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Journal articles on the topic 'Reformation, spain'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

López Martínez, José Enrique. "Carmen Rabell. Rewriting the Italian novella in counter-reformation Spain. Tamesis, London, 2003; 172 pp." Nueva Revista de Filología Hispánica (NRFH) 54, no. 2 (July 1, 2006): 630–36. http://dx.doi.org/10.24201/nrfh.v54i2.2336.

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Darst, David H., and Carmen R. Rabell. "Rewriting the Italian Novella in Counter-Reformation Spain." Hispania 88, no. 1 (March 1, 2005): 124. http://dx.doi.org/10.2307/20063089.

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Rodríguez Solís, José Javier. "Reseña de: Olds, Katrina B., Forging the past. The invented histories in Counter-Reformation Spain." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 32 (July 16, 2019): 351. http://dx.doi.org/10.5944/etfiv.32.2019.22951.

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4

Olds (book author), Katrina B., and Guy Lazure (review author). "Forging the Past: Invented Histories in Counter-Reformation Spain." Renaissance and Reformation 40, no. 2 (October 5, 2017): 219–21. http://dx.doi.org/10.33137/rr.v40i2.28529.

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5

Olds, Katrina. "The Ambiguities of the Holy: Authenticating Relics in Seventeenth-Century Spain*." Renaissance Quarterly 65, no. 1 (2012): 135–84. http://dx.doi.org/10.1086/665837.

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Recent scholarship has shown that, even at the heart of the Catholic world, defining holiness in the Counter-Reformation was remarkably difficult, in spite of ongoing Roman reforms meant to centralize and standardize the authentication of saints and relics. If the standards for evaluating sanctity were complex and contested in Rome, they were even less clear to regional actors, such as the Bishop of Jaén, who supervised the discovery of relics in Arjona, a southern Spanish town, beginning in 1628. The new relics presented the bishop, Cardinal Baltasar de Moscoso y Sandoval, with knotty historical, theological, and procedural dilemmas. As such, the Arjona case offers a particularly vivid example of the ambiguities that continued to complicate the assessment of holiness in the early modern period. As the Bishop of Jaén found, the authentication of relics came to involve deeper questions about the nature of theological and historical truth that were unresolved in Counter-Reformation theory and practice.

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6

Selwyn, Jennifer D., and Allyson M. Poska. "Regulating the People: The Catholic Reformation in Seventeenth-Century Spain." Sixteenth Century Journal 30, no. 2 (1999): 501. http://dx.doi.org/10.2307/2544726.

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7

Tausiet, Maria. "Excluded Souls: The Wayward and Excommunicated in Counter-Reformation Spain." History 88, no. 291 (July 2003): 437–50. http://dx.doi.org/10.1111/1468-229x.00272.

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Rhodes, Elizabeth. "Indecent Theology: Sex and Female Heresy in Counter-Reformation Spain." Renaissance Quarterly 73, no. 3 (2020): 866–96. http://dx.doi.org/10.1017/rqx.2020.121.

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In 1636, the Spanish Inquisition tried María de la Cruz for heresy and having made a pact with the devil. Examination of her trial in light of information about sexual misconduct on the part of Catholic clerics, however, reveals that what drove María to the emotional and behavioral extremes that her accusers described was neither heresy nor the devil the authorities had in mind. Theologians who evaluated her case and also met with María discerned what those who only read the accusations against her were unable to know: María's devils were human men taking advantage of a poor, illiterate woman for sex.

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TAUSIET, MARÍA. "Taming Madness: Moral Discourse and Allegory in Counter-Reformation Spain." History 94, no. 315 (July 2009): 279–93. http://dx.doi.org/10.1111/j.1468-229x.2009.00455.x.

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10

Hsia, R. Po-chia, and Allyson M. Poska. "Regulating the People: The Catholic Reformation in Seventeenth-Century Spain." American Historical Review 105, no. 1 (February 2000): 290. http://dx.doi.org/10.2307/2652584.

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11

Behrend-Martínez, Edward. "‘Taming Don Juan’: Limiting Masculine Sexuality in Counter-Reformation Spain." Gender & History 24, no. 2 (July 10, 2012): 333–52. http://dx.doi.org/10.1111/j.1468-0424.2012.01685.x.

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12

Nalle, Sara T. "Inquisitors, Priests, and the People during the Catholic Reformation in Spain." Sixteenth Century Journal 18, no. 4 (1987): 557. http://dx.doi.org/10.2307/2540870.

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13

García García, Luciano. "From Lives to Discurso in the biographies of Thomas More: Roper, Harpsfield and Herrera." Sederi, no. 31 (2021): 7–30. http://dx.doi.org/10.34136/sederi.2021.1.

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This article compares the books about the Lifes of Thomas More written by Roper and Harpsfield and the work Tomás Moro by Fernando de Herrera. The comparison is taken as a case in point of the divergent early development of the biographical genre in England and in Spain. The three texts were written by Catholic humanists, but under different contexts, which produced different kinds of text. Roper’s and Harpsfield’s Catholicism, marked by a close contact with the Morean tradition, the English form of Counter-Reformation under Mary, and the Elizabethan reversion to Protestantism, makes them drift towards an early form of modern biography. Fernando de Herrera, however, sets out to write his text from the background of the Spanish Counter-Reformation and a different discursive and textual conception of life writing.

