Internet Links to Reginald Gonsalvius Montanus:
http://users.aber.ac.uk/das/texts/solart.htm
Anthony de Solempne: attributions to his press
by David Stoker
(Published in The Library: The Transactions of the Bibliographical Society, 6th ser. Vol.3, (1981), 17-32.)
Excerpt:
Henry Cotton, the nineteenth-century bibliographer, was the first to describe the Trinity College volume in
print and had no doubt about the origins of the New Testament: 'when it is stated that it is printed with the
same types as those of the psalms, bears the same date, is of the same size, and bound up in the same
volume, there cannot be the slightest doubt that this as well as the other two is the product of Anthony de
Solemne's press'.26 There are, in fact, examples of all five of Solempne's black letter types found in the
New Testament as well as two others not found in any work by this printer. This combination of type-faces
might be thought to be conclusive evidence of Solempne's workmanship27 especially when it is taken with
the circumstantial, but nevertheless very significant, association with other works from the press; an
association which probably dates from the sixteenth century. Furthermore one woodcut initial from this
work (see Plate Tic), is a very close copy of the initial used in Solempne's execution broadside, and three
others appear in a work by Reginald Gonsalvius Montanus intitled Der Heyliger Hispanischer Inquisitie
(STC 12001) which, although it was not known to Cotton, has nevertheless been attributed to Solempne's
press since the end of the nineteenth century.
http://www.ewtn.com/library/HUMANITY/FR92402.TXT
http://www.catholiceducation.org/articles/history/world/wh0027.html
Beyond the Myth of The Inquisition: Ours Is "The Golden Age" Brian Van Hove, S.J.
Excerpt:
Highly influential was the work of Antonio del Corro (writing under the pseudonym "Reginaldus
Gonsalvius Montanus") <A Discovery and Plaine Declaration of Sundry Subtill Practices of the Holy
Inquisition of Spain> which appeared in Latin in Heidelberg in 1567. Within a year it was translated into
Dutch, English, French, and German.39 For reasons which varied, the audiences of those language regions
enthusiastically welcomed the ideas of Montanus. More than one major forgery also helped the legend's
growth: Along with <Les subtils moyens>, Montanus, and the Augsburg Petition, several forged accounts
of the Spanish Inquisition's alleged machinations for the destruction of the Netherlands also circulated in
the 1570s. Some of them, added to Adam Henricpetri's history of the revolt of the Netherlands, were also
translated into English in <A Tragicall Historie of the Troubles and Civile Warres of the Lowe Countries>
in 1583. One forgery, composed shortly after 1570, purported to be a decree of the Spanish Inquisition
dated 16 February, 1568 and confirmed by Philip II. . . . The determination of this decree as a forgery was
not made until the beginning of the twentieth century, and the forgery survived unquestioned in the work of
all major historians of the Dutch Revolt and of the history and character of the Inquisition.40 Finally, only
one more document need be mentioned, and, according to Peters, it synthesized forty years of antiInquisition propaganda. It is the <Apologie> published by William of Orange. It completes the "portrait" of
Montanus, and lays stress upon the Spanish Inquisition as the enemy of all political liberty, thus validating
the Dutch Revolt. The Spanish king was merely the dupe of the Inquisition, and so legitimacy was not itself
directly attacked in the political realm. Needless to say the <Apologie>, written by a French Huguenot,
found wide audiences in France, England, and even Germany.41
http://www.bautz.de/bbkl/r/e.shtml
Reina, Cassiodoro
de (Reginaldus Gonsalvius Montanus) (1520-1594);
Biographisch-Bibliographisches Kirchenlexikon
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Band VII. (1994)
Spalten 1524-1528
Autor: Erich Wenneker
REINA, Cassiodoro di: (Reginaldus Gonsalvius Montanus) spanischer Protestant, * um 1520 in Sevilla(?),
+ 15. März 1594 in Frankfurt am Main. - R. war Mönch im Hieronymitenkloster San Isidro del Campo in
Sevilla u. widmete sich bereits früh dem Studium der Bibel. Er war an der ev. Bewegung in diesem Kloster
beteiligt und verließ mit anderen Mönchen das Kloster. Da er als geistiger Kopf der Bewegung galt, wurde
er von d. Inquisition zum Auto de Fe verurteilt und »in statu« verbrannt. Über Genf gelangte er zunächst
nach Frankfurt a. M., wo er Mitglied der französisch-ref. Gemeinde wurde. 1559 wurde er nach London
berufen, wo er Prediger der spanischen Gemeinde wurde und ein Glaubensbekenntnis der Gemeinde
verfaßte, in dem er versuchte, die Confessio Augustana mit 42 Artikeln zu verbinden. Bereits in dieser Zeit
beschäftigte er sich mit den Vorarbeiten zu einer spanischen Bibelübersetzung. Da die Spanier diese
unbedingt verhindern wollten, beschuldigten sie ihn 1563 d. Sodomie, so daß er England verlassen mußte.
