Relevant bibliographies by topics / Freemasons. Spain

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Academic literature on the topic 'Freemasons. Spain'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Freemasons. Spain"

1

Arrieta-López, Milton. "Freemasonry in Colombia (18th-19th centuries): French or continental origin, leading Freemasons, the Catholic Church, political parties and revolutionary elements in South America." Perseitas 9 (November 5, 2020): 1. http://dx.doi.org/10.21501/23461780.3777.

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The history of Colombian Freemasonry can be divided into three clearly identifiable stages, this work focused on the first historical stage characterized by the influence of continental European Freemasonry. This article analyzed the essence of French freemasonry on the origin of the Colombian nation-state. The impact of operative or patriotic lodges in South America was reviewed in general, as well as the relations between the Catholic Church and the 19th-century leading freemasons. The methodology used is documentary review, bibliographic and critical analysis when consulting, reviewing and analyzing reference sources. The article attempts to gauge the scope of the masonic influence on the process of independence from Spain, and it arrives at the conclusion that without the intervention of masonic elements the revolutionary goals would not have materialized in the way they did.
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Preston, Paul. "A Catalan contribution to the myth of the contubernio Judeo-Masónico-Bolchevique." Modern Italy 16, no. 4 (November 2011): 461–72. http://dx.doi.org/10.1080/13532944.2011.611230.

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One of the principal justifications for the military coup of 1936 and the subsequent plan of extermination behind right-wing violence in the Civil War was the accusation that the Second Republic was the anti-Spanish instrument of the Jewish-Masonic-Bolshevik conspiracy. Thus, when the conspirators declared that punishment had to be inflicted on freemasons, liberal politicians, journalists, school-teachers, professors, as well as on leftists and trade-unionists, they used the idea of an evil Jewish conspiracy to destroy the Christian world. Of all of the writers who called for an assault on progressive Spain, those who might be termed the ‘theorists of extermination’, the most influential was the Catalan priest, Juan Tusquets Terrats (1901–1998). Awareness and approval of The Protocols of the Elders of Zion was promoted through his enormously popular writings. During the Civil War, he became an adviser to Generals Mola and Franco and his file-card index of names of supposed freemasons was part of the infrastructure of repression.
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3

Mörner, Magnus. "The Expulsion of The Jesuits From Spain and Spanish America In 1767 in Light of Eighteenth-Century Regalism." Americas 23, no. 2 (April 2004): 156–64. http://dx.doi.org/10.2307/980582.

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When Expelling the Jesuits from his realm in 1767, Charles III of Spain explained this extraordinary measure in only vague and mysterious terms. He said he was “moved by weighty reasons, conscious of his duty to uphold obedience, tranquility and justice among his people, and (was also acting) for other urgent, just, and compelling causes, which he was locking away in his royal breast.” Furthermore, the first part of the report of the committee preparing the expulsion, the Extraordinary Council of Castile, a report which must have contained the motivation, has been missing since at least 1815. The whole history of the expulsion has thus been shrouded in an air of mystery. Historians have not been satisfied with pointing to possible Jesuit implication in the so-called “Hat and Cloak Riots ” of 1766, which caused the Extraordinary Council to be set up to undertake the inquiry that less than a year later produced the royal decision to expel the Jesuits. Instead, they have suggested other explanations according to their gift of imagination and their religio-political orientation. Several theories of “conspiracy ” have been advanced. Either the Freemasons, impious Voltairians or the manteistas, that is, intellectuals of poor background, supposedly resentful of the snobbism of Jesuit education, have been held responsible for such “conspiracies ” against the Jesuits. Important documentation from the Extraordinary Council, which almost compensates for the lost piece, has been easily available since the 1890’s.
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4

Moret-Miranda, Karo. "Incorporating the Averse. Emulating Freemasonry?" Revista de Estudios Históricos de la Masonería Latinoamericana y Caribeña 12, no. 1-2 (July 1, 2020): 337–38. http://dx.doi.org/10.15517/rehmlac.v12i1-2.41637.

