Archbishop Of Toledo Research Articles

Особенности Деятельности Самозанятых Граждан На Современном Рынке Труда (Features of the Activities of Self-Employed Citizens in the Modern Labor Market)

Russian Abstract: В работе впервые в отечественной и мировой научной литературе на основе широкого круга источников (в том числе – ранее не публиковавшихся архивных) убедительно опровергается утвердившийся в медиевистике историографический миф об использовании «Естественной истории» Плиния Старшего (ок. 23-79) в качестве одного из источников средневековой хроники «История Испании» (Estoria de Espanna), составленной на разговорном (средневековом кастильском) языке при дворе короля Кастилии и Леона Альфонсо Х Мудрого (1252-1284) после 1270 г. Прямых рукописных свидетельств использования плиниева текста в королевском скриптории не сохранилось. В испанских собраниях отсутствуют рукописи «Естественной истории», датируемые периодом создания хроники. Исследование рукописных каталогов и описей важнейших рукописных собраний XIII – XVI вв. (в первую очередь – Библиотеки капитула толедского собора), осуществленное в таком объеме впервые в отечественной и мировой науке, убедительно доказывает факт отсутствия копии плиниева текста в этих собраниях до второй половины XIV в. В этот период в Толедо появилась рукопись «Естественной истории», принадлежавшая толедскому архиепископу, а позднее кардиналу и папскому легату в Италии Хилю Альваресу де Альборнос-и-Луна (1303-1367). В работе на основе широкого круга источников (в том числе – архивных) впервые в отечественной и мировой науке неоспоримо доказывается, что речь идет о манускрипте MSS/10042 из собрания Национальной библиотеки (Мадрид), и что именно эта рукопись принадлежала кардиналу Альваресу (ранее этот факт ставился под сомнение). Анализ текста хроники показывает, что, несмотря на наличие ряда прямых ссылок на труд Плиния в «Истории Испании» (как, впрочем, и во «Всеобщей истории», создававшейся в том же скриптории), заимствования из «Естественной истории» имеют явно вторичное происхождение. Вместе с тем, результаты проведенного исследования говорят о высоком авторитете главного труда Плиния Старшего в Кастилии и Леоне указанного периода, которое стало следствием общего роста интереса к античной культуре в контексте «долгого XII века». Именно поэтому, не имея физической возможности воспользоваться сочинением Плиния напрямую, Альфонсо Х и его соавторы не могли обойтись без отсылок к знаменитому труду, пусть даже заимствованных из третьих рук. English Abstract: The article focuses on overcoming the historiographic myth that the “Natural History” (NH) written by Pliny the Elder (c. 23-79) was used as one of the sources in the process of the medieval chronicle “Estoria de Espanna” (EE) composing. The EE was written in the vernacular (Castilian) language after 1270 at the court of Alfonso X the Wise, king of Castile and Leon (1252–1284). Manuscript materials of the period do not contain any direct evidence of Pliny’s book using in the royal scriptorium. Spanish manuscript collections have no medieval copies of the NH dated by the period of the end of the 13th century or before. Manuscript catalogs and descriptions of the greatest Castilian medieval libraries (including the famous Capitular library of the Toledo cathedral) composed from the 13th to 15th centuries don’t contain any information about any manuscript copy of NH belonged to any kind of public/ecclesiastical institution or any private person (lay magnate or prelate). The earliest copy of the NH in Toledo (and may be the earliest in all the kingdom of Castile and Leon) was the manuscript MSS/10042 (now in the National Library of Spain, Madrid). This manuscript belonged to Gil Alvarez de Albornoz y Luna (1303-1367), who was the archbishop of Toledo and then cardinal and pontifical legate in Italy; in the paper this fact is proved firstly in world historiography (before it seemed doubtful). The analysis of the EE text demonstrates that the direct and indirect allusions to the text of the NH were not taken directly from this source. But the great prestige of Pliny s text in Castile and Leon of the 13th century is obvious; it was one of the consequences of the “long 12th century” culture. Vivid interest to the Natural History explains why Alfonso the Wise and his co-authors who had no physical possibility to use the NH directly, but who were sure that this text must be citated in the chronicles, had to “construct” the fragment of the NH, taken from the works written by other medieval authorities. This forced falsification was a prelude for the active use of NH since the middle of the 14th century, when the Capitular Library of Toledo received some manuscripts of NH (MSS/10042 (National Library of Spain), Ms. Q-I-4 and R-I-5 (Royal Library of El Escorial) and some others) during a very short period. This interest concurs with the time, when the Primitive Version of the EE (which contained some falsified citations of Pliny’s work) was already finished.