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14

Ahlgren, Gillian T. W. "Negotiating Sanctity: Holy Women in Sixteenth-Century Spain." Church History 64, no. 3 (September 1995): 373–88. http://dx.doi.org/10.2307/3168945.

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The past ten years have seen great strides in our understanding of the many forces at work in Counter-Reformation Spain. Historians and hispanists have demonstrated clearly that the Spanish religious landscape was complex and have elucidated several problems of interpretation. How readily did Spanish monarchs, religious leaders, and laity follow the decrees of the Council of Trent? How influential was the Spanish Inquisition in enforcing religious beliefs and behaviors? In what ways did religious reform involve assumptions about gender and differing religious roles for men and women? Finally, and more to my point, how did men and women respond to such assumptions and roles?

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15

Olds, Katrina B. "The “False Chronicles,” Cardinal Baronio, and Sacred History in Counter-Reformation Spain." Catholic Historical Review 100, no. 1 (2014): 1–26. http://dx.doi.org/10.1353/cat.2014.0029.

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16

Sousa, Lisa. "The Directory for Confessors, 1585: Implementing the Catholic Reformation in New Spain." Hispanic American Historical Review 100, no. 2 (May 1, 2020): 346–48. http://dx.doi.org/10.1215/00182168-8178413.

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17

Edwards, John. "Katrina B. Olds. Forging the Past: Invented Histories in Counter-Reformation Spain ." American Historical Review 121, no. 5 (December 2016): 1756–57. http://dx.doi.org/10.1093/ahr/121.5.1756.

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18

Cross, Robert. "Pretense and Perception in the Spanish Match, or History in a Fake Beard." Journal of Interdisciplinary History 37, no. 4 (April 2007): 563–83. http://dx.doi.org/10.1162/jinh.2007.37.4.563.

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The relationship between England and Spain in the post-Reformation period has long been portrayed as one between mutually exclusive, largely monolithic opposites. The manifold evidentiary and conceptual shortcomings of Glyn Redworth's heretofore well-received book, The Prince and the Infanta, only highlight the problems inherent in this view. Contra Redworth, the ongoing negotiations for an Anglo-Spanish match were for more than two decades the diplomatic centerpiece of a complex interchange in which cultural, political, intellectual, and commercial elements mixed and influenced one another to a surprising degree.

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19

Poska, Allyson. "Elusive Virtue: Rethinking the Role of Female Chastity in Early Modern Spain." Journal of Early Modern History 8, no. 1 (2004): 135–46. http://dx.doi.org/10.1163/1570065041268988.

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AbstractFor decades, scholars have emphasized the importance of female chastity in early modern Spanish society. Early modern thinkers enthusiastically promoted the notion in their works, Mediterranean anthropologists formulated a cultural model around female chastity through their studies, and early modern historians followed suit in their examinations of the Catholic Reformation. However, this analysis of recent works on gender and the extensive demographic literature on early modern Spain reveals that there is little evidence that female chastity was a priority for most Spaniards. Instead, demography, economy, class, and the influence of regional cultures may have had more of an impact on the development of sexual mores than any overarching cultural program.

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20

Machielsen, Jan. "Forging the Past: Invented Histories in Counter-Reformation Spain, by Katrina B. Olds." English Historical Review 132, no. 558 (August 23, 2017): 1324–26. http://dx.doi.org/10.1093/ehr/cex233.

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21

Cañete, Carlos. "Forging the Past: Invented Histories in Counter-Reformation Spain by Katrina B. Olds." Revista Hispánica Moderna 72, no. 2 (2019): 252–55. http://dx.doi.org/10.1353/rhm.2019.0020.

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22

Rubial García, Antonio, and Doris Bieñko de Peralta. "Święta Gertruda Wielka – kult i ikonografia w sztuce kolonialnej Nowej Hiszpanii." Sztuka Ameryki Łacińskiej 1 (2011): 189–211. http://dx.doi.org/10.15804/sal201108.

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The cult of St. Gertrude the Great was one of the most popular during the sixteenth and seventeenth centuries in Spanish America. This paper explores its presence in New Spain in orthodox and heterodox milieus, as depicted in manuscripts, printed books, and religious images and paintings. The medieval nun St. Gertrude – barely remembered today – was reinterpreted as a Counter-Reformation saint, set against Protestantism because of her German origins. She was ‘sworn’ in New Spain as Patroness of the city of Puebla, and was known for her interceding powers in preparing for death and as a champion in saving souls from Purgatory. Not only was her cult paramount in ecclesiastical circles (such as religious orders and the secular clergy) but also widespread among various lay sectors of New Spain’s society. Today still we may find traces of that devotion in some places of contemporary Mexico.

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23

Shuger, Dale. "The Language of Mysticism and the Language of Law in Early Modern Spain*." Renaissance Quarterly 68, no. 3 (2015): 932–56. http://dx.doi.org/10.1086/683856.

