian Tommaso Sanfelice, Bishop of Cava in the years 1520–1550, Chamberlain Pope Clement VII , Vittoria Colonna , the Marquise of Pescara, a famous poet at the time who was considered a soul mate Michelangelo Buonarrotis, Giulia Gonzaga , the Duchess of Trajetto and Countess de Fondi, a woman who was considered pious, unhappy and beautiful, and Donna Isabella Brisegna, wife of Don Garzia Manriquez, the governor of Piacenza . The religious meetings took place in different places, but mostly in a palace near Chiaia or other palaces and villas of influential people, including the residence of the viceroy himself.

Mollio and Vermigli continued to give lectures on the Pauline epistle. Many monks , nobles and clergymen, even bishops, were among their listeners. The newly founded Theatine order supervised the teaching and preaching activities of the friends and reported to Rome; The then viceroy of Naples, the Spaniard Pedro Álvarez de Toledo , was an opponent of the Reformation. There were interrogations, but Mollio and Vermigli could never prove heresy because of their skilful argumentation, and they had acquired influential patrons with their lectures.

Until 1540 there was a group of cardinals in the Vatican who sympathized with the Reformation, including Contarini Jacopo Sadoleto , Reginald Pole and Federico Fregóso . They were influential enough to protect the friends.

Valdés died in August 1541, Occhino and Martyr Vermigli fled to Switzerland, which at that time was already largely reformed. Giulia Gonzaga and Isabella Brisegna, who later also fled to Switzerland, could be considered the protectors of Mollios, who was the only important evangelical preacher to remain in Naples.

In 1542 Occhino and Martyr Vermigli officially converted from the Roman Catholic Church to the Evangelical Reformed Church in Switzerland, which put Mollio at risk due to his known connection to both. On July 21, 1542 Pope led at the urging of Cardinal Gian Pietro Carafa, later Pope Paul IV. , Juan Álvarez de Toledo , the Cardinal of Burgos and Ignatius of Loyola , the 1540 the Jesuit order was founded in Italy with the Apostolic Constitution Licet ab initio the Inquisition. The Roman Inquisition was headed by Carafa at this time (1542–1555).

On the run

In 1543 Mollio finally left Naples, but stayed in Italy. He often changed his place of residence in order to be able to hide from his pursuers. In the same year, at the request of Abbot de Grassis, he stayed in Bologna again for a few months after Campeggi had died in 1539. The abbot hid Mollio in his house and let him interpret the Pauline epistles for him.

Mollio's life was constantly in danger, several times he was even arrested, but each time he got away with no more sustained punishment:

He was arrested and arrested one night at the beginning of August 1543. In order to prevent a violent liberation of the popular reformer by his followers, he was brought in chains by armed guards to Florence and there on the orders of the Cardinal of Capua and the 49th General Minister of the Franciscan Ministers , Buenaventura Fauni-Pio (tenure 1543–1549) in Tower of the castle, isolated from its supporters, imprisoned.

Ieronymus Marianus reported his imprisonment to Konrad Pelikan in Zurich in 1544 . During this imprisonment, Mollio wrote a commentary on Genesis , which received positive attention in evangelical circles. The book was withdrawn from him and initially kept under lock and key. After four years, at the instigation of influential people in Italy, especially the Count of Pitigliano and the Abbot de 'Grassi, he was released into the care of the abbot, who had to vouch for him. This took him to Ravenna to the St. Vital Abbey. There, too, he interpreted the Pauline epistle and spread the teachings of the Reformation. It is said that he wept whenever he pronounced the name of Jesus.

After the abbot's death a few months later, the guarantee passed to his heirs, who were no longer interested in Mollio's well-being. So Mollio was taken to the papal legate's prison at night to prevent a riot. After four influential personalities vouched for Mollio at the legate, he was released again. The most important of these four took Mollio into his house so that he could raise his numerous children in the evangelical faith. Mollio extended education to all domestic servants and other areas of education. This became known in much of Italy, and more and more people came to hear him preach.

With the beginning of the pontificate of Julius III. in 1550 the persecution of Mollio was intensified.

