Protestantism has often been regarded as an epiphenomenon within Spanish history, overshadowed by the work of the Jesuits, the mystics, and Cardinal Cisneros, whose reform of the Spanish clergy (under the reign of the Catholic Monarchs) served as the model for the Tridentine Reform implemented on a large scale throughout Europe after the Council of TrentThe first Bible translated into Castilian was produced in the 13th century with the support of King Alfonso X ´the Wise´. The translation was made directly from Saint Jerome’s Vulgate, although this version was intended exclusively for the king.The first translation prepared for the general public was the Bear Bible (Biblia del Oso) in 1569, produced by two former Hieronymite monks from Santiponce (Seville) who were exiled in Switzerland: Casiodoro de Reina and Cipriano de Valera. The work was carried out mainly by Casiodoro de Reina, which required him to review the original Greek and Hebrew texts, with support from the Sephardic Bible of Ferrara, written in Ladino (a Castilian dialect used by the Sephardic Jews of Castile). An illustration of a bear was placed on the title page, the trademark of the Bavarian printer Matthias Apiarius, to avoid the use of religious icons, since at that time any translation of the Bible into vernacular languages was prohibited. This helped facilitate its circulation in Castile. Cipriano de Valera later carried out a revision of this Bible in 1602, shortly before his death.Unlike Luther and the English KJV, these two Hieronymite monks did include the deuterocanonical books in their translation, as they did not consider them objectionable, unlike the Lutherans and Calvinists.
>>217664026you're not telling us much about protestantism in spain
>>217664079Here you have, king.Even within the Christian society of the time, there were instances of resistance to the Inquisition carried out by groups rooted in Christian faith and culture, yet deviating to varying degrees from Catholic doctrine. This resistance was primarily led by sects connected to the Protestant Reformation—which reached Spain in the early sixteenth century—by popular forms of witchcraft, widespread among much of the population, and by academic circles sympathetic to the ideas emerging from the Scientific Revolution (as noted previously).In The Confession of London, Johan Gottfried Lessing analyzes Spanish Protestantism and emphasizes that it remains a largely marginal and understudied phenomenon. This is largely due to the limited number of direct sources produced by Spanish Protestants themselves, who formed a small and heavily persecuted minority, as well as to Spain’s strong identification with Catholicism as a core element of its national identity during this period. For this reason, Lessing’s study relies predominantly on indirect references to the era. Klaus van der Grijp, meanwhile, argues that while Protestantism did attract some supporters in Spain, it never succeeded in establishing itself as a coherent or enduring community. Manuel Díaz Pineda adds that Protestant ideas in Spain were initially confined to the wealthy and educated classes, and, in line with van der Grijp’s observations, contends that during the reign of Charles V these ideas spread among numerous courtiers who encountered Protestant thought in Flanders and Germany while accompanying the emperor on his campaigns.
>>217664292In addition, Manuel Díaz argues that Cardinal Cisneros, perhaps unintentionally, created the conditions for the dissemination of these reformist ideas within the Castilian academic milieu, particularly among students at the University of Alcalá. Cisneros was not unaware of the broader movement for Church reform—which was taking place not only in Germany, England, and France but also in Spain, as reflected, for instance, in the writings of the Archpriest of Hita, who advocated such changes. Within the framework of Catholic orthodoxy, he sought to implement ecclesiastical reforms in Spain. Among his initiatives was the establishment of the Complutense University, designed to counterbalance the intellectual influence of the University of Salamanca. This new institution fostered an openness to contemporary theological and philosophical currents: it taught the major scholastic doctrines (Thomism, Scotism, Nominalism), engaged with humanist thought from Erasmus and Italian authors, and undertook the monumental project of translating the Polyglot Bible. Such an environment proved favorable for the penetration of Lutheran ideas, facilitated both by courtiers and merchants who brought Protestant works to Spain while accompanying the emperor on campaigns, and by students who traveled abroad to complete their studies at foreign universities.During the sixteenth and seventeenth centuries in Spain, Protestantism was often associated with racial impurity, and the work of the Inquisition in suppressing heresy was widely praised. Conversely, among Protestant circles, the martyrdom of Spanish Protestant communities was commemorated and celebrated, with particular attention to the autos de fe held in Seville and Valladolid, as well as the murder of Juan Díaz.
>>217664312Among native heretical movements, the alumbrados stood out prominently. This mystical sect shared with the Erasmists and other reform-minded groups a critical stance toward scholasticism and certain religious practices deemed superstitious. Unlike many Lutherans and Calvinists, the alumbrados emerged primarily from poorly educated, self-taught social strata, though some, like Juan de Valdés, were highly educated and produced works incorporating alumbrado ideas framed within Erasmian thought. In terms of their conception of human agency, this sect resembled Calvinist ideas and during the first half of the sixteenth century represented the principal source of religious dissent within a largely Catholic Spain. Notable episodes of persecution included the Auto de Fe of Toledo in 1529.Concerning the Inquisition and the martyrs of Seville, the Spanish Protestant Reginaldo González Montes was among the first to document the Inquisition and its procedures in his work Sanctae Inquisitionis Hispanicae Artes Aliquot Detectae, ac palam traductae. Little is known about Montes, or whether his name was merely a pseudonym for Antonio del Corro, a former friar of the monastery of San Isidoro del Campo, as suggested by Nicolás Castrillo, or for Casiodoro de Reina, as proposed by Llorente and Menéndez Pelayo. Montes was a direct witness to the autos de fe in Seville and a victim of the Inquisition, managing to escape to Heidelberg, where he published his work in Latin. In it, he described both the penetration of Protestantism in Seville and the severity of its repression, devoting much of the book to commemorating the city’s martyrs—earning the text its classification as a martyrology. Ruiz de Pablos argues that while the account may contain exaggerations or hyperbolic elements, its essential truthfulness remains intact.
>>217664328The work went largely unnoticed in Spain but achieved considerable recognition throughout Europe, being translated into English, Flemish, German, and French, and becoming a major vehicle for criticizing the Inquisition. Cipriano de Valera was another Protestant persecuted by the Inquisition who wrote against it; in the words of Díaz Pineda:>“...we find references and quotations concerning the vicissitudes of the followers of the Reformation in Seville. He provides a brief account of the lives of Valer, Egidio, Pérez, Julianillo, Constantino, and mentions the monks of San Isidoro; from Valladolid he mentions Cazalla and others. He offers a strong critique of the credulity of the people and of the religious orders.”Juan Díaz was arguably the most prominent Protestant martyr in sixteenth-century Europe, even surpassing the Inquisition itself in the attention he received in Protestant writings. A distinguished theology student at the University of Paris, Díaz embraced Evangelical beliefs while in Geneva. In 1545, he left Geneva for Strasbourg alongside his friend Martin Bucer to take part in the Colloquy of Regensburg. A year later, in March, while collaborating with Bucer, he was tragically murdered by his own brother, Alfonso, who sought to defend the honor of their family and of the Church. The incident might have remained relatively obscure had the Catholic authorities chosen to prosecute Alfonso; instead, he went unpunished for the crime. This lack of accountability sparked considerable outrage among Protestants, who interpreted Díaz’s murder as a stark example of the Catholic Church’s brutality.
Tío... Que no se lo está leyendo nadie, cómo te lo explico?
>>217664391que parte de medaigual no entiendes, casposo
Why did the king need a Spanish Bible? Wouldn't he have spoken Latin and been able to read the Vulgate?
>>217664328Ignatius Loyola was part of that alumbrado sect btw.
