영어 위키 알룸브라도스
영어 위키 알룸브라도스
==================
Alumbrados
The alumbrados (Spanish pronunciation: [alumˈbɾaðos], Illuminated) were the practitioners of a mystical form of Christianity in the Crown of Castile during the 15th–16th centuries. Some alumbrados were only mildly heterodox, but others held views that were clearly heretical, according to the contemporary rulers. Consequently, they were firmly repressed and became some of the early victims of the Spanish Inquisition.
Background[edit]
Marcelino Menéndez y Pelayo found the name as early as 1492 (in the form aluminados, 1498), and traced the group to a Gnostic origin. He thought their views were promoted in Spain through influences from Italy.[1]
알룸브라도스(스페인어 발음: [alumˈbɾaðos], '밝혀진 자들')는 15세기에서 16세기에 걸쳐 카스티야 왕국에서 수행된 신비주의적 기독교 형태를 실천한 사람들이었습니다. 일부 알룸브라도스는 약간의 이단적 견해를 가졌으나, 다른 이들은 당대 통치자들에 의해 명백한 이단으로 간주되었습니다. 결과적으로, 그들은 강력하게 억압받았고 스페인 종교재판의 초기 희생자들이 되었습니다.
배경:
마르셀리노 메넨데스 이 펠라요는 1492년(형태상으로는 1498년의 알루미나도스)에 이 이름을 처음 발견했으며, 이 그룹을 그노스틱 기원에 연결시켰습니다. 그는 이들의 견해가 이탈리아로부터의 영향을 통해 스페인에서 홍보되었다고 생각했습니다.
Beliefs[edit]
The alumbrados held that the human soul can reach such a degree of perfection that it can even in the present life contemplate the essence of God and comprehend the mystery of the Trinity. All external worship, they declared, is superfluous, the reception of the sacraments useless, and sin impossible in this state of complete union with God. Persons in this state of impeccability could indulge their sexual desires and commit other sinful acts freely without staining their souls.[2]
알룸브라도스는 인간의 영혼이 완전함의 정도에 이를 수 있어 심지어 현 생에서도 하나님의 본질을 바라보고 삼위일체의 신비를 이해할 수 있다고 주장했습니다. 그들은 모든 외부 예배는 불필요하고, 성사를 받는 것은 쓸모없으며, 하나님과의 완전한 연합 상태에서는 죄를 짓는 것이 불가능하다고 선언했습니다. 이러한 흠 없는 상태에 있는 사람들은 성적 욕망을 즐기고 다른 죄악적 행위를 자유롭게 저지르더라도 그들의 영혼을 더럽히지 않는다고 여겼습니다.
In 1525, the Inquisition issued an Edict on the alumbrados in which the Inquisitor General, Alonso Manrique de Lara, explained how the new heresy of alumbradismo was discovered and investigated. The text then gave a numbered list of forty-eight heretical propositions which had emerged from the trials of the alumbrados' first leaders, Isabel de la Cruz and Pedro Ruiz de Alcaraz. After each proposition were given the grounds on which it was judged heretical. Among the odder of these propositions are that it is a mortal sin to read a book to console one's soul (No. 31), which the Inquisition's theologians described as "crazy, erroneous, and even heretical"; and that one sinned mortally every time one loved a son, daughter, or other person, and did not love that person through God (No. 36), which the theologians said was "erroneous and false, and against the common teaching of the saints". One alumbrado, seeing a girl cross the street, said that "she had sinned, because in that action she had fulfilled her will" (No. 40). The theologians commented: "The foundation of this proposition is heretical, because it seems to state that all action that proceeds from our will is sin."[3]
1525년에 종교재판소는 알룸브라도스에 대한 칙령을 발표했으며, 이 칙령에서 종교재판소 장관 알론소 마니크 데 라라는 알룸브라디스모라는 새로운 이단이 어떻게 발견되고 조사되었는지 설명했습니다. 이 텍스트는 알룸브라도스의 첫 번째 지도자들인 이사벨 데 라 크루즈와 페드로 루이즈 데 알카라즈 [es]의 재판에서 나온 48가지 이단적 주장들의 번호가 매겨진 목록을 제공했습니다. 각 주장 뒤에는 그것이 이단으로 판단된 근거가 제시되었습니다. 이러한 주장들 중 더 기이한 것들로는, 자신의 영혼을 위로하기 위해 책을 읽는 것이 치명적인 죄라는 것(31번), 종교재판소 신학자들이 "미친 것, 잘못된 것, 심지어 이단적인 것"으로 묘사했으며; 아들, 딸, 또는 다른 사람을 사랑할 때마다 하나님을 통하지 않고 그 사람을 사랑하면 치명적인 죄를 범한다는 것(36번), 신학자들은 "잘못되고 거짓이며, 성인들의 공통된 가르침에 반한다"고 말했습니다. 한 알룸브라도가 길을 건너는 소녀를 보고 "그녀는 자신의 의지를 이루었기 때문에 죄를 지었다"고 말했습니다(40번). 신학자들은 "이 주장의 기초는 이단적이며, 우리 의지에서 비롯된 모든 행동이 죄라고 주장하는 것 같다"고 논평했습니다.