Arrest and Detention

Mollio lived in persecution for a total of ten years until he was finally ordered by Pope Julius III in 1553. was arrested by the city colonel and the papal legate, who had learned of his evangelical teaching in Ravenna. From there he was brought to Rome under strict guard and handcuffed and interned in the Nome Tower for 18 months. Michelangelo Florio has already been imprisoned there for 13 months for evangelical teachings, and then for another 14 months in another prison, from which Florio managed to escape on May 6, 1550. Several unsuccessful attempts were made to persuade Mollio to withdraw from his detention; neither death threats nor the offer of high honors in the event of a revocation were fruitful.

Inquisition trial and death sentence

On September 5, 1553, Mollio, together with his pupil and companion, the weaver Giovanni Teodori from Perugia (mostly named Tisserano after his profession, Perugino after his place of origin, or Tisserando da Perugia after both), and numerous other prisoners, who were also charged with heresy were publicly tried in the Church of Santa Maria sopra Minerva before an Inquisition court. Those who did not want to revoke should be burned alive. The meeting was held at great expense by six cardinals as judges and numerous bishops as assessors , who sat on a scaffold on chairs covered with gold and velvet. The spectators were numerous. Before that, a service had been held in which a Dominican monk had preached on the pulpit against Protestant and for papal doctrine. The defendants had to carry wax torches. All but Mollio and Teodori signed a revocation and got away with fines. After reading the indictment, Mollio was given permission to speak. In Italian language , that is, language that was understandable even for less educated listeners, he not only openly acknowledged the Reformation theses he represented, but also referred to the Pope as the Antichrist and attacked the judges personally with clear words for presumption of office, pursuit of wealth, persecution of saints and disregard for the word of Christ. He even referred to them as tyrants and murderers, pointing out that on Judgment Day they would be held accountable for their actions at the Judgment Seat of Christ.

His exact words in German translation are given in the book on the history of the Italian Reformation (statements about the cardinals) and the Evangelical Calendar of 1865 (statements about the Pope) mentioned in the chapter "Sources" as follows:

“The Pope is by no means the successor of Christ or the Apostle Peter or the head of the Christian church, but rather the true Antichrist, a cursed and damned prince of the antichristian kingdom, who assumes the tyrannical rule over the church with equal rights, with that of the Robbery strangles his innocent victims. As for yourselves, Cardinals and Bishops, I would not say a word to you if I could convince myself that you had justly acquired the power which you presume and to your exalted posts through virtuous acts and had not come by blind awe and reprehensible means. But since I see and know from the best sources that you have set aside moderation and modesty, honor and virtue, I am compelled to treat you without any fuss and to explain to you that your power is not from God but from the devil have. If she were apostolic, as you want the world to know, your teaching and your life would be like that of the apostles. When I look at the gross sensuality, the falsehood and the profane nature with which your church is filled, what can I think or say about it other than that it is a den of thieves and robbers. What is your teaching other than daydreaming, a lie forged by hypocrites? You can read on your faces that your belly is your God. Your only aspiration is how you will gain and amass riches through all kinds of injustices and cruelties. You thirst for the blood of the saints without ceasing. Can you be the followers of the holy apostles and representatives of Jesus Christ, you who despise Christ and his word and act as if you did not believe that there was a God in heaven, you who are the faithful preachers of his word until death persecuted, his commandments destroyed and the consciences of his saints tyrannized? I therefore appeal from your verdict and call you, you cruel tyrants and murderers, to responsibility on the last day before the judgment seat of Christ, where your pompous titles and shimmering robes will not dazzle us, nor will your guards and instruments of torture frighten us. To testify of what you have given me, take back. "

Then he threw his torch on the ground and extinguished it to show his disregard for judgment. Teodori agreed with his teacher's statements. The judges furiously shouted that Mollio should be taken away. He and Teodori were convicted of heretics. After the verdict, according to Rabus, Mollio prayed:

"Oh Lord Jesus Christ, you high priest and eternal shepherd, nothing more can happen to me on this earth, because that I should shed my blood for the sake of your holy name."

He and Teodori were taken to Campo de 'Fiori that same day . A secular messenger waited for them there to pronounce the formal death sentence.