Ut doceat, ut delectet, ut moveat: The Sermons of John of Aragon, Archbishop of Toledo and Tarragona

ABSTRACT John of Aragon (1301–34) was the son of James II of Aragon and Blanche of Anjou. He was appointed archbishop of Toledo in 1318 (at the age of seventeen) and was later transferred to the Archbishopric of Tarragona in 1328. His brief life and important positions in the Church did not prevent him from carrying out vital catechetical work and preaching. This article presents the main characteristics of his sermons, connecting them to Franciscan spirituality and to the moral reform of both the faithful and the clergy.

The Fifteenth-Century Councils: Francisco de Vitoria, Melchor Cano, and Bartolomé Carranza

The Dominican theologian Francisco de Vitoria, founder of the School of Salamanca, was cautiously positive about general councils as useful to the church. However, he was not supportive of the strong conciliarism of the University of Paris. Vitoria’s successor at Salamanca, Melchor Cano, was much more a papalist, an opinion partially shared by Bartolomé Carranza, who attended the opening sessions of the Council of Trent (1545–63) and became archbishop of Toledo. Both Cano and Carranza rejected any claim to conciliar power over a reigning pope, although Carranza wrote more favourably about councils than did Cano. Their criticisms of the fifteenth-century councils of Constance (1414–18) and Basel (1431–49) foreshadowed the categorization of councils by Robert Bellarmine based on loyalty to the papacy. All of these theologians shared the belief that the ideal council was that of Ferrara–Florence (1438–45), which was summoned and directed by a pope.

The Fifteenth-Century Councils: Francisco de Vitoria, Melchor Cano, and Bartolomé Carranza

The Dominican theologian Francisco de Vitoria, founder of the School of Salamanca, was cautiously positive about general councils as useful to the church. However, he was not supportive of the strong conciliarism of the University of Paris. Vitoria’s successor at Salamanca, Melchor Cano, was much more a papalist, an opinion partially shared by Bartolomé Carranza, who attended the opening sessions of the Council of Trent (1545–63) and became archbishop of Toledo. Both Cano and Carranza rejected any claim to conciliar power over a reigning pope, although Carranza wrote more favourably about councils than did Cano. Their criticisms of the fifteenth-century councils of Constance (1414–18) and Basel (1431–49) foreshadowed the categorization of councils by Robert Bellarmine based on loyalty to the papacy. All of these theologians shared the belief that the ideal council was that of Ferrara–Florence (1438–45), which was summoned and directed by a pope.

Tres villas fortalezas islámicas en la provincia de Jaén. Segura de la Sierra, Iznatoraz y Santiesteban del Puerto

Estudio (investigación arqueológica o arquitectónica) de tres villas de la provincia de Jaén de ascendencia árabe, nacidas bajo la protección de encumbradas fortalezas (ḥiṣn): Segura de la Sierra, Iznatoraz y Santiesteban, la primera ya mencionada en el siglo XI y la tercera en el X. Iznatoraz no es mencionada en las crónicas árabes, si bien el topónimo es de ese origen. El estudio incluye la arquitectura mudejar de los siglos XIII y XIV añadida al castillo de Segura de la Sierra por obra de los Arzobispos de Toledo, dueños de la amplia tierra de la vecina Cazorla, constituida por esos prelados en «Adelantamiento de Cazorla», frente a las incursiones de almohades y nazaríes.