Historical cases[edit]
A labourer's daughter known as La Beata de Piedrahita, born in Salamanca, came to the notice of the Inquisition in 1511, by claiming to hold colloquies with Jesus and the Virgin Mary; some high patronage saved her from a rigorous denunciation.[1] She is often, as The Catholic Encyclopedia cautiously notes, "cited as an early adherent" of the alumbrados' errors, though "it is not certain that she was guilty of heresy".[2] Some scholars—like the Dominican historian and theologian Álvaro Huerga—take a relatively favorable view of her. They question on chronological and other grounds the tendency to associate her with the movement, seeing her rather as "pre-alumbrados".[4]
역사적 사례:
살라망카에서 태어난 노동자의 딸로 알려진 '라 베타 데 피에드라이타'는 1511년에 예수와 성모 마리아와의 대화를 주장하며 종교재판소의 주목을 받았습니다. 고위 인사들의 보호로 인해 엄격한 고발에서 벗어날 수 있었습니다. 가톨릭 백과사전은 그녀를 알룸브라도스의 오류에 대한 초기 지지자로 "신중하게 언급"하고 있으며, "그녀가 이단으로 유죄인지는 확실하지 않다"고 밝히고 있습니다. 일부 학자들, 예를 들어 도미니카 역사가이자 신학자인 알바로 우에르가는 그녀에 대해 상대적으로 호의적인 견해를 가지고 있습니다. 그들은 그녀를 이 운동과 연관시키려는 경향에 대해 연대기적 및 기타 근거를 문제 삼으며, 그녀를 오히려 "알룸브라도스 이전"으로 보고 있습니다.
Henry Charles Lea, in his A History of the Inquisition in Spain, mentions, among the more extravagant alumbrados, a priest from Seville named Fernando Méndez, who had acquired a special reputation for sanctity: "he taught his disciples to invoke his intercession, as though he were already a saint in heaven; fragments of his garments were treasured as relics; he gathered a congregation of beatas and, after mass in his oratory, they would strip off their garments and dance with indecent vigor – drunk with the love of God – and, on some of his female penitents, he would impose the penance of lifting their skirts and exposing themselves before him."[5] Méndez died before the Inquisition could bring him to trial.
헨리 찰스 리아는 그의 저서 '스페인 종교재판의 역사'에서, 특히 과장된 알룸브라도스 중에 세비야 출신의 사제 페르난도 멘데스를 언급합니다. 그는 성스러움에 대한 특별한 명성을 얻었는데, "그는 제자들에게 자신을 이미 천국의 성인처럼 중재자로 부르도록 가르쳤고, 그의 옷 조각들은 유물로 소중히 여겨졌습니다. 그는 베아타스라는 수녀회를 모아 그의 기도실에서 미사 후에 그들이 옷을 벗고 부적절한 열정으로 춤을 추게 했으며 – 하나님의 사랑에 취해 – 그는 일부 여성 고해자들에게 그 앞에서 치마를 들어올리고 자신을 노출하도록 고행을 부과했습니다." 멘데스는 종교재판소가 그를 재판에 회부하기 전에 사망했습니다.
Ignatius of Loyola, while studying at Salamanca in 1527, was brought before an ecclesiastical commission on a charge of sympathy with the alumbrados, but escaped with an admonition. Miguel de Molinos was also accused of sympathy owing to some similarities between his book The Spiritual Guide and the teachings of the early alumbrados, Isabel de la Cruz and Pedro Ruiz de Alcaraz.