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The researcher Karo Moret-Miranda has defended a doctoral thesis dissertation, entitled “Incorporating the Averse. Emulating Freemasonry? Approach to racial and hermeneutical entanglement in the Abakuá religious exercitatio” at Pompeu Fabra University in Spain the December 20th, 2019.
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5

Ruiz Sanchez, José-Leonardo. "Protestantismo y Masonería en la España contemporânea." e-Letras com Vida: Revista de Estudos Globais — Humanidades, Ciências e Artes 01 (2018): 177–94. http://dx.doi.org/10.53943/elcv.0118_15.

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Catholicism, deeply rooted in Spain until nowadays, made the heterodoxies that Protestants and Masons represented in modern times build bridges of collaboration among them, when the legal framework for freedoms allowed it, in their fight against the common enemy which was the Church of Rome. Studies observe that this was a fact, above all from 1868 until the beginning of the last civil war (1936) when there was a regime of tolerance and, promptly, religious freedom, within the constitutional frame. The close relationship between Masons and Protestants was seen in some common projects: in the commitment to an ideology of liberalism that was more progressive, democratic and even republican (supporters of religious freedom), the fight for a secular school or at least neutral in religious matters, outreach to the less favoured sectors of society, etc. However, concerning the number of Protestants framed in the ranks of Freemasonry, studies — still partial — show that the number was low possibly due to the also limited number of followers that had the different reformed churches in Spain.
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6

Bermejo Barrera, José Carlos. "Una escuela para el odio: los demonios familiares de la Historia de España." Historiografías, July 4, 2019, 51–65. http://dx.doi.org/10.26754/ojs_historiografias/hrht.2019173828.

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Resumen Las historias nacionales son relatos en torno a un protagonista, el pueblo, que permanece vivo a lo largo de los siglos. La historia no se puede escribir sin documentos ni hechos, pero los relatos históricos se estructuran mediante unos meta-relatos, que dan sentido y significado al proceso histórico global. A partir del siglo XV y hasta el siglo XX, las Historias de España se construyeron como relatos acerca de una identidad escindida. Ello se debió al omnipresente miedo a las personas con identidades ocultas: marranos, espías protestantes, traidores y quinta columnistas y luego masones o liberales, nacionalistas y comunistas. Todo ello creó un discurso interminable y generador de odio sobre la traición y los traidores ocultos. Palabras clave Historia de España, relato, odio, traición Abstract National histories are stories about a protagonist, the people, who remain alive throughout the centuries. History cannot be written without documents or facts, but historical accounts are structured through meta-stories, which make sense of and give meaning to the global historical process. From the fifteenth century and until the twentieth century, the History of Spain books were constructed as narratives about a split identity. This was due to the omnipresent fear of people with hidden identities: “marranos”, protestant spies, traitors and fifth columnists and then freemasons or liberals, nationalists and communists. All this created an endless discourse generator of hatred about treason and hidden traitors. Key words Historia de España, narrative, hatred, treason.
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7

Ginard Féron, David. "Ateo Martí un activista anticlerical en la Segunda República (1931-1936) = Ateo Martí, an anticlerical activist in the Second Spanish Republic (1931-1936)." HISPANIA NOVA. Primera Revista de Historia Contemporánea on-line en castellano. Segunda Época, January 14, 2020, 147. http://dx.doi.org/10.20318/hn.2020.5102.