La sede primada durante el reinado de Pedro I de Castilla

One of the many facets offered by the controversial figure of Peter I of Castile is that which explores the relations he maintained with the Church of his Kingdom. In order to illustrate this, we have focused this article on what happened in the Primatial See of Toledo. It looks, firstly, from the inside out, reviewing the relations between four archbishops of Toledo and the monarch, and then, showing the internal realities of the archdiocese and its main institutions.

El arzobispado de Compostela, los obispados del noroeste de la península ibérica y el IV Concilio de Letrán de 1215

En este artículo se estudia y analiza críticamente la participación de los obispos del noroeste de la península ibérica en el IV Concilio de Letrán del año 1215, cuyo octavo centenario se celebra ahora. Se hace un pequeño repaso a la aplicación paulatina en este territorio de seis decisiones conciliares: la primera, el problema de la primacía de la Iglesia hispana, especialmente con las luchas entre los arzobispos de Toledo y Compostela, así como la imposición de un mayor control en la disciplina eclesiástica, las diversas disposiciones para la mejora de la vida de piedad de los fieles, una nueva regulación del sacramento del matrimonio, las medidas tomadas en relación con los judíos y el llamamiento a la cruzada.

Declinaciones de la reacción eclesiástica contra la Revolución francesa en España (1789-1808)

El objetivo de este trabajo es estudiar la respuesta de la Iglesia a la amenaza planteada por la Revolución francesa. Con tal fin, se utilizarán fuentes impresas y documentos de la época que nos permitirán conocer las diferentes posturas adoptadas por el clero español, siempre desde el punto de vista de la reacción. Así, se desarrollarán cuatro epígrafes que intenten abarcar la complejidad del pensamiento eclesial a partir de 1789. El primero, se dedicará al pensamiento contrailustrado, ya existente en las décadas previas, que verá en las Luces y la revolución a un solo rival. El segundo se centrará en la tentativa de renovación de la sinergia entre el poder eclesiástico y el monárquico, producida en los textos de los eclesiásticos más cercanos al poder, generalmente más próximos también a las Luces. El tercer epígrafe pone de manifiesto cómo un sector de la Iglesia comenzó a experimentar un proceso de desafección hacia el monarca absoluto y a acercarse a posturas ultramontanas. Finalmente, el cuarto apartado se centra en el cardenal Lorenzana como ejemplo de ese proceso. La conclusión de este artículo es que el pensamiento reaccionario español fue, ya en 1789, mucho más complejo de lo que la historiografía ha percibido tradicionalmente y que ni fue absolutamente oscurantista ni totalmente afecto a la monarquía.

La vida en el Colegio de Doncellas Nobles de Toledo

El Colegio de Doncellas Nobles de Toledo fue fundado por el cardenal Silíceo en 1551, destinado a formar a las mujeres como santas y cristianas esposas e instruidas amas de casa. Sólo serían admitidas aquellas niñas que pudiesen demostrar su ascendencia libre de sangre impura. Cuando se casasen recibirían una dote. A lo largo de los tiempos se realizaron a la institución muchas visitas de inspección que fueron tratando de poner orden en la relajación de la disciplina y desmadres producidos tanto en cuestiones administrativas, como económicas y de orden interno. Por fin el 20 de julio de 1988 se llegó a un acuerdo entre el Arzobispo de Toledo y Patrimonio Nacional. Por él se modificaron los Estatutos del Real Compatronato y se acordó convertir la institución en una residencia femenina.