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AbstractAfter the Reformation, Catholics developed new ways to express interior religious experiences, including mystic visions. This article considers the epistemological impasse that arose when the Spanish Inquisition, created to prosecute covert Judaizers, was charged with discernment of mystical experiences. Close linguistic study of interrogations shows how a nondialogue between mystical and legal discourse pointed to a broader conflict between a newly interiorized religion and the public space of the law. Practically, these cases weakened the Inquisition; conceptually, they undermined the idea of an Inquisition. If Enlightenment reformers were able to argue for a secularization of the law, it was because a group of mystics and Inquisitors had made such thought possible.

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Rajput, Muhammad Arif, and Farid Samir Benavides-Vanegas. "Reformation of Criminal Justice System of Pakistan." European Scientific Journal, ESJ 18, no. 5 (February 21, 2022): 87. http://dx.doi.org/10.19044/esj.2022.v18n5p87.

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This paper analyzes the loopholes and faults in the Criminal Justice System of Pakistan (CJSP), which is under rising criticism for its ineffectiveness and has been ranked at 108th of the total 139 countries of the world in the Rule of Law Index, 2021. The poor and defective investigation by the police, without any effective prosecutorial or judicial supervision over the process of investigation, is mainly responsible for crippling the CJSP adversarial system, which needs to be reformed to make it effective. A comparative analysis will show that Latin American countries such as Chile, Argentina, México and Colombia have moved from an inquisitorial to an accusatorial system, claiming that this is the best way to protect fundamental rights and to reduce the ever-increasing impunity in these countries. By applying a comparative approach, it shows that both inquisitorial and adversarial system of justice have systematic weaknesses and strengths in their composition. This certainly has motivated the International Criminal Court (ICC), China, Spain, Italy and many other countries to develop an Adquisitorial System-mixed inquisitorial/adversarial system- to get the benefit of best practices of both the systems. The Pakistan case, in relation to the Latin American one, shows that what is important is not to analyze the system in the abstract, but to determine which one solves in a better way the problem a judicial system has: in Pakistan, law and order, given the limitations of police action; in Latin America, the protection of fundamental rights during the criminal process. The case in Pakistan shows that the problems the judicial system is facing can be solved by appealing to a combination of inquisitorial and accusatorial features. This paper concludes suggesting that the existing investigation phase of the CJSP should be transformed, by legal transplant, to an inquisitorial pre-trial investigation process, with necessary modifications, led by the investigative judge while the trial phase remains to be adversarial.

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25

Bilinkoff, Jodi. "Forging the Past: Invented Histories in Counter-Reformation Spain, written by Katrina B. Olds." Journal of Jesuit Studies 4, no. 1 (November 30, 2017): 128–30. http://dx.doi.org/10.1163/22141332-00401005-09.

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26

Nalle, Sara T. "Regulating the People: The Catholic Reformation in Seventeenth-Century Spain by Allyson M. Poska." Catholic Historical Review 86, no. 1 (2000): 129–30. http://dx.doi.org/10.1353/cat.2000.0135.

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27

García-Arenal, Mercedes. "Forging the Past. Invented Histories in Counter-Reformation Spain, written by Katrina B. Olds." Erudition and the Republic of Letters 2, no. 4 (October 3, 2017): 459–63. http://dx.doi.org/10.1163/24055069-00204004.

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28

Izbicki, Thomas M. ":The Directory for Confessors 1585: Implementing the Catholic Reformation in New Spain." Sixteenth Century Journal 50, no. 2 (June 1, 2019): 622–24. http://dx.doi.org/10.1086/scj5002151.

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29

López-Muñoz, Manuel. "¿Hubo “Retóricas Borromeas” Espanñlas?" Rhetorica 32, no. 3 (2014): 222–44. http://dx.doi.org/10.1525/rh.2014.32.3.222.

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This article argues that, contrary to Marc Fumaroli's claim in his classic work on sixteenth-century eloquence (1980), there does not exist in Spain such a thing as a group called “Borrhomaic Rhetorics”. Judging from Fumaroli's words, one might believe that Cardinal Charles Borromeo planned to produce a series of rhetorics in support of his ideas concerning the necessity of educating skillful preachers ready to spread the ideology of the Counter-Reformation all over Catholic Europe. However, the existence of such a plan cannot be ascertained from the available sources, nor can any clear results of it be established. Therefore, we should no longer talk about such a group.

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30

Laningham, Susan. "Maladies up Her Sleeve? Clerical Interpretation of a Suffering Female Body in Counter-Reformation Spain." Early Modern Women: An Interdisciplinary Journal 1 (September 1, 2006): 69–97. http://dx.doi.org/10.1086/emw23541457.

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31

Greeley, June-Ann. "“Who Would Believe What We Have Heard?”: Christian Spirituality and Images from the Passion in Religious Art of New Spain." Religion and the Arts 13, no. 2 (2009): 181–204. http://dx.doi.org/10.1163/156852909x422737.

