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Journal articles on the topic 'Spanish Inquisition'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Garza, Kimberlee. "Spanish Inquisition." Teaching History: A Journal of Methods 32, no. 2 (September 1, 2007): 105–6. http://dx.doi.org/10.33043/th.32.2.105-106.

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Helen Rawlings has written a first-rate introduction to the complex study of a subject that has entertained a second awakening within the scholarly world of historical literature. Intended for the mature student or general interest reader, The Spanish Inquisition is written almost in textbook form, providing for an easy to understand and well-organized volume of work. Rawlings examined both the work of past scholars and the newer research done by British, European, and American scholars, to establish a clear understanding of the structure of the Inquisition as an institution; when and where activity was most present; and the short and long term effects it had on Spanish society and culture. With over 41 books cited in this volume, combined with the author's authority on the subject, this is an excellent resource and a thought-provoking read.

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Baudry, Hervé. "Medicine and the Inquisition in Portugal (Sixteenth and Seventeenth Centuries): People and Books." Early Science and Medicine 23, no. 1-2 (July 19, 2018): 92–113. http://dx.doi.org/10.1163/15733823-02312p06.

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Abstract The Tribunal of the Inquisition was established in Portugal in 1536. This paper deals with three aspects concerning medicine in sixteenth- and seventeenth-century Portugal: the institution and its members, the medical practitioners, and the books. On the one hand, doctors were necessary to carry out specific duties in the life of the Inquisition. On the other hand, a significant percentage of the victims of the Inquisition were medical professionals, the overwhelming majority being New Christians accused of Judaism. Finally, as did the Roman and Spanish Inquisitions, the Portuguese Holy Office looked after the censorship of books, many of which dealt with medical matters.

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Greenleaf, Richard E. "The Great Visitas of the Mexican Holy Office 1645-1669." Americas 44, no. 4 (April 1988): 399–420. http://dx.doi.org/10.2307/1006967.

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Mexico's Tribunal of the Holy Office of the Inquisition founded by Philip II in January 1569 had developed its bureacratic structure by the first decade of the seventeenth century. Spectacular autos de fé between 1574 and 1601 allowed the Tribunal to establish its reputation in the colony and to augment its financial base beyond the yearly 10,000 peso subvention provided by the Spanish monarchy. Trials of crypto-Jews in the 1590s netted considerable income and caused the king to cease his payment of inquisitional salaries for a time. During the first decade of the seventeenth century the Tribunal petitioned the crown to assign the income from a series of cathedral canonries for support of the Inquisition bureaucracy. Between 1629 and 1636 “reserved” canonries were established for Holy Office income and by 1650 nine of these were generating the Inquisition's salary budget. It was always understood that royal subsidies were to decrease as canonry income paid salaries. All other expenses had to come from judicial fines.

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Kamen, H. "The Spanish Inquisition." English Historical Review CXXI, no. 492 (June 1, 2006): 927–28. http://dx.doi.org/10.1093/ehr/cel169.

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Juif, Dácil, Joerg Baten, and Mari Carmen Pérez-Artés. "NUMERACY OF RELIGIOUS MINORITIES IN SPAIN AND PORTUGAL DURING THE INQUISITION ERA." Revista de Historia Económica / Journal of Iberian and Latin American Economic History 38, no. 1 (November 20, 2019): 147–84. http://dx.doi.org/10.1017/s021261091900034x.

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ABSTRACTWe assess the numeracy (age heaping) of religious minorities, particularly Jews, and other defendants of the Spanish and Portuguese Inquisitions, and compare it with the general Iberian population. Our database includes 13,000 individuals who took part in Inquisition trials, and 17,000 individuals recorded in censuses and parish registers who serve as a control group. We thoroughly discuss the representativeness of our samples for the populations we aim to capture. Our results point at a substantial numeracy advantage of the Judaism-accused over the Catholic majority. Furthermore, Catholic priests and other groups of the religious elite who were occasional targets of the Inquisition had a similarly high level of numeracy.