The Fabric of Saintly Proof: Leocadia of Toledo from Orrente to Calderón

St Leocadia, a fourth-century Toledan Christian virgin and patron saint of the city, miraculously emerged from a sepulchre in the presence of Ildephonsus, Archbishop of Toledo, and the Visigothic King Recesvintus, in the 7th century. After this wondrous event, in which a fragment of her veil was cut as proof of her public visitation, her body was removed from Toledo to be preserved from the Muslim conquest, taken to Flanders and eventually repatriated to her home town at the request of Philip II as the Lutheran threat to the Spanish northern territories escalated. A wave of literature and images concerning her figure was produced in the wake of three events: the return of her relics to Toledo in 1587, those of Ildephonsus in 1596 and the inauguration of the chapel of Our Lady of the Tabernacle, also in Toledo, in 1616. The following essays consider why and how this virgin saint became instrumental in cementing the alliance of Church and Monarchy as well as buttressing the Archbishop of Toledo’s status as Primate of Spain in the early seventeenth century. Focusing on the historical, visual and literary portraits of Leocadia, they examine the manner in which Early Modern Spanish authors—Miguel Hernández, Lope de Vega, José de Valdivielso and Pedro Calderón de la Barca—and artists—Francisco Merino, Blas de Prado, Juan Pantoja de la Cruz, Antonio de Lanchares and Pedro Orrente—imagined and recreated the narrative of her sanctity paying particular attention to the function of public witness as effected by their works as well as by their readers and viewers.

En torno al cardenal Don Gil Álvarez de Albornoz y el platero sienés Andrea Petrucci: el relicario de la mano de Santa Lucía y el cáliz de San Segundo

This article deals with the complex and hitherto unpublished history of the arrival in Spain of two masterpieces of Sienese craftsmanship in silver and translucent enamel from the fourteenth century: the reliquary of the hand of St. Lucy in Toledo Cathedral and the San Segundo chalice in Avila Cathedral. The import of these important liturgical and devotional pieces, both signed by the Sienese goldsmith Andrea Petrucci, is inextricably linked with the Italian sojourn of cardinal don Gil de Albornoz, archbishop of Toledo and later cardinal of San Clemente and Sabina, and papal legate. The patronage exercised by the Castilian cardinal and his circle in Italy accounts for the commission and acquisition of these pieces, whose complex itineraries would eventually conclude in Toledo and Avila.