Last words and execution

The executions were carried out by hanging . Teodori was executed first, his last words, according to Rabus:

"Lord, forgive them because they don't know what they are doing."

(Compare the crossword Lk 23,34  LUT .) Then Mollio followed. At first he asked the messenger to hurry, but then to be allowed to give one last speech, which he formulated as a prayer of penance. In the end he called himself a witness for the holy Christian church. Some listeners said that he had spoken of the Roman Church, whereupon he pointed to the unity of all Christians and rejected the sovereignty of the Roman Church. Thereupon the executioner hurried to finish his work. Mollio's last words are said to have been:

"Christe, Christe, help me!"

in triplicate.

The official files of the Inquisition claimed that Mollio entrusted his soul not only to God, but also to the Virgin Mary , St. Francis and St. Anthony of Padua , which can be doubted in view of his condemnation as a "persistent Lutheran ". (See solus Christ .)

After Mollio was also executed, his and Teodori's corpses were burned on the gallows .

The opinions of contemporaries about Mollio ranged from being classified as a prophet and martyr to the view that exile would have sufficed as punishment to being labeled a heretic whose ashes should have been thrown in the wind.

Quote

A friend of Mollio's had observed that he often withdrew and wept bitterly. When the friend urged Mollio to tell him the reason, he said:

"Oh! It pains me that I cannot bring my heart to love Jesus Christ more deeply. "

Remembrance day

September 4th in the Evangelical Name Calendar .

Honors

In Pianello, the smallest district of his birthplace Montalcino, Via Moglio is named after Giovanni Mollio.

reception

On March 13, 1557, Primož Trubar mentioned Giovanni Mollio in a letter to Heinrich Bullinger.

Claas Bruin (1671–1732) published the book Korte schets van het leven en sterven der Martelaren in 1719, which includes the poem De Verbranding van Joannes Mollius about him, following the chapter and the illustration of Giovanni Mollio :

De Verbranding van Joannes Mollius

't Zy verre, ô Mollius! dat gy voor 't vuur zoud schroomen:

Oh no! gy tart het Hoofd der Roomsche dwing'landy

Ten stryd, en laughs met al zyn kinderlyke droomen;

Yes, uw welspreekendheid ontdekt gerust en vry

Zyn gruweldaaden en onmenschelyke vonden,

Waar door hy 't God'lyk quite tolerated heeft en schonden.

Simon Doekes quoted the poem in 1741 in his collection of poems Verzameling der overgeblevene bybelzede- en mengelpoëzy .

In 1747 it appeared in De Historie der Martelaren by Adriaen Cornelis van Haemstede, here, as in 1719, again as a caption for a biography of Mollio.

The trial against Mollio is described in the historical novel From dawn to dark in Italy - A tale of the reformation in the sixteenth century by the Presbyterian Board of Publication from 1869.

An engraving for James Aitken Wylie's book The History of Protestantism published in 1878 depicts the scene in which Mollio threw his torch to the ground before the Inquisition.

Tim Willocks mentions a famous Bolognese professor named Sebastiano Mollio in his novel The Religion , which was published by Ruetten und Loening in 2006. At the beginning of the book there is a note that all the people and events depicted come from the author's imagination or are used fictitiously. While the Dutch translation De orde , the Spanish version La orden and the French version La Religion also use the name Sebastiano Mollio, the professor in the German translation Das Sakrament from 2013 (see sources ) is Giovanni Mollio. In the novel, a judge and lawyer from the Inquisition named Ludovico Ludovici is held responsible for the death sentence. If the jurist's name is supposed to be an allusion to the judge and cardinal of Bologna Ludovico Ludovisi , it should be noted that Ludovisi was born only 42 years after Mollio's execution.