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6

Homza, Lu Ann. "The Spanish Inquisition and the Inquisitional Mind. Ángel Alcalá." Journal of Religion 69, no. 3 (July 1989): 406–7. http://dx.doi.org/10.1086/488146.

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7

Edwards, John. "Why the Spanish Inquisition?" Studies in Church History 29 (1992): 221–36. http://dx.doi.org/10.1017/s0424208400011311.

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It seems quite extraordinary that an important European country should apparently have wished to go down in history as the originator of calculated cruelty and violence against members of its civil population. Yet the writers of the famous sketches inMonty Python’s Flying Circuswere far from being the first to introduce ‘the Spanish Inquisition’ as a cliché to represent arbitrary and yet calculated tyranny. By the late sixteenth century, Christian Europe, both Catholic and Protestant, had already formed the image of Spain which has become known as the ‘Black Legend’. Just as many Spaniards distrusted Italy, because Jews lived freely there, and France because Protestants were in a similar condition in that country, so Italian opposition to the forces of Ferdinand the Catholic and his successors, together with the ultimately successful Dutch rebels, created, with the help of growing knowledge of Spain’s atrocities against the inhabitants of the New World, a counter-myth, in which the Spaniards themselves appeared as heardess oppressors, but also, ironically, as crypto-Jews (marranos). Erasmus wrote that France was ‘the most spotless and most flourishing part of Christendom’, since it was ‘not infected with heretics, with Bohemian schismatics, with Jews, with half-Jewishmarranos’, the last term clearly referring to Spain. Not surprisingly, there is also a Jewish story of what happened in Spain before, during, and after 1492, which may best be summed up, in general outline, in the words, written in 1877, of Frederic David Mocatta’s study of Iberian Jews and the Inquisition.

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Edwards, John. "Trial of an Inquisitor: the dismissal of Diego Rodríguez Lucero, inquisitor of Córdoba, in 1508." Journal of Ecclesiastical History 37, no. 2 (April 1986): 240–57. http://dx.doi.org/10.1017/s002204690003298x.

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Between 1 June and 1 August 1508, the newly refounded tribunal, known to history as the Spanish Inquisition, was subjected tojudicial investigation by a ‘General Congregation’ at Burgos, in Old Castile. The process resulted from the activities of Diego Rodriguez Lucero. As inquisitor of Córdoba, he was accused of making false charges of ‘judaising’ against conversos, or converts from Judaism and/or their descendants, and ‘Old Christians’ alike. During the Congregation's examination of his work, many of the tensions and difficulties which had arisen in Spanish society as a result of the Inquisition's work were exposed. To date, the only detailed consideration in English of Lucero's rise and fall - published in 1897-has been that of the great liberal Protestant historian of the Inquisition, H. C. Lea. As ever, his work was solidly based on the best early printed sources, but also on documents from the Castilian national archives at Simancas and the cathedral archives in Cordoba itself, as well as other places. In recent years, however, many more documents have come to light, which make possible a more profound and thorough investigation of the Lucero affair. Progress towards increased knowledge has not, however, been uninterrupted. Many of the manuscript sources in the Cordoba Cathedral archives to which Lea refers are no longer traceable, having, in some cases, been torn from their bindings; others have simply vanished. Such, it appears, is the degree of passion which the name of Lucero still inspires.

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9

Greenleaf, Richard E. "Persistence of Native Values: The Inquisition and the Indians of Colonial Mexico." Americas 50, no. 3 (January 1994): 351–76. http://dx.doi.org/10.2307/1007165.

