DOCSLIB.ORG

Assembling Alumbradismo: the Evolution of a Heretical Construct1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Assembling Alumbradismo: the Evolution of a Heretical Construct1 View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Digital.CSIC Assembling Alumbradismo 251 Chapter 9 Assembling Alumbradismo: The Evolution of a Heretical Construct1 Jessica J. Fowler The heresy of Alumbradismo is far from an unknown topic of study, but it remains one of the most confusing terms in Spanish historiography.2 It has appeared in general studies of the Spanish Inquisition since the beginning of the twentieth century.3 An increasing interest in this heresy as part of, and contributing to, a broader and more nuanced assessment of the Spanish spiri- tual climate of the sixteenth century produced a number of important articles in the mid-twentieth century.4 Larger studies of these specific heretics and their beliefs would appear beginning in the late 1970s.5 This trend was quickly followed by efforts to make the inquisitorial documents dealing with Alum- 1 The research leading to these results has received funding from the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007–2013) ERC Grant Agreement number 323316, project CORPI ‘Conversion, Overlapping Religiosities, Polemics, Interaction. Early Modern Iberia and Beyond’. The author would also like to thank the tutors and participants of the 2015 Summer Academy of Atlantic History for their com- ments and suggestions on this paper. 2 Alison Weber, ‘Demonizing Ecstasy: Alonso de la Fuente and the Alumbrados of Extremadura’, in The Mystical Gesture: Essays on Medieval and Early Modern Spiritual Culture in Honor of Mary E. Giles, (ed.) Robert Boenig (Aldershot: Ashgate, 2000), p. 141. 3 Among others see Marcelino Menéndez Pelayo, Historia de los Heterodoxos Españoles (Madrid: Librería General de Victoriano Suárez, 1911); Henry Charles Lea, A History of the Inquisition of Spain (New York: The Macmillan Company, 1907); Henry Kamen, The Spanish Inquisition: A Historical Revision (New Haven: Yale University Press, 1998). 4 Among these works see Melquíades Andrés Martín, ‘Recogidos y alumbrados. Nueva visión conjunta del alumbradismo español’, Salmanticensis, 21 (1974): pp. 151–63, and Andrés Martín, ‘Los alumbrados de Toledo según el proceso de María de Cazalla (1532–34)’, Cuadernos de Investigación Histórica, 8 (1984): pp. 65–81; José C. Nieto, ‘The Heretical Alumbrados Dexados: Isabel de la Cruz and Pedro Ruiz de Alcaraz’, Revue de littérature comparée, 52 (1978): pp. 293– 313; Ángela Selke de Sánchez, ‘Algunos datos nuevos sobre los primeros alumbrados: el edicto de 1525 y su relación con el proceso de Alcaraz’, Bulletin Hispanique, 54 (1952): pp. 125–52. 5 Alvaro Huerga, Historia de los alumbrados, 5 vols. (Madrid: FUE, 1978–94); Alastair Hamilton, Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados (Toronto: University of Toronto Press, 1992); Bernardino Llorca, La Inquisición Española y los Alumbrados (1509–1667) © Jessica J. Fowler, 2016 | doi 10.1163/9789004324329_011 This is an open access chapter distributed under the terms of the CC-BY-NC-ND License. 252 Fowler bradismo accessible to a larger audience, resulting in the publication of source material relating to this heresy, specifically the procesos of at least some of the accused.6 This immense historiography most often focuses on the group iden- tified as Alumbrados in 1520’s Toledo, occasionally mentioning the next appearance of the heresy in Extremadura, but rarely making any effort to understand how and why the heresy continued to appear sporadically in Spain and its colonial holdings during the rest of the sixteenth century and beyond.7 Studying individual manifestations of alumbradismo in a particular time and place has left us with a fractured understanding of what the Spanish Inquisition understood as a coherent and unified sect. The initial group that became known as Alumbrados lacked a formal state- ment of doctrine or clear leader. The understanding that they constituted a distinct heretical sect was the product of the Spanish Inquisition’s efforts to identify, define, and categorize suspicious individuals in and around Toledo in the 1520s. There was no such thing as an Alumbrado heresy, or even an Alumbrado heretic, until the Inquisition elected to identify and persecute them. As R.I. Moore points out in The Formation of a Persecuting Society, ‘her- esy exists only in so far as authority chooses to declare its existence’.8 Thus, from its inception, the heresy of Alumbradismo and the supposed threat it posed was a construct of the Inquisition that would develop and evolve over the course of the sixteenth century: ‘The Inquisition created the vocabulary of (Salamanca: Universidad Pontificia de Salamanca, 1980); Antonio Márquez, Los alumbrados, orígenes y filosofía, 1525–1559 (Madrid: Taurus, 1980). 