A pupil of Mollio: Raffaele da Cento

A pupil of Mollio, the visitor to San Salvatore, Raffaele da Cento, also had to answer to the Inquisition in 1572, during the decline phase of the Italian Reformation. The complaint was made by his former pupil, the Augustinian canon Apollinare da Ravenna. The allegations were numerous but vague. One of them was that he was an iconoclast . All the murals in a monastery in Candiana had been destroyed when Don Raffaele was there. He is also an open supporter of Philipp Melanchthon . At the time of the Council of Trent he said, among other things, to novices entrusted to him: “Letters have arrived today reporting that Melanchthon had appeared at the Council and had proven the truth of his teaching with so many good reasons that it was at the Council there was no one who could answer him. "

Another teacher of Don Raffale was, according to a further statement, Cornelio da Carpi, who interpreted the Pauline epistles to older friars in the Roman Catholic sense and to younger ones in the evangelical sense, justifying the interpretation for the older ones with the words: “One must have these oxen Give hay. ”Don Raffaele took over this teaching practice when he was entrusted with the formation of the novices. He also denigrated the papal court and spoke in a way about the distribution of church offices that exposed him as evangelical. He also owned books that were regarded as Lutheran, such as the treatise De libero arbitrio by Erasmus von Rotterdam , the preachings by Giulio da Milano, the treatise De incercitudine et vanitate scientiarum by Agrippa von Nettesheim and works by many German authors. The dissent between Erasmus and Luther was apparently not considered relevant.

On the fasting days prescribed by the church, Don Raffaele ate tortellini filled with meat and called them chickpeas, as Angelico Buonriccio from Venice said on July 31st. Violations of the fasting order were still particularly common at this time, as this order was felt by many to be presumptuous.

In 1581 there was an inquisition trial against Apollinare da Ravenna himself. At that time he was a member of a convention in Nicosia near Pisa . There he said repeatedly: "If the Christian religion were true as it is proclaimed, it would leave everyone free to read the books of his choice." (By the proclaimed form of the Christian religion he meant the Roman Catholic Church.) It it is assumed that he now read books by Erasmus and Melanchthon himself. He is said to have admired the style of the books by transalpine authors and to have rejected the scholastic writings recommended by the church .