A later case happened between the end of the 17th century and the beginning of the 18th century in Tenerife (Canary Islands). This concerned Sister María Justa de Jesús, a Franciscan nun who was accused of practicing Molinist doctrines[6] (a Christian religious doctrine that attempts to reconcile God's providence with human free will). This nun was famous in her day because she was allegedly able to heal the sick by transferring to her person the evils and diseases that afflicted them, in a manner similar to shamans in other cultures.[7] The case was investigated by the Holy Inquisition, and according to its files the nun was accused of being a phony and even a witch.[7] She was also accused of having an improper relationship with her confessor. However, he had many defenders. After her death, the Franciscan Order in the Canary Islands initiated a process of canonization that had to be halted owing to the controversy.[6]
Correction[edit]
Their correction, by Inquisitional standards, was not particularly severe. Those convicted of engaging in the mystical practices and heresy of the alumbrados were not executed, few endured long-term sentences, and most were tried only after they managed to acquire large congregations in Toledo or Salamanca. Not all, however, were so fortunate. In 1529 a congregation of naïve adherents at Toledo were subjected to whippings and imprisonment. Greater rigors followed, and for about a century alleged connection with the alumbrados sent many to the Inquisition, especially at Córdoba. In spite of this determined action, however, the heresy maintained itself until the middle of the 17th century.[2] The connection of later alumbrados, whose practices varied in different places, to the original alumbrados, Isabella de la Cruz and Pedro Ruiz del Alcaraz, is debatable, but the continuing influence of their teachings is not improbable.
Footnotes[edit]
- ^ a b Menéndez y Pelayo, Marcelino (1880). Historia de los heterodoxos españoles. Madrid. pp. II, 521–585, III, 403–408.
- ^ a b c Weber, Nicholas. "Illuminati (Alumbrados.)". Archived from the original on 17 March 2009. Retrieved 2009-04-04.
- ^ Homza, Lu Ann (editor and translator). The Spanish Inquisition 1478–1614: An Anthology of Sources. Indianapolis, IN: Hackett Publishing Company, 2006, pp. 80–92.
- ^ Huerga, Álvaro. "Los pre-alumbrados y la Beata de Piedrahíta", Historia de la Iglesia, Vol. XVII. Valencia: EDICEP, 1974, pp. 529–533. (In Spanish)
- ^ Lea, Henry Charles. A History of the Inquisition of Spain, Vol. 4, Book 8, Chapter 5, pp. 29–30.
- ^ a b Los conventos de La Orotava. Manuel Hernández González.
- ^ a b Los 4 místicos tinerfeños
References[edit]
- Menéndez y Pelayo, Marcelino (1880). Historia de los heterodoxos españoles. Madrid. pp. II, 521–585, III, 403–408.
- "Illuminati". The Catholic Encyclopedia. Vol. 16. New York: The Encyclopedia Press. 1914.
Bibliography[edit]
- López de Rojas, Gabriel. Sectas y órdenes. Martínez Roca (2007). ISBN 978-84-270-3405-1
- Alastair Hamilton (1992). Heresy and Mysticism in Sixteenth-Century Spain: the Alumbrados. James Clarke. ISBN 978-0-227-67921-0. Retrieved 31 January 2013.
External links[edit]
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From Wikipedia, the free encyclopedia
The alumbrados (Spanish pronunciation: [alumˈbɾaðos], Illuminated) were the practitioners of a mystical form of Christianity in the Crown of Castile during the 15th–16th centuries. Some alumbrados were only mildly heterodox, but others held views that were clearly heretical, according to the contemporary rulers. Consequently, they were firmly repressed and became some of the early victims of the Spanish Inquisition.
Background
Marcelino Menéndez y Pelayo found the name as early as 1492 (in the form aluminados, 1498), and traced the group to a Gnostic origin. He thought their views were promoted in Spain through influences from Italy.[1]
Beliefs
The alumbrados held that the human soul can reach such a degree of perfection that it can even in the present life contemplate the essence of God and comprehend the mystery of the Trinity. All external worship, they declared, is superfluous, the reception of the sacraments useless, and sin impossible in this state of complete union with God. Persons in this state of impeccability could indulge their sexual desires and commit other sinful acts freely without staining their souls.[2]
In 1525, the Inquisition issued an Edict on the alumbrados in which the Inquisitor General, Alonso Manrique de Lara, explained how the new heresy of alumbradismo was discovered and investigated. The text then gave a numbered list of forty-eight heretical propositions which had emerged from the trials of the alumbrados' first leaders, Isabel de la Cruz and Pedro Ruiz de Alcaraz [es]. After each proposition were given the grounds on which it was judged heretical. Among the odder of these propositions are that it is a mortal sin to read a book to console one's soul (No. 31), which the Inquisition's theologians described as "crazy, erroneous, and even heretical"; and that one sinned mortally every time one loved a son, daughter, or other person, and did not love that person through God (No. 36), which the theologians said was "erroneous and false, and against the common teaching of the saints". One alumbrado, seeing a girl cross the street, said that "she had sinned, because in that action she had fulfilled her will" (No. 40). The theologians commented: "The foundation of this proposition is heretical, because it seems to state that all action that proceeds from our will is sin."[3]
Historical cases
A labourer's daughter known as La Beata de Piedrahita, born in Salamanca, came to the notice of the Inquisition in 1511, by claiming to hold colloquies with Jesus and the Virgin Mary; some high patronage saved her from a rigorous denunciation.[1] She is often, as The Catholic Encyclopedia cautiously notes, "cited as an early adherent" of the alumbrados' errors, though "it is not certain that she was guilty of heresy".[2] Some scholars—like the Dominican historian and theologian Álvaro Huerga—take a relatively favorable view of her. They question on chronological and other grounds the tendency to associate her with the movement, seeing her rather as "pre-alumbrados".[4]
Henry Charles Lea, in his A History of the Inquisition in Spain, mentions, among the more extravagant alumbrados, a priest from Seville named Fernando Méndez, who had acquired a special reputation for sanctity: "he taught his disciples to invoke his intercession, as though he were already a saint in heaven; fragments of his garments were treasured as relics; he gathered a congregation of beatas and, after mass in his oratory, they would strip off their garments and dance with indecent vigor – drunk with the love of God – and, on some of his female penitents, he would impose the penance of lifting their skirts and exposing themselves before him."[5] Méndez died before the Inquisition could bring him to trial.