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AbstractThe colonial art of New Spain/Mexico provides the viewer with a locus of examination into the robust Christianity that emerged over time out of a native spirituality newly laden with the contours and images from the Old World theology of late medieval/early Catholic Reformation Spain. Franciscan and especially Jesuit missionaries, impelled by a devotional zealotry, championed an apocalyptic vision of hope and suffering that was well suited for artistic expression. Religious art, whether or not patronized by European colonizers, became an instrument for the missionaries to teach and for the native artists to interrogate religious doctrine, and some artists, consciously or not, created their art as a response to that catechesis, a subtle fusion of ancient passion with the dramatic intensity of the new Catholic faith. One array of images in particular, that of the dolorous Passion of the Christ, was especially vibrant in the imaginations of the native artists and in the contemplation of the European missionaries and patrons. The image of the Suffering Servant resonated in the hearts and in the daily lives of the people just as it humbled missionary ardor, and excited a spiritual enthusiasm that forged an art of stunning doctrinal intimacy.

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García, Juan Luis González. "Retórica del decoro y censura de las imágenes en el Barroco temprano español." Rhetorica 32, no. 1 (2014): 47–61. http://dx.doi.org/10.1525/rh.2014.32.1.47.

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In Golden Age Spain, religious art functioned within the boundaries of a time-honoured corpus of ecclesiastical and rhetorical theory on the image, which attempted to prevent immoderate iconic veneration aided by metaphors taken from the well-known world of portraiture, themost imitative of pictorial genres. Counter-Reformation theologians and preachers also sought to reduce the artwork's impact on irrational sensibility by urging artists to avoid the undesirable effects of awkward or lascivious images. This article will explore howthe laws of decorumequipped Post-Tridentine Spanish imagery with aesthetic values meant to reconcile delectare with docere and movere, and how this finally resulted in a dispute between high culture and popular taste, between an art favored by royal collectors (painting) and another much more generalized as a result of ecclesiastical patronage (sculpture).

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33

Wright, A. D. "The Religious Life in the Spain of Philip II and Philip III." Studies in Church History 22 (1985): 251–74. http://dx.doi.org/10.1017/s0424208400007993.

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From the vividly autobiographic Life of St Teresa famous images of conventual life in sixteenth-century Spain have been derived; both the dark impression of unreformed monastic existence and the heroic profile of reformed regulars. Before and after that era the social, not to say political prominence of certain figures, friars and nuns, in Spanish life is notorious, from the reigns of the Catholic Monarchs to that of Philip IV and beyond. Modern historical research has indeed highlighted the contribution to political and ecclesiastical development, to early Catholic reform above all, of key members of the regular clergy under the Catholic Monarchs. For monastics, as opposed to mendicants, in post-medieval Spain, the extensive and meticulous researches of Linage Conde have put all Iberian scholars in his debt. The fascinating origins of the essentially Iberian phenomenon of the Jeronymites have recently received new attention from J.R.L. Highfield, but further insights into the true condition of the religious life in the Iberian peninsula of the supposedly Golden Age are perhaps still possible, when unpublished material is consulted in the Roman archives and in those of Spain, such as Madrid, Simancas, Barcelona and Valencia. Considerations of space necessarily limit what can be suggested here, but the development of monastic life in Counter-Reformation Spain is arguably best considered in its extended not just in its stricter sense: for parallels and contrasts, as well as direct influences, were not confined by the normal distinctions between the eremitic and the monastic, the monastic and the mendicant, the old and the new orders, or even the male and female communities. Furthermore the intervention of Spanish royal authority in Portuguese affairs between 1580 and 1640, not least in ecclesiastical and regular life, provides a useful comparative basis for consideration of truly Iberian conditions.

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34

Tingle, Elizabeth. "SACRED LANDSCAPES, SPIRITUAL TRAVEL: EMBODIED HOLINESS AND LONG-DISTANCE PILGRIMAGE IN THE CATHOLIC REFORMATION." Transactions of the Royal Historical Society 28 (November 2, 2018): 89–106. http://dx.doi.org/10.1017/s0080440118000051.

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ABSTRACTLong regarded as a medieval tradition which declined into insignificance after Luther, pilgrimage expanded considerably from the mid-sixteenth century, until well after 1750. This paper examines long-distance journeys to shrines, rather than sacred sites themselves, to explore how landscapes travelled were perceived, experienced and used by pilgrims in the Counter-Reformation. Using theory such as phenomenology, the focus is on autobiographical accounts of pilgrimages to two case-study sites, the Mont Saint-Michel in Normandy, northern France, and Santiago de Compostela in Galicia, north-west Spain, roughly between 1580 and 1750. These were shrines with origins in the early medieval period and which attracted a clientele over long distances. These pilgrimages were also in some way affected by religious conflict in the sixteenth century, whether by direct attack by Huguenots as at the Mont, or by war-time disruptions of its routes as with Compostela, as well as the theological and polemical attacks on the practice of pilgrimage itself by Protestant authors. Pilgrimage studies have examined ‘place’ – the shrine – but a focus on ‘landscape’ allows for a consideration of wider religious and cultural contexts, relations and experiences in this period of religious change.

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35

Espinosa, Aurelio. "The Grand Strategy of Charles V (1500-1558): Castile, War, and Dynastic Priority in the Mediterranean." Journal of Early Modern History 9, no. 3 (2005): 239–83. http://dx.doi.org/10.1163/157006505775008446.