swell

• Ludwig Rabus: Historien der Heyligen Extrawölten Gottes-Zeugen , Volume 3, 1555, pp. 192–205, online under "Michael + Angelus" + Rabus & source = bl & ots = PKaa7kz7o9 & sig = JTuUsgKrG8bAD5KF_BTX4XWgQcQ & hl = deAgEw8 & # vgQcQ & hl = deAgEw = XWgQcQ & hl = de & saqFy = XDAQW = XDAwiQ = XAgEw = xqEwi = XiqEwi = xqEwi = xqEwi = xqEwi = de % 22Michael% 20Angelus% 22% 20Rabus & f = false (With illustrations.)
• Ludwig Rabus: Historien der Martyrer , Volume 2, 1572 , Chapter 36, P. 762-768 (text identical to the aforementioned source.)
• John Foxe : Fox's book of martyrs , 1563
• Andreas Hondorf, Vincenz Sturm: Promptuarium Exemplorum , Vincenz Sturm, Bitterfeld 1576
• Claas Bruin: Korte schets van het leeven en sterven der martelaaren , Jan Blom, Amsterdam 1719, online under "gelukkig + vyftal" & source = bl & ots = nPTtuqQ3qU & sig = lUFV6A_0rKmKNLNCAW-SBtqgywepage =% & vJCKaW = 0 & vjEqAW-SBtqgyw = 0 & vjWl = xvAwAq = 22% & vAwKAw = 0 & vjWl = xhVaq = 22 % 20vyftal% 22 & f = false
• Gottfried Arnold : Unparthey Church and Heretic Histories , Brothers Emanuel and Benedict Hurter, Schaffhausen 1740 , p. 1082f
• Simon Doekes: Verzameling the overgeblevene bybel- zede- en mengelpoëzy , Gerrit Tielenburg, Amsterdam 1741, online at "gelukkig + vyftal" & source = bl & ots = xdo6uCnG8X & sig = ZtvnBxMT1KLSc9DHijjqlT0j8pk & hl = en & sa = X & ei = 57ISVL7gKYeaygP2yIHACA & ved = 0CCcQ6AEwAQ # v = OnePage & q = Mollius & f = false
  • New edition: Kessinger Publishing, September 10, 2010, ISBN 1-166-38379-2 and ISBN 978-1-166-38379-4
• Adriaen Cornelis van Haemstede: De Historie der Martelaren , van der Deyster, Leiden 1747, online under "gelukkig + vyftal" & source = bl & ots = gNI_rAlHeJ & sig = csKJyPkI84wg-Gm8mPKh7CLHgZI & hl = de & saiqed = 57 M8mPKh7CLHgZI & hl = de & saqiepage = vAAGIepage & eAAg2 = 57 & eAAGIepage = vAAGKi = 57 vACHP = 57 & eAAg2 = 57
  • New edition: Nabu Press, October 1, 2011, ISBN 1-247-52528-7 and ISBN 978-1-247-52528-0
• The whole works of the Reverend Mr. John Flavel , Volume 2, 1752, p. 330
  • New edition: Gale Ecco, Print Editions, May 27, 2010, ISBN 1-140-81779-5 and ISBN 978-1-140-81779-6
• Thomas M'Crie: Progress and Suppression of the Reformation in Italy in the Sixteenth Century , London 1827
  • Thomas M'Crie, translated by G. Friedrich: History of the progress and suppression of the Reformation in Italy in the sixteenth centuries , Leipzig 1829
  • New edition of the English original: Nabu Press, November 12, 2013, ISBN 1-295-29936-4 and ISBN 978-1-295-29936-2
• Henry Stebbing : The history of the Church of Christ , Edinburgh 1839 , Volume 2
  • New edition: General Books, January 1, 2012, ISBN 1-235-14184-5 and ISBN 978-1-235-14184-3
• CL Herm. Fick: The Martyrs of the Evangelical Lutheran Church , Volume 1, Niedner, St. Louis 1854; Chapter XXV: Giovanni Mollio Montalcino and Tisserano, pp. 193-211
• M. Young: The life and times of Aonio Paleario , Volume 2, Bell and Daldy, London 1860, republished by Forgotten Books 2013, available at www.google.de/url?sa=t&rct=j&q=&esrc=s&source=web&cd= 8 & ved = 0CE4QFjAH & url = http% 3A% 2F% 2Fwww.forgottenbooks.org% 2Fdownload_pdf% 2FThe_Life_and_Times_of_Aonio_Paleario_v2_1000318304.pdf & ei = nx0nUpexEcKugQaXZNYGe
• Rageth Christoffel : Giovanni Mollio - September 5 in Ferdinand Piper (editor): Evangelical calendar , volumes 16-18, Verlag von Wiegandt and Grieben, Berlin 1865, pp. 145-155
• Karl Rudolf Hagenbach : History of the reformation in Germany and Switzerland chiefly , Volume 2, T. & T. Clark, Edinburgh 1878
  • New edition: Nabu Press, December 7, 2013, ISBN 1-295-35133-1 and ISBN 978-1-295-35133-6
• JG Frederiks and F. Jos. van den Branden: Biographical woordenboek der Noord- en Zuidnederlandsche letterkunde , LJ Veen, Amsterdam 1888–1891, article on Claas Bruin
• Ludwig Theodor Elze : Primus Trubers Letters , Literarischer Verein in Stuttgart, Tübingen 1897, p. 28
  • New edition: Let Me Print, November 2012, ISBN 5-88441-553-2 and ISBN 978-5-88441-553-9
• John M. Robertson : A short history of freethought ancient and modern , Swan Sonnenschein & Co. Ltd and The Macmillan Co., London and New York 1899, Volume 1, pp. 422f
  • New edition: Nabu Press, October 7, 2013, ISBN 1-293-00902-4 and ISBN 978-1-293-00902-4
• Giovanni Luzzi: The struggle for Christian truth in Italy , Fleming H. Revell Company, New York 1913
  • New edition: Nabu Press, September 11, 2013, ISBN 1-287-44496-2 and ISBN 978-1-287-44496-1
• Emmanuel Rodocanachi: La réforme en Italie , 1st part, Auguste Picard, Paris 1920
• Girolamo Zanchi: De Religione Christiana Fides , new edition with introduction, Koninklijke Brill NV, Leiden 2007 , ISBN 978-90-04-16118-4
• Isabella Dusi: Vanilla Beans and Brodo: Real Life in the Hills of Tuscany , Simon Schuster UK Ltd, London 2001, ISBN 0-7434-0411-4 and ISBN 978-0-7434-0411-2 , p. 32, online at "Fra + Giovanni + Moglio" & source = bl & ots = BOG8yYFgm7 & sig = v2i0ejZs3e5wWPBy2iy0DeS3bpU & hl = de & sa = X & ei = c6gNVKrhGOT-ygOC9IKoDg & # vedio = 22% false% 20% & vedio = 22FB8Q = 22FG = 22%
• Tim Willocks: The Religion , Roman, Tom Doherty, New York 2007, ISBN 978-0-7653-5755-7 and ISBN 0-7653-5755-0 , p. 29, excerpt at [1]
  • Dutch translation: De orde , Uitgeverij de Fontein, Utrecht 2011, ISBN 978-90-261-3496-8 , reading sample under [2]
  • Spanish translation: La orden , p. 33, extract from [3]
  • French translation: La Religion , Sonatine Éditions, Paris 2012, ISBN 978-2-35584-162-0 , excerpt from "Sebastiano + Mollio" & source = bl & ots = ZAWGdJGDkQ & sig = cP04HKesVQdZ9u_nSChGPtHl3hk & = = eKyChGPtHl3hk & hl = de & sa = vedaq 0 & hl = de & sa = vedAyw6 = vedAyP6 % 22Sebastiano% 20Mollio% 22 & f = false
  • German translation: Das Sakrament , Aufbau-Verlag, Berlin 2013, ISBN 978-3-8412-0631-2 , reading sample under "Giovanni + Mollio" + inquisition & source = bl & ots = bORgmhN0zo & sig = RCVObqrwIp20dkCfmWdleJMs3uQ6 & hl = de & sa = XCEwBy6 # v onepage & q =% 22Giovanni% 20Mollio% 22% 20inquisition & f = false
• Giovanni Mollio in the Ecumenical Lexicon of Saints
• Giovanni Mollio in the Ecumenical Calendar of Names