6 See Milagros Ortega-Costa, Proceso de la Inquisición contra María de Cazalla (Madrid: FUE, 1978); Javier Pérez Escohotado, Antonio de Medrano, alumbrado epicúreo. Proceso inquisitorial (Toledo, 1530) (Madrid: Verbum, 2003); Alastair Hamilton, El proceso de Rodrigo de Bivar (1539) (Madrid: FUE, 1979); Lu Ann Homza (ed. and trans.), The Spanish Inquisition, 1478–1614: An Anthology of Sources (Cambridge: Hackett Publishing Company, 2006) among others. 7 Occasionally some of the historiography has treated the second manifestation of Alumbra- dismo in the Extremadura as a way to close their discussion of the Toledo group. General studies of the Inquisition in the Spanish colonies regularly mention Alumbrado cases that appear within the particular jurisdiction under study. Specific studies about this heresy in Mexico include Adriana Rodríguez Delgado, Santos o embusteros. Los alumbrados novohis- panos del siglo XVII (Mexico: Estado de Veracruz, 2013); and Nora Jaffary, False Mystics: Deviant Orthodoxy in Colonial Mexico (Lincoln: University of Nebraska Press, 2004). For an effort to start understanding Alumbradismo within a more imperial context see Mercedes García- Arenal and Felipe Pereda, ‘On the Alumbrados: Confessionalism and Religious Dissidence in the Iberian World’, in The Early Modern Hispanic World: Transnational and Interdisciplinary Approaches, (ed.) Kimberly Lynn and Erin Rowe (Cambridge: Cambrige University Press, 2016), pp. 119–50. 8 Robert I. Moore, The Formation of a Persecuting Society: Authority and Deviance in Western Europe, 950–1250 (Malden: Blackwell Publishing, 2007), p. 64. Assembling Alumbradismo 253 the Alumbrado heresy, taught it to the public, who denounced practitioners in their communities, and catalogued its existence in trial proceedings’.9 This essay unites the manifestations of Alumbradismo in Spain and New Spain during the sixteenth century to demonstrate how the Inquisition’s defi- nition of the heresy could evolve and spread without impairing the fundamental understanding of it as a coherent and unified sect. Grouping together the Alumbrados of the 1520s, a group of Converso beatas and their male followers who practiced an interior spirituality devoid of any form of external expres- sion, with those of the 1590s, a sensual cadre of religious men leading groups of beatas who experienced public raptures and ecstasies, has led many historians to dismiss the charge as a catch-all encompassing such a plethora of deviant behaviors and practices that it became effectively meaningless by the late six- teenth century.10 Such an assessment, however, fails to consider the inquisitorial reasoning that occurred between these dates which would explain the con- glomeration of these seemingly disparate religious trends. A better approach would consider the larger context created by the Inquisition in its efforts to prosecute those it labeled as Alumbrados as well as the inquisitorial logic and processes that contributed to understanding these groups as analogous. Too often historians reproduce the categories used by the Inquisition without examining the development, or even exact meaning, of these classifications, assuming them to be static entities.11 Rather than becoming too vague to be meaningful, the charge of Alumbradismo developed over time, as most under- standings of heterodoxy do, and its evolution is clearly traceable through the sixteenth century. The documentation pertaining to this alleged sect demon- strates a clear progression of inquisitorial thought as individuals and ex- periences contributed to redefining the parameters of what constituted this heresy. However, ideas were not enough to generate heretics. The appearance of Alumbrados throughout the sixteenth century required not only a defini- tion of this heresy, even if it was evolving, but also individuals willing to work 9 Jaffary, False Mystics, p. 16. 