Das Manuskript der Bibelübersetzung vertraute er dem Bischof Grindal an. Einige Zeit lebte er in
Antwerpen unter dem Schutz des Bankiers Marco Perez, war dort aber immer in großer Gefahr, da König
Philipp II. eine erhebliche Belohnung auf seinen Kopf ausgesetzt hatte. Er hielt sich in verschiedenen
deutschen Städten auf, und versuchte weiter an seiner Bibelübersetzung zu arbeiten. Im Jahr 1564 folgte er
einer Einladung seines ehemaligen Klosterbruders Antonio del Corro und kam nach Frankfurt a. M., wo er
sich im April 1564 mit seiner Familie niederließ. Seinen Lebensunterhalt sicherte er sich mit einem
Seidenhandel. Von 1567-1569 lebte er in Basel, wo er den Druck seiner Bibel vorbereitete und überwachte
die im September 1569 erschien. R. kehrte wieder nach Frankfurt zurück und wurde am 16. August 1571
als Bürger aufgenommen. D. Freundschaft mit dem Pfarrer Matthias Ritter brachte ihm dem Lutherthum
näher. 1578 erhielt er den Ruf der luth. Gemeinde in Antwerpen, die dem Frieden von Antwerpen den
niederländischen Protestanten die religiöse Freiheit brachte. R. wurde dort französischer Prediger. Vorher
betrieb er in England seine Rehabilitation mit Erfolg. Dabei gab er jedoch eine Erklärung über das
Abendmahl ab, d. nicht ganz mit luth. Lehre übereinstimmte und ihm neue Schwierigkeiten brachte, als
nach seinem Amtsantritt die Antwerpener Calvinisten eine Erklärung gegen ihn publizierten und damit
einen Streit entfachten. Da R. jedoch zusagte, sich an die Wittenberger Konkordie von 1536 zu halten,
blieb er im Amt und konnte das kirchliche Leben der Gemeinde in den folgenden Jahren sehr fördern. Er
ließ einen Katechismus erscheinen, wirkte an der Erstellung einer Agende mit, kümmerte sich um die
Einrichtung von ev. Druckereien und Schulen. Als sich Antwerpen 1585 dem Herzog von Parma ergeben
mußte, verließ er mit seiner Familie die Stadt. Er kehrte nach Frankfurt zurück, wo er am 31. Mai 1585 eine
niederländische Gemeinde Augsburger Konfession gründete, die allerdings erst ab 1592 Gottesdienst in
französischer Sprache feiern durfte. Ab 1593 war er zweiter Prediger der Gemeinde, nachdem er der
Konkordienformel zugestimmt hatte. Am 15. März 1594 verstarb er in Frankfurt. - R. hat in seinem Leben
mehrfach seine theologischen Positionen geändert. Seine Stärke lag auch weniger in der theologischschriftstellerischen Arbeit, als in der praktischen. Besondere Bedeutung hat er aber vor allem als erster
Übersetzer der Bibel ins Spanische. Die in Basel 1569 erstmals erscheinende Ausgabe erlebte viele
Nachdrucke und Überarbeitungen und wurde unter spanischen Protestanten bis ins 20. Jahrhundert
verwendet.
