THE NEW SCHAFF-HERZOG
1582; d. there Nov. 19, 1657. He studied theology at Geneva, Basel, Heidelberg, Franeker, and Leyden; became professor of oriental languages at the academy of Geneva, 1606; preacher there in 1608; and professor of theology in 1618. In 1618 he was sent with his colleague Giovanni Diodati to the Synod of Dort, as delegate of the venerable company of Genevan ministers; and he there vindicated Calvin’s théology against the Arminians. In 1632 he was army chaplain under Duke Henri de Rohan, during his final campaign in Valtellina. His works are: Cotton plagiaire ou la vérité de Dieu et la fidélité de Geneve, maintenues contre les accusations du P. Cotton, jésuite, contre la Bible de Genéve (Geneva, 1620); De bonis operibus (1628); Oratio funebris de Henrico duce Rohani (1638); De peccato originali (1658). G. Bonet-Maury.
BristiocRapuy: The same as for the preceding article.
TRONDHJEM, trond’yem: Ancient town and seat of the first bishopric in Norway. The town was founded by Olaf Trygveson in 997; the first bishop was probably Sigurd (1032-50). Originally Norway belonged to the archiepiscopal diocese of Hamburg-Bremen (see BremMEN, BISHOPRIC OF; Hampure, Bishopric oF), after 1104 to that of Lund, but in 1148 obtained its own metropolitan, who resided in the city. The cathedral, which contained the shrine of St. Olaf (q.v.), was one of the largest and most magnificent in Scandinavia, though it was never fully completed. It was repeatedly injured by fire. In the time of the Reformation the shrine was removed to Copenhagen. The structure has since 1869 been undergoing careful and complete restoration. é
BrstiograpHy: H. M. Schirmer, Kristkirken i Nidaros, Christiania, 1885; Guide to Trondhjem, Trondhjem, 1890; H. Mathieson, Det gamle Throndhjem. Byens Historie 997-1162, Christiania, 1896; H. G. Heggtveit, Throndhjem i Fortid og Nutid, 997-1897, Horten, 1897; Trondhjems 900 Aars Jubileum, Trondhjem, 1897; Trontheim, in Tronhjemske Samlinger, ib. 1901.
TRUBER, PRIMUS: Reformer in Carniola (in southern Austria); b. at Raschiza, near Auersperg (3 m. n.e. of Triest) in 1508; d. at Derendingen (1 m. s.w. of Tiibingen) June 29, 1586. His poverty was such that he was unable to obtain a university education, but in Peter Bonomo, the bishop of Triest, a humanist inclined toward an Evangelical reformation within the Roman Catholic Church, he found a patron who enabled him to enter the priesthood. He became chaplain at Cilli, before 1530, where he began to preach against the abuses in the Church. This led him to Laibach in 1531, where he preached against celibacy, the communion in one species, and for justification by faith alone. Here as early as 1527 a circle of men of an Evangelical cast of mind had collected about Matthias Klombner, which led King Ferdinand I. to forbid their doctrines. In 1536 Truber was joined by the Laibach canon Paul Wiener, who later became the first Protestant bishop of Transylvania, but in 1540 he was obliged to retire as parish priest to Lack, near Ratschoch, and in 1541 the parish of Tupper was added. He became canon at Laibach in 1542; German and Wendish preacher in the cathedral in 1544; and parish priest of St. Bartho-
27 RELIGIOUS ENCYCLOPEDIA
lomienfeld in Lower Carniola in 1546. But in 1547 the storm broke over the Evangelicals, and Truber escaped imprisonment only by flight, losing all his benefices and his library. Returning to his home in 1548, he was again forced to flee, and, reaching Nuremberg, an appointment as morning preacher at Rothenburg on the Tauber was secured for him by Veit Dietrich. Here he began to prepare Evangelical writings in the Wendish language and published, under the pesudonym Philopatridus Illyricus, Catechismus (Tiibingen, 1550), and ‘‘Abecedarium and the Shorter Catechism’ (same year). He became pastor at Kempten in 1552, and published the New Testament (Tiibingen, 1557-77; 2d ed., 1582); Articolt oli detili (1562), a compendium of the Augsburg, Wirttemberg, and Saxon Confessions; Ordninga cerkovna, a church order (1564); T’a celi Psalter.