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AbstractThis paper analyzes two imperial policies, the dynastic strategy of Charles V and the nationalist agenda of the Castilian clerical elite. The Protestant Reformation forced Charles to assess his priorities according to his conviction of religious unity and his dynastic claim of universal monarchy. Charles' ambitions compromised Spain's entrepreneurial agenda, which consisted of the defense of the Mediterranean against the Ottomans. Seeking to protect the coalescing transatlantic system and established commercial networks of Spanish businessmen, the Spanish administration under President Tavera (1524-1539) failed to convince Charles to focus on the Muslim enemy and to allow the German people to decide their own religious destinies. Instead, Charles sought to contain his universal monarchy in Europe, and his decision to restore religious unity in the empire resulted in the overextension of Spanish resources and the eventual decline of Spain.

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REILLY, TERENCE O'. ""Culture and Control in Counter-Reformation Spain", ed. Anne J. Cruz and Mary Elizabeth Perry (Book Review)." Bulletin of Hispanic Studies 72, no. 2 (April 1995): 222. http://dx.doi.org/10.3828/bhs.72.2.222.

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37

Bailey, Anne E. "Journey or Destination? Rethinking Pilgrimage in the Western Tradition." Religions 14, no. 9 (September 11, 2023): 1157. http://dx.doi.org/10.3390/rel14091157.

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Pilgrimage is undergoing a revival in western Europe, mainly as newly established or revitalised pilgrim routes, such as the Camino de Santiago in northern Spain. These trails have helped to foster the widespread idea that pilgrimage is essentially a journey: a spiritual or “meaningful” journey undertaken slowly, and preferably on foot, in the medieval tradition. The purpose of this article is to problematise this journey-oriented understanding of pilgrimage in Christian and post-Christian societies and to suggest that the importance given to the pilgrimage journey by many scholars, and by wider society, is more a product of modern Western values and post-Reformation culture than a reflection of historical and current-day religious practices. Drawing on evidence from a range of contemporary sources, it shows that many medieval pilgrims understood pilgrimage as a destination-based activity as is still the case at numerous Roman Catholic shrines today.

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Wibowo, Sugeng, Khudzaifah Dimyati, Absori Absori, Kelik Wardiono, Tomás Mateo Ramon, Arief Budiono, and Vanka Lyandova. "Islamic nomocracy: from the perspectives of Indonesia, Spain and Russia." Legality : Jurnal Ilmiah Hukum 31, no. 1 (April 15, 2023): 91–111. http://dx.doi.org/10.22219/ljih.v31i1.25358.

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The Indonesian Islamic nomocracy paradigm has a long history and a cultural relationship with the national struggle that coincides with political and religious orientations. The Islamic nomocracy is inseparable from the relationship between Islam and the state rather than being linked to Islamic doctrine and power. This research employed the normative sociological method. It used a philosophical approach from Barbour’s paradigm of the relationship between religion and science and Habermas’ thought on religion in public spaces. This research strives to analyze the Islamic nomocratic paradigm pattern prior to Indonesian independence as a crucial stage that influences the following eras, namely the post-independence era, the Old Order Era, the New Order Era, and the Post-Reformation era up to now. This research aims to find the basics and the development of the Islamic nomocracy in the Indonesian legal system. The roots of the Islamic nomocracy legal thought in Indonesia can be traced to the pre-independence era. In the development of Islamic kingdoms, there was a dialog and integration process between the Islamic nomocracy and the kingdom government. After the War of Java, the conflict and independence pattern was formed. Before Indonesian independence, the Islamic nomocracy thought developed into Pan Islamism which tended to be conical to legal formalization through the caliphate system. After Indonesia’s independence, some of the Islamic nomocracy legal thought recognized the state as one of the legal systems in Indonesia besides customary law and positive law. Then, Indonesia became a partly-Islamic Legal State with a constant up-and-down relationship with the state. The authors also completed this paper with perspectives of Spain and Russia as both have been ruled under Muslim governance.

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Rodríguez Nozal, Raúl. "Historical development of the pharmaceutical industry in Spain prior to Transition." Anales de la Real Academia Nacional de Farmacia 87, no. 87(03) (2021): 323–30. http://dx.doi.org/10.53519/analesranf.2021.87.03.07.

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Max Weber (1864-1920), in his classic Die protestantische Ethik und der Geist des Kapitalismus, tried to justify the unequal industrial development of the different European countries based on the religious division of the continent as result of the Lutheran Reformation; According to their approach, the establishment of Protestantism in the north and centre and Catholicism in the south became the northern areas prosperous and the southern areas depressed, encouraging a tendency in the Protestant countries towards factory work, in opposition to the Catholic preference for craftsmanship. As far as the pharmaceutical industry was concerned, this approach led to two different models: the Central European model, Protestant-inspired, and the Mediterranean model, established in mainly Catholic countries such as Spain. The pharmaceutical industry was the driving force behind the new therapeutics that emerged during the 19th century, and it did so by acting on the two fundamental components of the drug: composition and presentation; while the Central European and Anglo-Saxon countries were inclined to promote the composition, the Mediterranean pharmaceutical industry channelled its efforts towards the final consumer product, the “pharmaceutical speciality”. Taking this framework into account, our intention is to offer a general overview of the Spanish pharmaceutical industry prior to the Transition, based on a series of stages ranging from the emergence of drugstore pharmacies in the mid-19th century to the establishment of pharmaceutical laboratories during Franco’s regime, including the classification of what we know as industrial medicines (“secret remedies”, “specific” and “pharmaceutical specialities”), their legal recognition (Stamp Act and health registration), their raw materials and main pharmaceutical forms.