10 Hamilton, Heresy and Mysticism, p. 91; Adelina Sarrión Mora, Beatas y endemoniadas. Mujeres heterodoxas ante la Inquisición, siglos XVI a XIX (Madrid: Alianza, 2003), pp. 196, 213; Jacqueline Holler, ‘More Sins than the Queen of England: Marina de San Miguel Before the Mexican Inquisition’, in Women in the Inquisition: Spain and the New World, (ed.) Mary E. Giles (Baltimore: Johns Hopkins University Press, 1999), p. 220; Helen Rawlings, The Spanish Inquisition (Malden: Blackwell Publishing, 2006), p. 92. 11 Mercedes García-Arenal, ‘Creating Conversos: Genealogy and Identity as Historiographi- cal Problems’, Bulletin for Spanish and Portuguese Historical Studies, 38, no. 1 (2013): pp. 1–19, esp. p. 4. 254 Fowler with, and sometimes for, the Inquisition to ensure its eradication.12 Alumbrados and their ‘heretical deviance was not something to be discovered; it was some-
Load more

Recommended publications
  • Dreams of Al-Andalus; a Survey of the Illusive Pursuit of Religious Freedom in Spain
    Dreams of al-Andalus; A Survey of the Illusive Pursuit of Religious Freedom in Spain By Robert Edward Johnson Baptist World Alliance Seville, Spain July 10, 2002 © 2002 by the American Baptist Quarterly a publication of the American Baptist Historical Society, P.O. Box 851, Valley forge, PA 19482-0851. Around 1481, a local chronicler from Seville narrated a most incredible story centering around one of the city’s most prominent citizens, Diego de Susán. He was among Seville’s wealthiest and most influential citizens, a councilor in city government, and, perhaps most important, he was father to Susanna—the fermosa fembra (“beautiful maiden”). He was also a converso, and was connected with a group of city merchants and leaders, most of whom were conversos as well. All were opponents to Isabella’s government. According to this narration, Susán was at the heart of a plot to overthrow the work of the newly created Inquisition. He summoned a meeting of Seville’s power brokers and other rich and powerful men from the towns of Utrera and Carmona. These said to one another, ‘What do you think of them acting thus against us? Are we not the most propertied members of this city, and well loved by the people? Let us collect men together…’ And thus between them they allotted the raising of arms, men, money and other necessities. ‘And if they come to take us, we, together with armed men and the people will rise up and slay them and so be revenged on our enemies.’[1] The fly in the ointment of their plans was the fermosa fembra herself.
    [Show full text]
  • Your Name Here
    ILLUMINATING HERETICS: ALUMBRADOS AND INQUISITION IN SIXTEENTH CENTURY CUENCA by JESSICA FOWLER (Under the Direction of Benjamin Ehlers) ABSTRACT This thesis delves into two cases of alumbradismo brought before the Spanish Inquisition in the archbishopric of Cuenca, during the 1590s. The fact that the cases of Juana Rubia and Francisco de los Reyes exist breaks with historiographical understandings of alumbrados and thus forces historians to reconsider the heresy at large. INDEX WORDS: Alumbrados, Cuenca, Spanish Inquisition, Heresy, Spain ILLUMINATING HERETICS: ALUMBRADOS AND INQUISITION IN SIXTEENTH CENTURY CUENCA by JESSICA FOWLER B.A., Appalachian State University, 2007 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2009 © 2009 Jessica Fowler All Rights Reserved ILLUMINATING HERETICS: ALUMBRADOS AND INQUISITION IN SIXTEENTH CENTURY CUENCA by JESSICA FOWLER Major Professor: Benjamin Ehlers Committee: Pamela Voekel Michael Kwass Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia August 2009 DEDICATION To my mother, Jackie Fowler, who would support me even if I said I wanted to fly to the moon. iv ACKNOWLEDGEMENTS This particular project would never have been possible without the chance to conduct research in Spain. For this opportunity I must thank the Department of History, who reached as deeply as possible into its all too shallow pockets; the Bartley Foundation and its selection committee for believing in the potential of both myself and my thesis; and the Graduate Dean of Arts and Science who so generously agreed to purchase my airfare.