New Perspectives on the Spanish Civil War: The Gomá Archive

Archivo Goma: Documentos de la Guerra Civil. Edited by Jose Andres Gallego and Anton M. Pazos. Vols. 5-13. (Madrid: Consejo Superior de Investigaciones Cientificas. 2003-10. Vol. 5: Pp. 628; euro47,43; ISBN 978-84-00-08149-2. Vol. 6: Pp. 704; euro49,41; ISBN 978-84-0008222-2. Vol. 7: Pp. 672; euro48,08; ISBN 978-84-00-08302-1. Vol. 8: Pp. 752; euro57,69; ISBN 978-84-00-08335-9. Vol. 9: Pp. 672; euro47,12; ISBN 978-84-00-08429-5. Vol. 10: Pp. 520; euro45,19; ISBN 978-8400-08640-8. Vol. 11: Pp. 584; euro47,12; ISBN 978-84-00-08589-6. Vol. 12: Pp. 784; euro66,35; ISBN 978-84-00-08800-2. Vol. 13: Pp. 488; euro39,42; ISBN 978-84-00-09261-0.)The publication of the final volumes of the archive of Cardinal Isidro Goma y Tomas (1869-1940), archbishop of Toledo and primate of Spain dining the Spanish Civil War, concludes one of the most ambitious editorial projects in Spanish ecclesiastical history. Together with the published archive of Cardinal Francisco Vidal y Barraquer, archbishop of Tarragona and effective head of the hierarchy between 1931 and 1935 (Arxiu Vidal i Barraquer: Esglesia i Estât durant la Segonda Repulica Espanyola, 1931-1936, ed. Miquel Batilori and Victor Manuel Arbeloa, 4 vols., Barcelona, 197191), the Goma archive provides a wealth of material for the study of the Spanish Church during the most turbulent period of its modem history.1 Some of the documents have been published previously, particularly those related to the complex and difficult relations between the Holy See and the Francisco Franco regime over the extension of full diplomatic recognition. But the archive covers a broad range of subjects affecting every aspect of ecclesiastical and religious life during the Civil War. There are, to be sure, materials on minor topics such as the cardinal's intervention with the Nationalist authorities to expedite the export of olive oil to the Vatican or to secure reduced railway fares for the clergy. Some of the correspondence is formulaic such as the numerous letters of congratulation received by Goma from Spanish and foreign prelates on the occasion of the publication of the Collective Letter (1937) written by the cardinal on behalf of the Spanish hierarchy to the world's bishops to justify the Nationalist cause as a defense of Christian civilization. But there is abundant documentation on the central issues affecting the Church, including relations with the papacy, the immense task of reconstmction in the former Republican zone where nearly 7000 clergy and religious had perished, the very nature of the Nationalist regime and its ideology, the problem of the Chinch's reaction to the determination of the military to root out the autonomist sympathies of many Basque clergy in one of the country's most Catholic areas, and the educational role of the Church under Franco.Litde in Goma's background prepared him for the formidable difficulties he would face during the Civil War. Ordained in 1885 for his native Tarragona archdiocese, he served briefly as a parish priest, then received doctorates in theology and canon law. He spent more than two decades as a seminary professor before he assumed diocesan administrative posts and was promoted to the obscure bishopric of Tarazona in 1927. Pope Pius XI, using the power to appoint bishops freely as a result of the separation of church and state by the Republic, surprised ecclesiastical pundits of the day by appointing Goma archbishop of Toledo and primate of Spain in 1933. It is not entirely clear why the pope did not follow the customary practice of naming the prelate of a larger diocese to the most important position in the hierarchy.But Goma possessed important strengths. Although he was sixty-six when the war began and suffered from bouts of poor health, he worked tirelessly at the monumental task before him. His correspondence with bishops, clergy, government officials, generals, diverse figures in the Vatican, and even individuals of modest social standing reached impressive proportions. …

Alfonso VIII, the Castilian Episcopate, and the Accession of Rodrigo Jiménez de Rada as the Archbishop of Toledo in 1210

At the beginning of the thirteenth century in Castille, the initiative in the selection of prelates in the Catholic Church remained the purview of the crown. The processes developed in the canon law of the Church over the preceding two centuries constrained the operation of royal control but could seldom entirely frustrate it. The difficulties of communication and travel in the premodern age gave a usually insuperable advantage to local power. Nevertheless, local political realities shaped the royal advantage, and papal approbation and cooperation often was useful to offset them.

Las Navas de Tolosa en Chronicon mundi y en Historia de rebus Hispanie

Lucas, bishop of Tuy, and Rodrigo, archbishop of Toledo, are the authors of the two principal Latin histories of Spain written in the thirteenth century. They were also contemporaries and witnessed many of the same events related to the epic battle of Las Navas de Tolosa. Their individual narrations of the battle are not contradictory, but they do reveal vastly different conceptions of the factors that led to the battle, the nature of the enemies they confronted, and the meaning of the victory. An examination of these two descriptions of Las Navas reveals a surprisingly complex portrayal of this singular event and of the men responsible for its legacy.

The De Rebus Hispanie and the Mature Latin Chronicle in the Iberian Middle Ages

The De Rebus Hispaniae is one of three Latin chronicles produced at the court of Fernando III of Leόn-Castile (1218–1252), and its near contemporary translation into the Spanish of the period made it the most influential of them on the subsequent development of historical writing in Iberia. Its author was the then archbishop of Toledo, Rodrigo Jiménez de Rada (1210–1247), an intimate actor in and eyewitness of the many major events in Iberia. He himself was raised in Spanish Kingdom of Navarre and was educated in the universities of Bologna in Italy and Paris in France. That background enabled him to realize that the history of Iberia could not any longer be reduced simply to the history of Leόn-Castile. Writing from semiretirement after 1238 he reworked the traditional world chronicle to produce the first true history of Iberia.