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The Holy Office of the Inquisition in colonial Mexico had as its purpose the defense of Spanish religion and Spanish-Catholic culture against individuals who held heretical views and people who showed lack of respect for religious principles. Inquisition trials of Indians suggest that a prime concern of the Mexican Church in the sixteenth century was recurrent idolatry and religious syncretism. During the remainder of the colonial period and until 1818, the Holy Office of the Inquisition continued to investigate Indian transgressions against orthodoxy as well as provide the modern researcher with unique documentation for the study of mixture of religious beliefs. The “procesos de indios” and other subsidiary documentation from Inquisition archives present crucial data for the ethnologist and ethnohistorian, preserving a view of native religion at the time of Spanish contact, eyewitness accounts of post-conquest idolatry and sacrifice, burial rites, native dances and ceremonies as well as data on genealogy, social organization, political intrigues, and cultural dislocation as the Iberian and Mesoamerican civilizations collided. As “culture shock” continued to reverberate across the seventeenth and eighteenth centuries, Inquisition manuscripts reveal the extent of Indian resistance or accommodation to Spanish Catholic culture.

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10

Harris, A. Katie, Joseph Pérez, and Janet Lloyd. "The Spanish Inquisition: A History." Sixteenth Century Journal 38, no. 2 (July 1, 2007): 610. http://dx.doi.org/10.2307/20478471.

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11

Thompson, Colin. "The Spanish Inquisition John Edwards." English Historical Review 115, no. 463 (September 2000): 960–61. http://dx.doi.org/10.1093/enghis/115.463.960-a.

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Thompson, C. "The Spanish Inquisition John Edwards." English Historical Review 115, no. 463 (September 1, 2000): 960–61. http://dx.doi.org/10.1093/ehr/115.463.960-a.

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13

Edwards, John, B. Netanyahu, and Norman Roth. "Was the Spanish Inquisition Truthful?" Jewish Quarterly Review 87, no. 3/4 (January 1997): 351. http://dx.doi.org/10.2307/1455191.

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Whitaker, Mary Kent. "“Nobody Expects the Spanish Inquisition”." Council Chronicle 24, no. 2 (November 1, 2014): 20–22. http://dx.doi.org/10.58680/cc201426176.

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15

Muñoz Sempere, Daniel. "The Spanish Bastille? Mariano José de Larra and the Death of the Inquisition." Comparative Critical Studies 15, no. 2 (June 2018): 247–59. http://dx.doi.org/10.3366/ccs.2018.0291.

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This article explores the background to Mariano Jose de Larra's ‘Día de Difuntos de 1836’ (‘All Souls’ Day, 1836'). In particular, it considers Larra's mockery of the symbolic death of the Spanish Inquisition as a belated, timid gesture, a reminder of the troubled and meandering course of the Spanish Liberal Revolution. By examining the symbolic dimension of the Inquisition during the Spanish revolutionary cycle, but also post-revolutionary allusions to the Tribunal and its possible revival, we aim to enrich our understanding of Larra's satire and its engagement with historical change.

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ARSHAD, RASYIDAH, SYAIDATUN NAZIRAH ABU ZAHRIN, and NURUL SHAHIRAH ABDUL SAMAD. "THE IMPACT OF SPANISH INQUISITION ON ISLAMIC CIVILIZATION." MALIM: JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES) 21, no. 1 (November 10, 2020): 199–208. http://dx.doi.org/10.17576/malim-2020-2101-16.

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The Spanish Inquisition was established as an official body blessed by the Roman Catholic Church, because the Catholic rulers Isabella and Ferdinand were determined to rid Spain of any heretics or non-Catholics. The greatest impact of the inquisition was the banishment of Islam from Spain. Spain has been a vibrant civilization for six centuries, serving as the shield of other religions. There was no divine guidance left untouched, or even a small group of believers left. It has resulted in Islam being delayed in Christian Europe for several decades. Even though Muslims have come to Europe in the last two centuries, Islam has been practiced as a personal religion of worship and prayer, but never as a government that has protected and enriched the lives of all religions, as we have seen during the Muslim rule of Andalusia. The aim of this paper is specifically to discuss the policies of the Spanish Inquisition on the Muslims in Andalusia. Muslim policies are discussed in great depth compared to other groups, because they were the majority and most resistant to policies. The analysis of the impact of the Inquisition is important to understand how Islam was eradicated from the Spanish society and later re-emerged as a significant presence in Spain.