Ignatius of Loyola, while studying at Salamanca in 1527, was brought before an ecclesiastical commission on a charge of sympathy with the alumbrados, but escaped with an admonition. Miguel de Molinos was also accused of sympathy owing to some similarities between his book The Spiritual Guide and the teachings of the early alumbrados, Isabel de la Cruz and Pedro Ruiz de Alcaraz.
A later case happened between the end of the 17th century and the beginning of the 18th century in Tenerife (Canary Islands). This concerned Sister María Justa de Jesús, a Franciscan nun who was accused of practicing Molinist doctrines[6] (a Christian religious doctrine that attempts to reconcile God's providence with human free will). This nun was famous in her day because she was allegedly able to heal the sick by transferring to her person the evils and diseases that afflicted them, in a manner similar to shamans in other cultures.[7] The case was investigated by the Holy Inquisition, and according to its files the nun was accused of being a phony and even a witch.[7] She was also accused of having an improper relationship with her confessor. However, he had many defenders. After her death, the Franciscan Order in the Canary Islands initiated a process of canonization that had to be halted owing to the controversy.[6]
Correction
Their correction, by Inquisitional standards, was not particularly severe. Those convicted of engaging in the mystical practices and heresy of the alumbrados were not executed, few endured long-term sentences, and most were tried only after they managed to acquire large congregations in Toledo or Salamanca. Not all, however, were so fortunate. In 1529 a congregation of naïve adherents at Toledo were subjected to whippings and imprisonment. Greater rigors followed, and for about a century alleged connection with the alumbrados sent many to the Inquisition, especially at Córdoba. In spite of this determined action, however, the heresy maintained itself until the middle of the 17th century.[2] The connection of later alumbrados, whose practices varied in different places, to the original alumbrados, Isabella de la Cruz and Pedro Ruiz del Alcaraz, is debatable, but the continuing influence of their teachings is not improbable.
Footnotes
Menéndez y Pelayo, Marcelino (1880). Historia de los heterodoxos españoles. Madrid. pp. II, 521–585, III, 403–408.
Weber, Nicholas. "Illuminati (Alumbrados.)". Archived from the original on 17 March 2009. Retrieved 2009-04-04.
Homza, Lu Ann (editor and translator). The Spanish Inquisition 1478–1614: An Anthology of Sources. Indianapolis, IN: Hackett Publishing Company, 2006, pp. 80–92.
Huerga, Álvaro. "Los pre-alumbrados y la Beata de Piedrahíta", Historia de la Iglesia, Vol. XVII. Valencia: EDICEP, 1974, pp. 529–533. (In Spanish)
Lea, Henry Charles. A History of the Inquisition of Spain, Vol. 4, Book 8, Chapter 5, pp. 29–30.
Los conventos de La Orotava. Manuel Hernández González.
Los 4 místicos tinerfeños
References
Menéndez y Pelayo, Marcelino (1880). Historia de los heterodoxos españoles. Madrid. pp. II, 521–585, III, 403–408.
"Illuminati". The Catholic Encyclopedia. Vol. 16. New York: The Encyclopedia Press. 1914.
Bibliography
López de Rojas, Gabriel. Sectas y órdenes. Martínez Roca (2007). ISBN 978-84-270-3405-1
Alastair Hamilton (1992). Heresy and Mysticism in Sixteenth-Century Spain: the Alumbrados. James Clarke. ISBN 978-0-227-67921-0. Retrieved 31 January 2013.
External links
The Alumbrados of Spain
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Categories: Christian mysticismSpanish InquisitionHistory of Christianity in SpainChristian mysticsIlluminati
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