    [Show full text]
  • Christ Against the Occult Series References
    Christ Against the Occult Meaning of Catholic Series –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– Help Support Us Click here to purchase the Introduction to the Holy Bible audiobook, and listen to a free sample. My Email: [email protected] –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– Color Key: Website or Web Link = Blue *Click on Link to Follow Book, Literature or Title = Red Video or Audio Link = Orange *Click on Link to Follow –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– Video Playlists Relevant to This Series Series References Playlist - https://tinyurl.com/aj93fp6r Fr. Ripperger - Diabolical Communism - https://tinyurl.com/yxpyfato Fr. Ripperger - Generational Spirits - https://youtu.be/-OVhMBuhFo8 –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– Part I - Introduction • Lucis Trust Online The Esoteric Meaning of Lucifer - https:// tinyurl.com/gukl2zz - Descent and Sacrifice [of the “Fallen Angels”] - https://tinyurl.com/yxrpwhbk - Support of the United Nations - https://tinyurl.com/jtf46uw - United Nations Charter & Lucis Trust - https://tinyurl.com/y4yex3vf | Here is an article on Pope Francis telling Catholics that it is their “duty to obey” the United Nations. • JSTOR Online The Ouroboros as an Auroral Phenomenon - https:// www.jstor.org/stable/40206938 - An excellent article on tracing the symbol of the Ouroboros from the Ancient Egyptian world, to Hellenistic culture, to Hermetic alchemy. You can sign up for free and
    [Show full text]
  • Doubt in Fifteenth-Century Iberia1
    Doubt in Fifteenth-Century Iberia 283 Chapter 10 Doubt in Fifteenth-Century Iberia1 Stefania Pastore In Jean Bodin’s Démonomanie there is a fascinating description of a strange sort of possession: a possession by doubt. Bodin talks of this possession as something which happened to a friend of his. A daemon often came to him in the early morning and somehow planted the seeds of doubt, forcing him to ‘open the Bible to find which, of all the debated religions, is the true one’.2 This account took place in France in around 1567, as the country was being ripped apart by religious warfare. Bodin, as one of the foremost theorists of absolut- ism, would eventually put forward an external and strictly political solution to this conflict, allowing the daemon of doubt to roam free only within his con- science. Slightly later, at the opposite end of the country, from his retirement in Bordeaux, Michel de Montaigne would, reflecting on war and religious plural- ism, propose a path to relativism very close to that suggested by the champion of religious tolerance Sébastien Castellion. We are used to seeing in Montaigne, in the reflections of Sébastien Castellion or in the drastic solution put into practice by Bodin, the roots of the history of doubt and tolerance, of the path to modernity taken by a West that is faced for the first time with a divided Christianity and a multi-confessional society. Here, nation no longer equals religion, and the idea of political and religious unity within a Christian universalism has been tragically torn asunder by the Reformation’s spread across Europe.
    [Show full text]
  • A Study of the Origins, Development and Contemporary Manifestations of Christian Retreats
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Unisa Institutional Repository A STUDY OF THE ORIGINS, DEVELOPMENT AND CONTEMPORARY MANIFESTATIONS OF CHRISTIAN RETREATS by HUGH PETER JENKINS submitted in fulfilment of the requirements for the degree of MASTER OF THEOLOGY in the subject CHRISTIAN SPIRITUALITY at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: DR JL COYLE OCTOBER 2006 1 Key terms: Christian retreats; Biblical retreats; Spiritual withdrawal; Monasticism; Discernment; Ignatian spirituality; Christian devotions; Christian meditation; Divine-Human encounter; Christian prayer. 2 Summary: The dissertation is a study of the origins, development and contemporary manifestations of Christian retreats. It traces origins from the Biblical record until current retreats. Christian retreat is a period of withdrawal from usual activities to experience encounter with God through Christian prayer. Jesus’ pattern of engagement in ministry and withdrawal is a vital basis for retreat. Other Biblical descriptions of retreat are studied. There is an examination of retreat experiences in Church history with a particular focus on monasticism, as a major expression of retreat life, and Ignatius of Loyola, the founder of the modern retreat movement. Varieties of subsequent retreat types in the spiritualities of different traditions from the Protestant Reformation onwards are considered. The spectrum of study includes Protestant, Catholic, Eastern Orthodox and Pentecostal spiritualities. The study culminates in focusing on current Ignatian and other retreats in their many forms. This includes private devotions to lengthy periods of retreat. 3 Declaration: I declare that “A study of the origins, development and contemporary manifestations of Christian retreats” is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references.