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Tedeschi, John, and Henry Kamen. "The Spanish Inquisition: A Historical Revision." Sixteenth Century Journal 30, no. 3 (1999): 919. http://dx.doi.org/10.2307/2544893.

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Harris, A. Katie, and James M. Anderson. "Daily Life during the Spanish Inquisition." Sixteenth Century Journal 34, no. 3 (October 1, 2003): 863. http://dx.doi.org/10.2307/20061585.

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Glick, Thomas F., and Henry Kamen. "The Spanish Inquisition: A Historical Revision." American Historical Review 104, no. 5 (December 1999): 1773. http://dx.doi.org/10.2307/2649517.

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Homza, Lu Ann. "The Spanish Inquisition: A History (review)." Catholic Historical Review 93, no. 4 (2007): 947–49. http://dx.doi.org/10.1353/cat.2007.0355.

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21

Meikle, Scott. "Adam Smith and the Spanish Inquisition." New Blackfriars 76, no. 890 (February 1995): 70–80. http://dx.doi.org/10.1111/j.1741-2005.1995.tb07079.x.

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22

Maxwell, Kenneth, and Henry Kamen. "The Spanish Inquisition: A Historical Revision." Foreign Affairs 77, no. 5 (1998): 158. http://dx.doi.org/10.2307/20049090.

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23

Crotty, Robert. "The Spanish Inquisition - By Helen Rawlings." Journal of Religious History 34, no. 1 (March 2010): 72–73. http://dx.doi.org/10.1111/j.1467-9809.2009.00804.x.

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24

Łapicka, Kamila. "Nieprzerwany żywot inkwizycji hiszpańskiej – studium przypadku z Estremadury." Politeja 17, no. 2(65) (April 30, 2020): 133–41. http://dx.doi.org/10.12797/politeja.17.2020.65.10.

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The Neverending Story of the Spanish Inquisition – a Study of a Case from Extremadura The subject of this research is the book ‘El pecado nefando del obispo de Salamina’ (The deplorable sin of the bishop of Salamina) written in 2002 by the Spanish historian Francisco Núñez Roldán. In the context of post-memory I am interested in the origins of this book, which are connected with the Spanish Inquisition and the attempts to regard its author as a secondary witness. It is also important that the activities of the Holy Office (1478-1834) are not only the subject of continuing historical research but are also a rich source of inspiration for artists and scholars.

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25

Homza, Lu Ann. "Erasmus as Hero, or Heretic? Spanish Humanism and the Valladolid Assembly of 1527*." Renaissance Quarterly 50, no. 1 (1997): 78–118. http://dx.doi.org/10.2307/3039329.

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In the summer of 1527, the Spanish Inquisition summoned some thirty-three of Iberia's most prominent theologians to the Castilian city of Valladolid in order to judge a variety of suspicious passages culled from Erasmus's works. The theologians met, argued, and disbanded without ever reaching a decision on the orthodoxy of the excerpts or even debating the whole inventory under review, for when plague struck the area in early August, Inquisitor General Alonso Manrique sent them home and never reconvened them. The place of the Valladolid assembly in the scholarly record is nearly minimal, for if a few academics have detailed Erasmus's response to it, no one has sufficiently explored its implications for Spanish history. The reason for such neglect lies not only in the conference's failure to pronounce, but in the modern argument that diagrams it in terms of Erasmus's impact on sixteenth-century Spanish culture.

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Rodriguez, Bretton. "History, Persecution, and Protest: Fernando de Pulgar and the Conversos." Hispanic Review 92, no. 1 (January 2024): 51–68. http://dx.doi.org/10.1353/hir.2024.a923872.