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Resumen: El periodista, pequeño empresario y activista social Mateo Martí Miquel “Ateo Martí” (1889-1936) es una de las figuras más significativas del movimiento anticlerical en la España de los años treinta. Nacido en Mallorca, era masón y militó en el republicanismo, el PSOE, y el PCE, formación por la que fue candidato en las elecciones a Cortes de noviembre de 1933. Fundador de la Liga Laica de Mallorca (1930), dirigió la revista La Sotana Roja (1931) y promovió la Liga Atea (1932-33). Durante la Segunda República, protagonizó numerosas polémicas con los poderosos sectores conservadores y clericales de la isla. Su trágico final, tras el golpe de Estado de julio de 1936, es sumamente representativo de la suerte corrida por un gran número de librepensadores españoles del primer tercio del siglo XX.Palabras clave: anticlericalismo, Segunda República, masonería, comunismo, represión franquista.Abstract: The journalist, small entrepreneur and social activist Mateo Martí Miquel "Ateo Martí" (1889-1936) is one of the most significant figures of anticlericalism in the 1930s Spain. Born in Mallorca, he was a freemason and he was active in republicanism, the PSOE and the PCE, for which he was a candidate in the general election in November 1933. Founder of the Laic League of Mallorca (1930), he run the magazine La Sotana Roja (1931) and promoted the Atheist League (1932-33). During the Second Spanish Republic, he led numerous polemics with the powerful conservative and clerical sectors of the island. His tragic end, after the coup d'état of July 1936, is highly representative of the fate of a large number of Spanish freethinkers of the first third of the 20th century.Keywords: anticlericalism, Second Spanish Republic, freemasonry, communism, Francoist repression.
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Books on the topic "Freemasons. Spain"

1

Ma. José Lacalzada de Mateo. El cimiento mixto en masonería: El derecho humano en España (1893-1963). Madrid: Fundación María Deraismes, 2007.

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2

Vallcanera, José Torregrosa. La masonería española y sus postulados fundamentales. Viladecavalls, Barcelona: M.C.E. Horeb, 1990.

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Ferré, Pere Sánchez i. La lògia Lealtad, un exemple de maçoneria catalana (1869-1939). Barcelona: Alta Fulla, 1985.

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4

Lavaur, Luis. Masonería y ejército en la Segunda República, 1931-1939. [Madrid]: L. Lavaur, 1997.

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5

Contreras, Guillermo Portilla. La consagración del derecho penal de autor durante el franquismo: El Tribunal Especial para la Represión de la Masonería y el Comunismo. Granada: Comares, 2009.

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6

Ramo, Vicent Sampedro. La maçoneria valenciana i les lògies accidentals durant la Guerra Civil. València: Generalitat Valenciana, Consell Valencià de Cultura, 1997.

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7

la, Cierva Ricardo de. La infiltración: Documentos y conclusiones sobre la infiltración marxista y masónica en la Iglesia española y universal dle siglo XX. Navalcarnero, Madrid: Editorial Fénix, 2008.

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8

la, Cierva Ricardo de. Misterios de la historia. Barcelona, España: Planeta, 1992.

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la, Cierva Ricardo de. Misterios de la historia. Barcelona, España: Planeta, 1990.

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10

El cimiento mixto en masonería: El derecho humano en España (1893-1963). Madrid: Fundación María Deraismes, 2007.

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Book chapters on the topic "Freemasons. Spain"

1

Lambe, Ariel Mae. "Cuba Can Be Proud of Her Sons." In No Barrier Can Contain It, 131–61. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652856.003.0006.

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Chapter 5 returns to Cuban volunteers in Spain to explore the function and significance of their transnational identities and experiences. Due to colonialism, neocolonialism, and migration, Cubans were transnational—shaped by movement, connection, and exchange across borders and oceans. In particular, Cuba had ties with Spain and the United States, which gave Cuban volunteers special roles as translators and network builders and made them especially valuable to Spaniards and English-speaking volunteers. Another fundamental characteristic of volunteers was political and ideological diversity, which also characterized antifascism on the island. Chapter 5 studies two domestic groups whose commitment to the Spanish Republic did not rest primarily on leftist ideology but rather on other types of transnational identifications tied to domestic concerns: Cubans of African descent and Freemasons. Examining these two groups along with the Cuban volunteers, chapter 5 explores the connections between transnationalism and continuity from Cuba’s struggle to Spain’s.
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