    [Show full text]
  • Assembling Alumbradismo: the Evolution of a Heretical Construct1
    Assembling Alumbradismo 251 Chapter 9 Assembling Alumbradismo: The Evolution of a Heretical Construct1 Jessica J. Fowler The heresy of Alumbradismo is far from an unknown topic of study, but it remains one of the most confusing terms in Spanish historiography.2 It has appeared in general studies of the Spanish Inquisition since the beginning of the twentieth century.3 An increasing interest in this heresy as part of, and contributing to, a broader and more nuanced assessment of the Spanish spiri- tual climate of the sixteenth century produced a number of important articles in the mid-twentieth century.4 Larger studies of these specific heretics and their beliefs would appear beginning in the late 1970s.5 This trend was quickly followed by efforts to make the inquisitorial documents dealing with Alum- 1 The research leading to these results has received funding from the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007–2013) ERC Grant Agreement number 323316, project CORPI ‘Conversion, Overlapping Religiosities, Polemics, Interaction. Early Modern Iberia and Beyond’. The author would also like to thank the tutors and participants of the 2015 Summer Academy of Atlantic History for their com- ments and suggestions on this paper. 2 Alison Weber, ‘Demonizing Ecstasy: Alonso de la Fuente and the Alumbrados of Extremadura’, in The Mystical Gesture: Essays on Medieval and Early Modern Spiritual Culture in Honor of Mary E. Giles, (ed.) Robert Boenig (Aldershot: Ashgate, 2000), p. 141. 3 Among others see Marcelino Menéndez Pelayo, Historia de los Heterodoxos Españoles (Madrid: Librería General de Victoriano Suárez, 1911); Henry Charles Lea, A History of the Inquisition of Spain (New York: The Macmillan Company, 1907); Henry Kamen, The Spanish Inquisition: A Historical Revision (New Haven: Yale University Press, 1998).
    [Show full text]
  • The Moral Dimensions of Sufism and the Iberian Mystical Canon
    religions Article The Moral Dimensions of Sufism and the Iberian Mystical Canon Carlos Conde Solares Department of Humanities, University of Northumbria, Newcastle NE1 8ST, UK; [email protected] Received: 22 August 2019; Accepted: 24 December 2019; Published: 28 December 2019 Abstract: This study explores the shared spaces and common ground between the moral theosophies of Sufism and Christian mysticism in Spain. This article focuses on how Sufis, Carmelites and other mystical authors expressed spiritual concepts, establishing networks of mutual influence. Medieval and Golden Age mystics of Islam and Christianity shared a cultural canon based on universal moral principles. Both their learned and popular traditions used recurrent spiritual symbols, often expressing similar ethical coordinates. Spiritual dialogue went beyond the chronological and geographical frameworks shared by Christianity and Islam in the Iberian Peninsula: this article considers a selection of texts that contain expansive moral codes. Mystical expressions of Islam and Christianity in Spain are viewed as an ethical, cultural and anthropological continuum. Keywords: St John of the Cross; Sufism; Ramon Llull; morality; mysticism 1. Introduction Traditional scholarship presents the Carmelite giants of Spanish mysticism as a sort of late blooming of a spiritual current that had flourished much earlier in the rest of Europe.1 Bernard McGinn’s Iberian volume of his The Presence of God series (Mysticism in the Golden Age of Spain, 1500–1650) implicitly participates in this chronological axiom (McGinn 2017).2 As a culmination of an exclusively Christian tradition, Spanish mysticism does look like an anachronistic phenomenon. This view is attractive when considered in its historical coordinates: it coincides with the cultural might of the Spanish Golden Age and with the political and imperial heights of Spain.