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FitzPatrick, Elizabeth. "THE EXILIC BURIAL PLACE OF A GAELIC IRISH COMMUNITY AT SAN PIETRO IN MONTORIO, ROME." Papers of the British School at Rome 85 (July 27, 2017): 205–39. http://dx.doi.org/10.1017/s006824621700006x.

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This paper presents the findings of a survey of the funerary monuments and burial vault of an exiled community of Gaelic Irish who were interred (1608–23) at San Pietro in Montorio, Rome. The site of their burial and commemoration had an eventful history that resulted in loss, fragmentation and alteration of the ledgers of élite members of the group, including those of the respective chiefs and earls of the Ulster lordships of Tyrone and Tyrconnell in Ireland. The original form and layout of the ledgers and their inscriptions is proposed and they are examined in the context of their setting in a Franciscan church patronized by Philip III of Spain. The ledger inscriptions commemorate both the suffering and Counter-Reformation confessional identity of the Gaelic Irish as Catholic exiles. They indicate tension between the complex political circumstances of the exiles’ lives in Rome and a concern to provide an appropriate burial site publicly reflecting their status and piety.

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Hsia, Ronnie Po-chia. "War Saints: The Canonization of 1622." Journal of Early Modern Christianity 9, no. 2 (November 1, 2022): 201–26. http://dx.doi.org/10.1515/jemc-2022-2027.

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Abstract The five new saints added to the feast days of the Catholic Church in 1622 occurred in the middle of two wars: the 30 Years’ War in Central Europe between Protestants and Catholics, and the resumption of the struggle by the Dutch to gain independence from Spain. Coming as the result of intense lobbying by different ecclesiastical and political interests, the canonization of 1622 provided an excellent window to observe the mentality of Counter-Reformation Europe. This is accomplished by a close reading of the reports of festivities and celebrations that took place in Rome, Prague, cities of Catholic Germany, in France and Lorraine, in Madrid, where the Spanish capital celebrated their four new national saints, and finally in Antwerp, near the frontlines in the Spanish Netherlands. In the uneven reception of the five saints, those of the Jesuits Ignatius and Xavier stood out, as models for Spanish military valor and global empire.

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Phipps, Kathryn. "Hope from the Ashes: Juan Pérez de Pineda’s Mystical Body beyond Neoplatonic Consolation." Journal of Early Modern Christianity 11, no. 1 (April 1, 2024): 53–76. http://dx.doi.org/10.1515/jemc-2024-2003.

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Abstract Juan Pérez de Pineda (ca. 1500–1567) was one of Spain’s most prolific reformers, and yet theological analysis of his work often dismisses the originality of his corpus. This article returns to Pérez’s two primary theological treatises to reconsider Pérez’s relationship to Neoplatonism by examining Pérez’s vision of mystical union in the context of consolation narratives. Pérez published his Brief Treatise of Doctrine and Consolatory Epistle from exile in Geneva, in the same year his colleagues were executed in the notorious autos-de-fe often credited with eradicating Protestantism from Spain. Taken together, these works reveal Pérez’s ambivalence towards Neoplatonic imagery, adapting and rejecting language of ascent in his description of mystical union as a present reality, unimpeded by the flesh. Noting a curious absence of Neoplatonic strategies common across humanist, mystical, and Reformed traditions, Pérez’s unique rejection of language of purification of the soul is poised to grant insight, with future study, into the intersections and transformations of Reformation theology in the Spanish milieux.

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Carrión, María. "Scent of a Mystic Woman: Teresa de Jesús and the Interior Castle." Medieval Encounters 15, no. 1 (2009): 130–56. http://dx.doi.org/10.1163/138078508x286897.

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AbstractIn 1577 Teresa de Jesús composed the Interior Castle, an account of her spiritual experiences that deployed architectural images designed to incite readers to piety and devotion. Critical readings have identified the castle as a spiritual and aesthetic emblem of Christian hegemony, emplotting de Jesús's works in the rhetorical frame of Reconquista narratives. But the Castle, like the houses in the 1562 Book of Life and the palaces in the 1562-1564 Way of Perfection, moves readers to remember landscapes that differ from a monocultural event, as it narrates the ultimate spiritual encounter in frank dissidence with the hegemonic politics and aesthetics of Catholicism that became the law of the land in Spain after 1492. In line with a diversity of medieval mystical traditions from Europe and the Middle East, the choice of a castle—a key architectural sign of the Middle Ages—as the place of paradox, memory, and experience of the sublime offers clues that de Jesús figured out a way to communicate what seemed to be an unaccountable event in Counter-Reformation Spain: being in the presence of divinity and living to tell such story in cross-confessional terms. This essay analyzes the polysemic traces of the castle built by this mystic woman with the figurative fragrance of multicultural medieval Iberia, a space where she carefully negotiated war, crusades, and other kingdoms of heaven with contemplation, survival (pervivencia), and adaptation.