Castile and al-Andalus after 1212: assimilation and integration of Andalusi architecture

The victory at Las Navas de Tolosa in 1212 had significant ramifications in the field of art history, enabling the assimilation of the art of al-Andalus into the kingdom of Castile – a phenomenon which would only become intensified with the passage of time – and allowing the Archbishop of Toledo, Rodrigo Jiménez de Rada (r. 1209–47) and King Alfonso X (r. 1252–84) to initiate a cultural project which would culminate in the Spain we broadly know today. This process required the integration of Andalusi territories, and more broadly implied an increasingly Arabized material culture divorced from its Islamic religious values, which is to say, its Islamic nature.

The Spanish Inquisition Refashioned: the Experience of Mary I's England and the Valladolid Tribunal, 1559

Philip II returned to Spain in 1559 to take up the reins of power and also to support the repression by the Valladolid Inquisition of supposed 'Lutherans' in that city and elsewhere. This study briefly examines the arrested groups in their Spanish context and then focuses on Philip's own experience of religious dissidence, particularly during his time as King of England, in 1554–58. This paper concentrates on the English experience of Philip and his entourage: their direct meeting with Reformed Christianity, in its religious and political aspects. The Spanish input into Mary I's attempt to restore the Catholic faith in England is considered, particularly in the context of the punishment and refutation of 'heresy'. For this purpose, special attention is given to the work of Fray Bartolomé Carranza, who produced influential texts in the context of the English 'restoration'. Ironically, though Archbishop of Toledo from 1557, Carranza himself became a prisoner of the Inquisition, yet his practical and written work, as well as the activities of other English and Spanish Catholic activists in Mary's reign, played a largely inadvertent part in laying down the guidelines of the Counter-Reformation Inquisition in Spain.

Alonso de Cartagena y la defensa de la exención del obispado burgalés frente al primado toledano

The bishop of Burgos Alonso de Cartagena’s defence of the privilege of exemption and the direct dependence upon the Holy See that his diocese of Burgos enjoyed with respect to the Archbishop of Toledo Alonso Carrillo de Acuna’s attempt to extend his rights of primacy to the diocese of Burgos and displace himself within his territory, carrying the lifted cross before him as a symbol of his authority. A study of the conf ict that developed from 1448 through 1453, with an exchange of spiritual sanctions between both prelates and royal and pontifical mediation in the dispute, which finalized with an agreement in June 1453, determining that the archbishop of Toledo, in the condition of “first in Hispania” and not as metropolitan, could have the lifted cross carried before him in the city and bishopric of Burgos, although the Toledan prelate had to recognize that the diocese of Burgos was exempt and depended directly on the Holy See.

Los miembros del Cabildo de la catedral de Toledo durante el arzobispado de Gaspar de Quiroga (1577-1594)

Gaspar de Quiroga was named Archbishop of Toledo after the death of Bartolome de Carranza. Because of his old age, he was a good candidate for Felipe II, who was preparing Archduke Alberto de Austria as the next archbishop. Quiroga had a good relationship with the cathedral chapter in the period of his prelacy due the knowledge he had about the affairs of the archdiocese and the fact that he had been placing their relatives and proteges in the consistory.

La imagen del arzobispo y cardenal Francisco Antonio de Lorenzana

Francisco Antonio de Lorenzana y Buitron (1722-1804) as an historic personage generates a projection in a continuous image. The author presents and analyses the portraits from his period as Archbishop of Mexico (1766-1772) and those from his period as Archbishop of Toledo (1772-1800), all testimonies of his social activities.