    [Show full text]
  • Trinitarian and Mystical Receptivity: Modern Theory and a Medieval Case Study* Dennis D
    Theological Studies 56 (1995) TRINITARIAN AND MYSTICAL RECEPTIVITY: MODERN THEORY AND A MEDIEVAL CASE STUDY* DENNIS D. MARTIN Loyola University, Chicago ASSIVITY is one of William James's four characteristics of mysti­ P cism.1 The present writer has spent the past several years in the company of two 13th-century Carthusian mystics, Hugh of Balma and Guigo de Ponte, translating and analyzing treatises by Hugh (The Roads to Zion Mourn2) and Guigo (On Contemplation3) for the Classics of Western Spirituality series. Both of them describe the devout soul's relation to God as dependent and passive. Indeed, some late medieval "affective" mystics so strongly emphasized God's initiative and the receptivity of the human heart, or spirit (mens), that some of their less cautious imitators were labeled "quietists" and "alumbrados" during 16th-century controversies over grace and free will.4 To early modern * Research for this article was made possible in part by a grant from the Loyola University College of Arts and Sciences during the summer of 1993. A version of it was read at the 1994 Spring Meeting of the American Society of Church History at Oberlin College. 1 William James, Varieties of Religious Experience: A Study in Human Nature, GifFord Lectures, 1901-1902, Lecture 16 (London and New York: Longmans, Green and Co., 1902; repr. New York: New American Library, 1958) 292-93. A second characteristic of mysticism for James is noetic quality, which refers to the powerful conviction of the mystic that he has gained "insight into the depths of truth unplumbed by the discursive intellect." While the Carthusian mystics under discussion here would agree with this to a degree, they would not describe mystical knowledge as a "state of knowledge," as James does.
    [Show full text]
  • The Paradoxical Life of Saint Teresa of Avila: Submission and Subversion Within the Patriarchal
    The Paradoxical Life of Saint Teresa of Avila: Submission and Subversion within the Patriarchal Hierarchy of the Catholic Church in Sixteenth-Century Spain by MELODY SMITH Dr. Carlos Gutierrez, Advisor A thesis submitted in partial fulfillment of the requirements for the Degree of Master of Arts in Spanish Literature UNIVERSITY OF CINCINNATI Cincinnati, Ohio 20 May 2011 Submissive daughter of the Church and radical reformist. Revered doctor of the Catholic Church and canonized author of Spanish Golden Age literature. Few people can compare their accomplishments with those of Saint Teresa of Avila; and even fewer can boast such an influence across so wide a range of social contexts. Teresa's life was characterized by paradoxes: sustaining her body while feeding her soul, living in the world while longing for heaven, submitting to ecclesiastical establishment while desiring the authority to change the institution. The opposites that she experienced during her life combined to produce her unique personality, which persists today through her distinct writing style. I1 . #& GGGGGGGGGGGGGGGGGGGGGGGGGGG'7 R GGGGGGGGGGGGG9 & ,1 GGGGGGGGGG'''9 R , ! GGGGGGGGGGGGGGGGGGGGGGGG'2 : R& GGGGGGGGGGGGGGGGGGGGGGGGGG'; R GGGGGGGGGGGGGGGGGGG55 0 &+ GGGGGGGGGGGGGGGG'''5< R$ = 0 , & GGGGGGGGG33 0 & , GGGGGGGGGGGGGGGGGGGGG''G33 R& , ! GGGGGGGGGGGGGGGGG'''3> 1 R , R& GGGGGGGGG75 $ GGGGGGGGGGGGGGGGGGGGGGGGGGGG'77 ? GGGGGGGGGGGGGGGGGGGGGGGGGGGGGG''79 1 GGGGGGGGGGGGGGGGGGGGGGGGGGGG'7; 1 R ,GGGGGGGG@7 R GGGGGGGGGGGGGGGGGGGGGGGG@7 : A GGGGGGGGGGGGGGGGGGGGGGGGGGGGGGGG'''@< Smith 2 Chapter 1. Introduction Submissive daughter of the Church and radical reformist. Revered doctor of the Catholic Church and canonized author of Spanish Golden Age literature. Few people can compare their accomplishments with those of Saint Teresa of Avila; and even fewer can boast such an influence across so wide a range of social contexts.