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Abstract: This article explores the tension between Fernando de Pulgar's personal identity as a converso and his official role as the royal chronicler of the Catholic Monarchs during the earliest stages of the Spanish Inquisition. It argues that, in addition to supporting most of the political positions of the Catholic Monarchs, Pulgar also developed a defense of the converso community within his personal letters, literary works, and official history. The presence of this argument within the last text is particularly significant. By embedding a protest of the Inquisition into his Crónica de los reyes católicos , Pulgar subverted the genre of official history—normally used to support and justify the actions of the monarchy—to articulate a defense of a marginalized and persecuted community. In doing so, this article claims that Pulgar gave a voice to a converso community that had been forcibly silenced by the Spanish Inquisition and the Catholic Monarchs.

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Sokolov, Boris V. "Two Councils by A.N. Maykov in F.M. Dostoevsky’s Novel The Brothers Karamazov." RUDN Journal of Studies in Literature and Journalism 26, no. 3 (December 15, 2021): 442–50. http://dx.doi.org/10.22363/2312-9220-2021-26-3-442-450.

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The article is devoted to the issue of reception of the poems about Catholic Church written by A.N. Maykov, a close friend of F.M. Dostoevsky, in his novel The Brothers Karamazov and, above all, in The Legend of the Grand Inquisitor. We are talking about the poems - The Queens Confessions. The Legend of the Spanish Inquisition, Sentence. The Legend of the Constance Council and The Legend of the Clermont Council. It is The Queens Confessions which led Dostoevsky to make Seville the setting for the Legend of the Grand Inquisitor. The main character of the Sentence, Cardinal Hermit, became the prototype of the Grand Inquisitor in Dostoevskys novel, and the main character of The Legend of Clermont Council, the Pilgrim Hermit, in many ways became the prototype of the unrecognized Christ from the Legend of the Grand Inquisitor. The article presents significant textual parallels between Maykovs poems and The Brothers Karamazov .

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Don C. Skemer. "An Arabic Book before the Spanish Inquisition." Princeton University Library Chronicle 64, no. 1 (2002): 107. http://dx.doi.org/10.25290/prinunivlibrchro.64.1.0107.

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Miller, Samuel J., and Angel Alcala. "The Spanish Inquisition and the Inquisitorial Mind." American Historical Review 94, no. 4 (October 1989): 1116. http://dx.doi.org/10.2307/1906685.

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30

Allen, John F., and Fanis Missirlis. "Queen Mary: nobody expects the Spanish Inquisition." Lancet 379, no. 9828 (May 2012): 1785. http://dx.doi.org/10.1016/s0140-6736(12)60697-7.

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Ward, Seth. "Crypto-Judaism and the Spanish Inquisition (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 22, no. 4 (2004): 167–69. http://dx.doi.org/10.1353/sho.2004.0117.

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32

VINÍCIO HOLANDA DA NÓBREGA, JOSÉ, and FILLIPE AZEVEDO RODRIGUES. "INFLUÊNCIA INQUISICIONAL NO SISTEMA PENAL BRASILEIRO E NO INQUÉRITO DAS FAKE NEWS." Revista Científica Semana Acadêmica 11, no. 239 (October 26, 2023): 1–17. http://dx.doi.org/10.35265/2236-6717-239-12804.

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The intervention of the Inquisition in world history brings to the collective imagination a certain anguish,even if undeserved, and also suggested in the national penal system. The present work analyzes the historical aspect of the procedural molds of the Inquisition and relates them to the Fake News Inquiry; examines, demonstrates and clarifies the different forms adopted by the ecclesiastical judicial organization created during the twelfth and thirteenth centuries in the fight against heresy or to prevent its spread, in the Medieval Inquisition, in the Spanish Inquisition and in the Portuguese Inquisition from a procedural point of view and historical; seeks to make an exposition of the actuality of the Inquisition in the Brazilian penal system, with examples: the police investigation, the indictment of the author, the complaint; directly relating to the “Fake News” Inquiry and the “Daniel Silveira” case. To prepare this article, bibliographical, documentary, descriptive and qualitative research will be used, with studies of scholars and Constitutional matters being addressed. It became clear, therefore, that the Inquisition was nothing more than a procedural advance in world history. However, nowadays the “Fake News” Inquiry, which by the word should be a procedural step arising from the Inquisition, since its inception,violates the Constitution and goes so far as to extrapolate, in many respects, problems that not eventhe Inquisition had.