literature

• Historia de Montalcino Romae interfecto propter fidei confessionem, Nonis Septembris, anno 1553

• EA Brigidi: Fra Giovanni Moglio, arso vivo in Roma in Campo di Fiori il 6 Sett. 1553; conferencea. Siena. Nava, 1891

• Una lapide a Giovanni Moglio a Montalcino (April 21, 1901) in L'Italia Evangel. , April 1901

• Onoranze a Giov. Moglio in L'Italia Evangelica , p. 147, no. 19/1901

• G. Luzzi: Discorso per le onoranze di Moglio da Montalcino , in Riv. Cristiana , pp. 179-189, May 1901

• Em. Comba: La commemorazione di Moglio da Montalcino , in Riv. Cristiana pp. 192-195, May 1901

• Em. Comba: Mollio o Buzio ?, leggenda intorno Montalcino , in Riv. Crist. , Pp. 218-225, June 1901

• Jörg Erb : Giovanni Mollio: around 1500–1553 in: Jörg Erb: Patience and Faith of the Saints : The Figures of the Protestant Calendar of Names , Kassel-Wilhelmshöhe: Johannes Stauda-Verlag, 1965, ISBN 3-7982-0082-3

• John A. Tedeschi: Article on Giovanni Buzio (called Mollio) in Dizionario Biografico degli Italiani - Volume 15, 1972

Individual evidence

1. ^ Claas Bruin: Korte schets van het leven en sterven der Martelaren , Gerrit Tielenburg, Amsterdam 1741
2. ^ Presbyterian Board of Publication: From dawn to dark in Italy - A tale of the reformation in the sixteenth century , Philadelphia 1869
3. ↑ James Aitken Wylie: The history of protestantism , 1878
4. ↑ Silvana Seidel Menchi : Erasmus als Ketzer , EJ Brill, Leiden 1993, p. 107f, p. 125, p. 136f, ISBN 90-04-09474-1 , online under "Buzio + di + Montalcino" & source = bl & ots = x0OKCsKI5e & sig = RfZzSRsXyjq2PM45XzIv98CLlkw & hl = de & sa = X & ei = -i4YVITAM4jmyQPzroHgDw & ved = 0CCEQ6AEwAA # v = onepage & q =% 22Buzio% 20di% 20Montalcino% 22 & f = false