(1566); Ta celi catechismus, a hymn-book (1567; 4th ed., Laibach, 1579); and Catechismus s dueima islagama (Tibingen, 1575). At the same time many of these works, including the New Testament, were translated into Croatian. In the mean time Carniola had become so thoroughly Protestantized that in 1560 Truber was recalled. In 1562 he removed to Laibach, but in December he and other Evangelicals were tried before the bishop, who, however, was himself confronted by a formal charge of immorality, which, for the time being, halted the proceedings against Truber. The latter’s work of organization now went on unhindered. But when, on Apr. 28, 1564, the archduke, visiting Laibach, attended mass at the cathedral, the nobles of the estates attended him to the door, but, turning, went to the Church of St. Elizabeth, where Truber was preaching. This gave opportunity to his adversaries not only to secure the prohibition of the church-order which he was attempting to introduce, but also his perpetual banishment from Carniola. Truber now became pastor at Laufen on the Neckar in Wirttemberg, 1565-66; and then at Derendingen until his death. For the progress of the Reformation and the Counter-Reformation in Carniola see INNER AvsTRIA, Tue REFORMATION IN; also FERDINAND II. anp THE COUNTER-REFORMATION IN AustTrtA, § 5. (THropor Euzet.)
BrstiocrapHy: Truber’s Briefe, ed. T. Elze, were issued at
Tiibingen, 1898; and the funeral sermon by Jakob Andrea
at the same place, 1586. Consult further: H. C. W. Sil-
lem, Primus Truber, Erlangen, 1861; T. Elze, Die Superintendenten der evangelischen Kirche in Krain wihrend des
16. Jahrhunderts, Vienna, 1863; idem, Die Universitit T i-
bingen und die Studenten aus Krain, Tiibingen, 1877;
idem, Paul Wiener, Vienna, 1882; J. Loserth, Die Refor-
mation und Gegenreformation in den inner dsterreichischen
Landern, Stuttgart, 1898.
TRUCE OF GOD: An institution which originated in France from efforts of the Church to mitigate the evils accruing especially to the lower classes of the people from the quarrels of the feudal nobles. The preliminary measures are more properly designated the ‘‘ peace of God.” Agreements of peace were discussed and settled in synods first in 990 at three assemblies in different regions of South and Middle France—in Narbonne, Puy en Velay, and Charroux near Poitiers. In course of time assemblages for’ this purpose became more frequent, until they reached their culminating
Troas Trudbert
point in 1034. The lay population, sometimes only the feudal nobility, was bound by oath to observe the restrictions agreed upon. Church buildings and their surroundings, also special classes of people like clergy and monks, at times also pilgrims, merchants, and women, but especially peasants working in the fields, were protected by statute against attacks arising from feuds.
This older movement for peace was followed by the “‘ truce of God ’’ in the proper sense. Its characteristic, in contrast with the older movements, was the fact that on definite days and at definite periods (the so-called binding days or periods), every feud was prohibited; the armistice, thus introduced, was traced back to the will of God. About 1040 the new institution began to take root in the whole of France. It pervaded also Burgundy, Flanders, southern Italy, Spain, and Germany, but did not attain popularity in England. While the peace of older times was dependent upon the number of people who had sworn to it, it became now, under the influence of the papacy, a general church law. The “ binding periods” were originally from Saturday evening to Monday morning; but after 1040 they extended from Wednesday evening to Monday morning. It soon became customary to select not only special days of the week, but longer periods for times of peace; as, for instance, Lent and the period from Easter to Trinity Sunday; also the time from Advent to Epiphany. The punishment of violation was usually ecclesiastical, but sometimes secular. After 1100 the practise waned, other restraints having been introduced; in the canons of the Fourth Lateran Council (1215) no mention is made of it. (StmarRimED RIETSCHEL.) BrsytiocrapHy: A. Kluckhohn, Geschichte des Gottesfrieden,
Leipsic, 1857; E. Semichon, La Paix et la tréve de Dieu,
Paris, 1857; J. Fehr, Der Gottesfriede, und die katholische
Kirche des Mittelalters, Augsburg, 1861; Hefele, Con-
ciliengeschichte, iv. 688 sqq., R. C. Trench, Medieval Church