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Rosolino, Riccardo. "Preserving Trust: Strength of Contracts and Abuses of the Spanish Inquisition." Journal of Interdisciplinary History 54, no. 1 (2023): 67–81. http://dx.doi.org/10.1162/jinh_a_01974.

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Abstract The impacts of the Spanish Inquisition in Sicily were manifold, affecting politics, business, and society. Those closely associated with the Inquisition could exercise the privilegium fori by having legal issues settled in the tribunal’s court by inquisitorial judges. Waiving this privilege could guarantee to other parties to a contract that their agreement could not be overruled by the tribunal. Waiving the right to the privilegium fori was institutionalized as such a guarantee to individuals contracting business in a society disciplined by different types of justice based on multiple legal systems.

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Lanuza-Navarro, Tayra M. C. "Astrology in court: The Spanish Inquisition, authority, and expertise." History of Science 55, no. 2 (June 2017): 187–209. http://dx.doi.org/10.1177/0073275317710537.

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Astrology, its legitimacy, and the limits of its acceptable practice were debated in sixteenth- and seventeenth-century Europe. Many of the related arguments were mediated by the work of Giovanni Pico della Mirandola and the responses to it. Acknowledging the complexities of the relationship between astrological ideas and Christian teachings, this paper focuses on the Catholic debates by specifically considering the decisions about astrology taken by the Spanish Inquisition. The trials of astrologers are examined with the aim of understanding the role of experts in astrology in early modern Spain. This study brings into view the specific nature of the debate on astrology in Spain, the consequences of the actions of the Inquisition and the social control it exerted. The historical events discussed comprise a particular case and also mirror the general debates about astrology taking place in early modern Europe. The experts’ opinions expressed in trials and in reports about the discipline received by the Inquisition reveal two key traits of the debate: the dispute about who had the authority to decide on the legitimacy of astrology and the disagreement about what constituted natural and judicial astrological practices. These led to different opinions about what was to be done with each defendant and about what content in their books ought to be forbidden.

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Cook, Karoline P. "Navigating Identities: The Case of a Morisco Slave in Seventeenth-Century New Spain." Americas 65, no. 1 (July 2008): 63–79. http://dx.doi.org/10.1353/tam.0.0030.

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In 1660 Cristóbal de la Cruz presented himself before the commissioner of the Holy Office of the Inquisition in Veracruz, Mexico, claiming to be afflicted by doubts about the Catholic faith. Born in Algiers and captured at the age of nine or ten by a Spanish galley force, he was taken to Spain, where he was quickly sold into slavery and baptized. Thirty years later, De la Cruz denounced himself to the Mexican inquisitorial tribunal and proceeded to recount to the inquisitors a detailed and fascinating story of his life as he crossed Iberian and Mediterranean landscapes: escaping from his masters and being re-enslaved, encountering Muslims and renouncing Christianity, denouncing his guilt remorsefully before the Inquisitions of Barcelona and Seville, and moving between belief in Catholicism and Islam. His case provides important insights into the relationship between religious identity and the regulatory efforts of powerful institutions in the early modern Spanish world.

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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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Kirk, David. "Money‐Laundering Prevention: A 21st‐Century Spanish Inquisition." Journal of Money Laundering Control 3, no. 4 (February 2000): 309–16. http://dx.doi.org/10.1108/eb027244.

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Loomie, Albert J. "Book Review: The Spanish Inquisition: A Historical Revision." Theological Studies 60, no. 2 (May 1999): 365–66. http://dx.doi.org/10.1177/004056399906000220.

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Adams, C., and S. Gilbody. "“Nobody ever expects the Spanish Inquisition” (Python, 1991)." Psychiatric Bulletin 25, no. 8 (August 2001): 291–92. http://dx.doi.org/10.1192/pb.25.8.291.