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Hamilton (author, first book), Alastair, Henry Kamen (author, second book), and Robert Richmond Ellis (review author). "Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados; The Phoenix and the Flame: Catalonia and the Counter Reformation." Renaissance and Reformation 31, no. 2 (January 23, 2009): 80–82. http://dx.doi.org/10.33137/rr.v31i2.11616.

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Gardner, Peter R., and Benjamin Abrams. "Editorial." Contention 8, no. 2 (December 1, 2020): v—vii. http://dx.doi.org/10.3167/cont.2020.080201.

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Even amid a global pandemic, contention never ceases. Despite governmental restrictions on public assembly in countries across the globe and the societal fears of transmission, the COVID-19 pandemic has nonetheless been a period of widespread contentious action. The Black Lives Matter protests in the United States sparked a host of antiracist protests worldwide, in the United Kingdom, Spain, Belgium, Ireland, Australia, South Korea, and elsewhere. In May, after a brief lull, the prodemocracy movement in Hong Kong resumed street action. In August, thousands amassed in Minsk to oppose the result of the Belarussian presidential election, alleged by many to be fraudulent. Days later, large crowds of demonstrators gathered in Bangkok calling for reformation of the Thai monarchy and the dissolution of Prayut Chan-O-Cha’s government. At the time of writing, the environmentalist group Extinction Rebellion appears poised for mass action in Westminster to call for a political response commensurate with the scale of the climate crisis to be passed into UK legislation. All this is to say that even when societies lock down, opportunities for contention most certainly remain open.

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Cui, Wei. "The Digital Services Tax on the Verge of Implementation." Canadian Tax Journal/Revue fiscale canadienne 67, no. 4 (December 27, 2019): 1135–52. http://dx.doi.org/10.32721/ctj.2019.67.4.sym.cui.

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France enacted the digital services tax (DST) in 2019, and similar legislation is pending in the United Kingdom, Spain, Italy, and other countries. The DST can be viewed as a tax on location-specific rent (LSR), and it arguably solves genuinely new problems in international taxation. The author briefly reviews this justification of the DST and further examines the DST design in light of three criticisms. The first criticism is that certain features of the DST render it similar to distortionary import tariffs. The second is that the DST would not be borne by digital platforms but would only be shifted to platform users. The third is that governments promoting the DST seem not to characterize it as a tax on LSR but, instead, have advocated reforming the income tax. The author suggests ways of rationalizing the DST's tariff-like features, refutes casual arguments about the DST's incidence, and offers a framework for understanding why small economies might advocate simultaneously for the DST and for the reformation of international income taxation.

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Revilla-Rivas, Marta. "Inventorying St Alban’s College Library in 1767: The Process and its Records." British Catholic History 35, no. 2 (October 2020): 169–89. http://dx.doi.org/10.1017/bch.2020.17.

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St Alban’s English College in Valladolid, established at the height of the Catholic Reformation for the training of English secular clergy under the rule of Spanish Jesuits, underwent an alteration in its management after the expulsion of the religious order from Spain in 1767. As part of this process, numerous valuable archival records were produced which have not, thus far, been studied. This article analyses a portion of these documents: the surviving manuscript inventories of the library. It also considers the series of governmental orders issued by the Spanish authorities as part of the process of expulsion and examines how these orders shaped the production of the library inventories. It offers an overview of the contents of the catalogues, with descriptions of some of those specific book entries that make these inventories unique. The study of these archival documents provides insight into, and understanding of, a key moment in the College history: its shift from Spanish Jesuit control to an English secular one and the difficulties that the Spanish authorities faced because of this change in the College’s national identity.

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Wilkinson, Catherine. "Planning a Style for the Escorial: An Architectural Treatise for Philip of Spain." Journal of the Society of Architectural Historians 44, no. 1 (March 1, 1985): 37–47. http://dx.doi.org/10.2307/990059.

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This article analyzes and interprets an unpublished Spanish architectural treatise that was written for Philip II while he was Prince Regent (c. 1550). The manuscript did not previously attract attention because it was mistakenly described as written for the king's son Philip (later Philip III) in the 1590s. The treatise, which is by no means a masterpiece of architectural literature, derives mainly from L. B. Alberti's De re aedificatoria, but the anonymous Spanish author used his sources selectively to make an explicit connection between morality and a restrained and orderly classical style. He was not concerned so much with buildings as such but rather with their moral dimension and their relevance to the contemporary Spanish state. His concern to articulate the principles of a Catholic, as opposed to pagan, classical style is matched by his eagerness to reform Spanish architectural practice along the lines suggested by Alberti. Simply as an expression of Counter-Reformation aesthetics the treatise is precocious and exceptionally explicit. The treatise was prepared for Philip who, the author states, requested it, which makes it the only known piece of architectural writing prepared especially for him. It brings crucial evidence about Philip's concerns with architecture in the 1550s, before the beginning of the Escorial in 1563, a subject for which historians were reduced to conjecture. The treatise adumbrates a program for reform that is virtually identical to the one Philip actually adopted in 1559. The evidence of the treatise suggests that the strong ideological implications of the style of the Escorial are not simply a post facto gloss but were a deliberate factor in the inception of the design.