    [Show full text]
  • The Holy Eucharist the Eleventh Sunday After Pentecost August 8, 2021 • 11:15 Am Washington National Cathedral
    The Holy Eucharist The Eleventh Sunday after Pentecost August 8, 2021 • 11:15 am Washington National Cathedral Worship lies at the heart of the Christian life. It is in worship that we express our theology and define our identity. It is through encountering God within worship that we are formed and transformed as the people of God. One of the glories of the Episcopal Church is its liturgical worship. Liturgy refers to the patterns, forms, words, and actions through which public worship is conducted. The people’s responses are in bold. This type of note, offering directions about the service is called a “rubric,” which comes from the Latin wordrubrica (red)—referring to a time when these instructional notes were always written in red. When the service is accompanied by music, it often begins with a piece of music, during which the congregation can prepare for worship. carillon prelude All Who Hunger, Gather Gladly Holy Manna; arr. Edward M. Nassor (b. 1957) prelude Glorious Israel Houghton (b. 1971), Martha Munizzi (b. 1968) I Give You Praise Richard Smallwood (b. 1948) The Entrance Rite The people remain seated for the introit. introit Adoramus te, Christe Giovanni Battista Riccio (fl. 1609–1621) Sung in Latin. We adore you, O Christ, And we bless you, Who, by your holy cross and passion, Has redeemed the world. Have mercy on us. O Sacred Banquet In which Christ is received, The memory of his passion is renewed, The mind is filled with grace, And a pledge of future glory is given to us. Alleluia. 1 The people stand as able at the introduction to the hymn.
    [Show full text]
  • For the Greater Glory of God: St. Ignatius Loyola John Donnelly S.J
    Marquette University e-Publications@Marquette History Faculty Research and Publications History, Department of 1-1-1984 For the Greater Glory of God: St. Ignatius Loyola John Donnelly S.J. Marquette University, [email protected] Published Version. "For the Greater Glory of God: St. Ignatius Loyola," in Leaders of the Reformation. Ed. Richard L. DeMolen. Selinsgrove PA. Susquehanna University Press, 1984: 153-177. DOI. © 1984 Susquehanna University Press. Used with permission 6 For the Greater Glory of God: St~ Ignatius Loyola JoHN PATRICK DoNNELLY, S.J.* Ignatius Loyola is a central figure, perhaps the prototypical figure of the Counter-Reformation, and the way he has been seen partly reflects the way historians of the early twentieth century have viewed the Counter­ Reformation. The word Counter-Reformation and its equivalents in all west- · ern languages have negative connotations: it has been seen as a movement that revivifies medieval ideals against humanism or that blocks the mod­ ernization of the church through the creative, enlightened forces of Protes­ tantism, thereby insuring a sterile period between the Renaissance and the Enlightenment. Increasingly, contemporary historians have abandoned such simple ·views. Art historians, for instance, have come to a more favor:. able view of the Baroque and the Jesuit role in art from 1550 to 1700. 1 Historians, such as Jean Delumeau and A. G. Dickens, have tried to study the Counter-Reformation on its own merits, seeing it in relation to the social, intellectual, and cultural development of Catholic Europe and showing how it unleashed forces that remained influential down into the eighteenth century.
    [Show full text]
  • Hughes 1 Abandoned to Love
    Hughes 1 Abandoned to Love: The Proceso of María de Cazalla and the Mirror of Simple Souls On 22 April 1532, the Holy Office of the Inquisition detained María de Cazalla for “being a heretic, an apostate from [the] Holy Catholic Faith, an abettor and defender of heretics, and a defamer of the Holy Office and its ministers and officials, [holding and believing] in Lutheran errors, and those of people called alumbrados but who rather should be called blind, and other types of heresy.”1 Over the next two years, inquisitors would interrogate and torture María in hopes of restoring her to the orthodox fold. At the end of it all, they failed in convicting this alumbrada, instead abjuring her de levi and fining her one hundred ducats. The process of María de Cazalla is an example of the episodic campaigns of detection and repression launched by the Inquisition against those known as alumbrados or “illuminated ones.” The alumbrado movement occupied an ambiguous middle ground for inquisitors, who deemed some (but not all) of them heterodox, who recognized some of their leadership as conversos, and who mistook some of their beliefs for the luteranismo that the inquisitorial core so roundly condemned. Josè Nieto captured the sensibilities of modern historians when he described the contest between Inquisition and alumbrados as “one of the most bizarre cases in the religious history of Spain.”2 But just how bizarre were these “illuminated ones”? No medieval inquisition ever reached the kingdom of Castile until the late fifteenth century, unlike the Crown of Aragón where the inquisitorial probe uncovered various forms of propheticism and Lullism around a century earlier.
    [Show full text]