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Guidelines are systematically developed statements designed to help practitioners and patients make decisions about appropriate health care for specific circumstances (Jackson & Feder, 1998). ‘Help’ is an important word. Guidelines/guides, in most instances, may suggest a road to take in order to travel from A to B, and make explicit why those suggestions have been made. Provision of this information respects the traveller's ability to assimilate the information, and make decisions on applicability. The traveller is then not constrained by information but helped by it. At the end of the day, for clear reasons, a different road may be chosen.

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Girón-Negrón, Luis M. "“Your Dove-Eyes Among Your Hairlocks:” Language and Authority in Fray Luis De León's Respuesta Que Desde Su Prisón da a sus Émulos*." Renaissance Quarterly 54, no. 4-Part1 (2001): 1197–250. http://dx.doi.org/10.2307/1261971.

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This essay examines a 16th-century classic of Spanish humanist apologetics: the extant portion of fray Luis de Ledn 's defense of his Spanish translation of the Song of Songs against the Inquisition. The analysis highlights a Christian hebraist's contribution to contemporary debates on the applicability of humanist philology to biblical scholarship. An English translation of fray Luis’ famous respuesta accompanies the article.

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Hampe-Martínez, Teodoro. "Recent Works on the Inquisition and Peruvian Colonial Society, 1570–1820." Latin American Research Review 31, no. 2 (1996): 43–65. http://dx.doi.org/10.1017/s0023879100017945.

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This essay seeks to categorize and assess works published since the 1950s on the activities of the tribunal of the Santo Oficio de la Inquisición of Lima and their repercussions on the social history of the viceroyalty of Peru. The studies made of the Inquisition in recent decades, in going beyond a merely descriptive focus or one biased by the old prejudices of the “Black Legend,” have highlighted the exceptional value of the records of the Lima Inquisition for acquainting researchers with interesting dimensions on the level of mentalities, ideas, attitudes, and behaviors—that is to say, in the expressions of the deepest impulses of the human soul. This trend has allowed historians to modify their image of the Inquisition in the Spanish metropolis and in its former colonies in America.

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D’Avenia, Fabrizio. "From Spain to Sicily after the Expulsion: Conversos between Economic Networks and the Aristocratic Elite." Journal of Early Modern History 22, no. 6 (December 12, 2018): 421–45. http://dx.doi.org/10.1163/15700658-12342594.

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Abstract This article focuses on a group of conversos families from Spain, who established themselves in Palermo after the Expulsion of the Jews in 1492. There they supported financial activities of the Nazione Catalana and established strong relationships with the local aristocracy. Thanks to this alliance, they managed to avoid persecution by the Spanish Inquisition, “cleanse” their “impure” blood and reach high positions within politics and society: feudal titles, political and financial offices, habits of military orders, ecclesiastical appointments and sometimes even sainthood. Firstly, the paper will give a brief sketch of the phenomenon of conversos in Sicily as well as the activities of the Spanish Inquisition before and after the expulsion of 1492. A significant case study will then be presented, focusing on the Torongi family (New Christians from Majorca settled in Palermo) and its network of relationships in the sixteenth and seventeenth centuries.

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Surtz, Ronald E. "Crimes of the Tongue: The Inquisitorial Trials of Cristóbal Duarte Ballester." Medieval Encounters 12, no. 3 (2006): 519–32. http://dx.doi.org/10.1163/157006706779166011.

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AbstractCristóbal Duarte Ballester was tried twice by the Spanish Inquisition. To the principal accusation of blasphemy the prosecutor added Ballester's faulty observance of the basic precepts of Christianity: eating meat on days forbidden by the church, not confessing his sins, and not attending mass. The Inquisition assigned a moral value to what came out of Ballester's mouth—oaths—as well as to what entered it—certain foods at forbidden moments. The defendant's oral crimes of blasphemy and nonobservance of fasts were compounded by such suspicion-provoking verbal behaviors as Ballester's fluency in Arabic and his love of singing songs in that language.