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Canales Ramírez, Diego. "Efectos de la reforma protestante en el sistema de relaciones internacionales de Europa Occidental." Revista de Historia y Geografía, no. 32 (May 24, 2018): 41. http://dx.doi.org/10.29344/07194145.32.1259.

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Las críticas de Martín Lutero a la Iglesia Católica provocaron una fuerteconvulsión en el seno de la sociedad occidental, pero también provocaron uncambio ideológico que repercutiría fuertemente en el sistema de relacionesinternacionales de Europa Occidental, al generar una polarización entre dosbloques de Estados claramente enfrentados. Por un lado, se encontraban lospaíses que adoptaron la Reforma, especialmente aquellos del norte de Europa,sobre todo Inglaterra, Suecia y Dinamarca, y por el otro lado, aquellos queaún seguían fieles ideológicamente al mandato del papado, como España.La Reforma permite a los Estados que adoptan dicha confesión el control dela Iglesia por el Estado, y a través de ésta, obtener beneficios económicosque permiten el enriquecimiento de las arcas fiscales, pero que generaronuna separación en Europa entre un bloque católico y otro protestante, queconducirían a enfrentamientos armados entre ambos.Palabras clave: Reforma Protestante, Iglesia, Relaciones Internacionales,EuropaEffects of the protestant reformation in the international relations system in Western EuropeAbstractMartin Luther’s criticism about the Catholic Church provoked a strong convulsionwithin Western society, but also an ideological change that wouldimpact heavily on the system of international relations in Western Europe,generating a polarization between two blocks of States clearly confronted.On the one hand, there were countries that adopted the Reformation, especiallythose in Northern Europe, as England, Sweden and Denmark, and on the other hand, those who were still ideologically faithful to the mandate of the Papacy, as Spain. The reform allows States adopting such a confession to have control over the Church and through it, to get economic benefits that allow the enrichment of the treasury, but that created a separation in Europe between Catholics and Protestants leading to armed conflicts between them.Keywords: Protestant Reformation, Church, international relations, EuropeEfeitos da reforma protestante no sistema de relações internacionais da Europa OcidentalResumoAs críticas de Martín Lutero a Igreja Católica provocaram uma forte convulsãono seio da sociedade ocidental, mas também provocaram uma mudançaideológica que repercutiu fortemente no sistema de relações internacionaisda Europa Ocidental, ao gerar uma polarização entre dois blocos de Estadosclaramente enfrentados. Por um lado, encontram-se os países que adotarama Reforma, especialmente aqueles do norte da Europa, especialmente Inglaterra,Suécia e Dinamarca, e por outro lado, aqueles que ainda eram fiéisao mandato do papado, como Espanha. A reforma permite aos Estados queadotam dita confissão o controle da Igreja sobre o Estado e, através dela,obter benefícios económicos que permitiram o enriquecimento das arcasfiscais, mas que geraram uma separação na Europa entre um bloco católicoe outro protestante, que conduziriam a confrontos armados entre os dois.Palavras-Chave: Reforma Protestante, Igreja, Relações Internacionais,Europa

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Gómez-Pazo, Alejandro, Augusto Pérez-Alberti, and Xose Lois Otero Pérez. "Recent Evolution (1956–2017) of Rodas Beach on the Cíes Islands, Galicia, NW Spain." Journal of Marine Science and Engineering 7, no. 5 (April 30, 2019): 125. http://dx.doi.org/10.3390/jmse7050125.

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Sedimentary coastal areas change rapidly and are economically and environmentally important. This research focuses on determining the extent to which natural dynamics and human activity have contributed to visible changes on Rodas, Cíes Islands in southwestern Galicia (NW Spain). The number of visitors to the islands has increased in recent years, and the port infrastructure has therefore been expanded. Previously, this zone experimented with important sand extraction phases. These changes have influenced the ecosystem directly by modifying the sedimentary behavior and indirectly by promoting even greater numbers of visitors to the area. Aerial images and orthophotographs of the study zone were examined to identify changes that have taken place over the last sixty-one years (1956–2017). Changes in the position of the shoreline, defined as the boundary of the dune vegetation, were mapped at different times between 1956 and 2017. Changes in the shoreline were quantified using GIS (Geographic Information System) technology and Digital Shoreline Analysis System (DSAS) software. The findings revealed that the system regressed by more than 30 m between 1956 and 1981, in part as a result of sand extraction. We also identified different erosion/accretion phases that occurred before the reformation of the Rodas dock in 2010. The system is currently undergoing important changes, especially in the northern area, with a regression of 14.14 m in the last seven years. In this context, LiDAR analysis from 2010 and 2015 using Geomorphic Change Detection (GCD) tools allowed variations in the dune system to be verified. The elevation in the study zone increased in 83% of the area, mainly in the frontal dune and close to the winter inlet (north sector). However, the variations were very small.

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