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Nesvig, Martin Austin. "The Epistemological Politics of Vernacular Scripture in Sixteenth-Century Mexico." Americas 70, no. 02 (October 2013): 165–201. http://dx.doi.org/10.1017/s0003161500003217.

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The year 1577 was a watershed for linguistic politics in Mexico. After more than five decades in Mexico, the Spanish crown signaled a break from its previous tolerance of the use of indigenous language in catechesis and doctrinal publications. The landmark case is the crown's confiscation of Bernardino de Sahagún's Historia General in 1577. Simultaneously, the Mexican Inquisition pursued an assault on vernacular Scripture, confiscating dozens of Spanish scriptural editions, and culminating in the Inquisition's prohibition of Nahuatl and other indigenous-language translations of Scripture, in particular Ecclesiastes and the Epístolas y Evangelios (Epistles and Gospels). Also central was the second trial of a noted Erasmian, Alonso Cabello, who had spent much of the same year in house arrest in Tlatelolco. All this came on the heels of the establishment of the Holy Office in Mexico in November 1571 and its first full-scale purge of prohibited books, including well over 200 editions of Scripture—dozens of them in Spanish and a few in Nahuatl—that had circulated freely in Mexico. Prior to the 1570s exico had witnessed intense debates about the role of language in missionary projects, in catechesis, and in the education of indigenous Mexicans, alongside those regarding the proper language for Scripture and devotional works.

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Nesvig, Martin Austin. "The Epistemological Politics of Vernacular Scripture in Sixteenth-Century Mexico." Americas 70, no. 2 (October 2013): 165–201. http://dx.doi.org/10.1353/tam.2013.0101.

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The year 1577 was a watershed for linguistic politics in Mexico. After more than five decades in Mexico, the Spanish crown signaled a break from its previous tolerance of the use of indigenous language in catechesis and doctrinal publications. The landmark case is the crown's confiscation of Bernardino de Sahagún's Historia General in 1577. Simultaneously, the Mexican Inquisition pursued an assault on vernacular Scripture, confiscating dozens of Spanish scriptural editions, and culminating in the Inquisition's prohibition of Nahuatl and other indigenous-language translations of Scripture, in particular Ecclesiastes and the Epístolas y Evangelios (Epistles and Gospels). Also central was the second trial of a noted Erasmian, Alonso Cabello, who had spent much of the same year in house arrest in Tlatelolco. All this came on the heels of the establishment of the Holy Office in Mexico in November 1571 and its first full-scale purge of prohibited books, including well over 200 editions of Scripture—dozens of them in Spanish and a few in Nahuatl—that had circulated freely in Mexico. Prior to the 1570s exico had witnessed intense debates about the role of language in missionary projects, in catechesis, and in the education of indigenous Mexicans, alongside those regarding the proper language for Scripture and devotional works.

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Gužvica, Stefan. "The Spanish inquisition: factional struggles among the Yugoslav interbrigadistas." Istorija 20. veka 37, no. 1/2019 (February 1, 2019): 53–74. http://dx.doi.org/10.29362/ist20veka.2019.1.guz.53-74.

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Domínguez, Frank A., and Lou Anne Homza. "The Spanish Inquisition (1478-1614): An Anthology of Sources." Sixteenth Century Journal 38, no. 3 (October 1, 2007): 841. http://dx.doi.org/10.2307/20478547.

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Storrs, Christopher. "The Spanish Inquisition, 1478-1614: An Anthology of Sources." Journal of Early Modern History 11, no. 3 (2007): 239–40. http://dx.doi.org/10.1163/157006507781147489.

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Hamilton, Alastair. "Crypto-Judaism and the Spanish Inquisition. By Michael Alpert." Heythrop Journal 48, no. 1 (January 2007): 130–31. http://dx.doi.org/10.1111/j.1468-2265.2007.00308_16.x.

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Rawlings, Helen. "New Perspectives on the History of the Spanish Inquisition." Historically Speaking 7, no. 1 (2005): 35–37. http://dx.doi.org/10.1353/hsp.2005.0092.

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