Werke: Confessión de fe Christiana. The Spanish Protestant Confession of Faith (London 1560/61), eb. by
A. Gordon Kinder, Exeter 1988; Sanctae Inquisitionis hispanice artes aliquot detectae, ac palam traductae,
Heidelberg 1567 (unter Pseudonym Reginaldus Gonsalvio Montanus); La Biblia que e los Sacros libros del
Vieio y Nuevo Testamento,.. Transladada en Espanol, Basel 1569; Evangelium Ioannis, Frankfurt a. M.
1573; Expoisitio primae partis capitis quaarti Matthaei, Frankfurt a. M. 1573 (Niederländische Übers. v.
Florentius de Bruin, Dordrecht 1690); Sisto de SIEN (Sixtus Senensis): Bibliotheca sancta á F. Sixto
Senensi ex praecipuis catholicae ecclesiaeauthoribus collecta, Frankfurt a.M.a 1575; Confessio ion articulo
de coena, Antwerpen (1579); catechismus, Hoc est: Brevis instructio de praecipius capitisbus christianae
doctrinae, per quaestiones & responsiones, m pro Ecclesia Antwerpiensi quae Confessionem Augustanam
profitetur, Antwerpen 1583; Exposión de la primera parte del capitulo cuarto de San Mateo sobre las
tentaciones de Cristo, ed. Carlos López Lozano, Madrid 1988.
Lit.: Johannes Jacobus Grasser, Speculum Theologiae Mysticae, sive dissertationes et meditationes
allegoricae, Straßburg 1618, 310-337; - Georg Draudius, Bibliotheca Classica, sive catalogus officinalus,
Frankfurt 1625; - Lucas Gernler, Oratio secularis de Academiae Basiliensis ortu et progressu, Basel 1660; Richard Simon, Historia critica Veteris Testamenti, sive historia textus hebraici á Mose ad nostra usque
tempore, Bd. 2+3, Paris 1681; Ders., Histoire critique du View Testament, Rotterdam 1685; Ders., Histoire
critique des versionis du Nouveau Testament, Rotterdam 1690; - Jaques Le Long, Bibliotheca Sacra, seu
syllabus omnium ferme Sacrae Scripturae editionum ac versionum, Bd. II, Antwerpen 1709; - Johann
Gottfried Lessing, Specimen brevis disquisitionis historicae, ex theologia symbolica de insigni fidei
confessione, quam Protestantes Hispania ejecti Londinii 1559 ediderunt, in: Analecta ex omnia meliorum
literarum genere, sacro, historico, philologico, mathematico, antiquario... 2, Leipzig 1725, 631-639; Johannes Lehnemann, Historische Nachricht von der vormals im sechszehnten Jahrhundert berühmten Ev.Luth. Kirche in Antorff und der daraus entstandenen Niederländischen Gemeinde Augspurgischer
Konfession in Frankfurt am Mayn, aus Urkunden mitgetheilet, Frankfurt 1725; - Johann Balthasar Ritter,
Ev. Denkmahl d. Stadt Franckfurth am Mayn, oder ausführlicher Berich v. d. daselbst im XVI. Jh.
ergangenen Kirchen-Reformation, Frankfurt 1726; - Johann Bartholomäus Riederer, Nachrichten z.
Kirchen-, Gelehrten- u. Bücher-Geschichte, aus gedruckten Schriften gesammelt, Bd. 3, Altdorf 1766, 265;
- Karl Schmidt, D. Briefe Joh. Oporins an d. Straßburger Prediger Conrad Hubert, in: Beiträge zur
vaterländischen Geschichte 13 (= N.F. 3), 1851, 383-440; - Thomas McCrie, Works III: History of the
Progress and Suppression of the Reformation in Spain, London/Edinburgh 1856 (deutsch: Geschichte d.
Ausbreitung der Reformation in Spanien im sechszehnten Jh., Stuttgart 1835); - Friedrich Scharff, D.
niederländischen und französischen Gemeinden in Frankfurt a.M., in: Archiv f. Frankfurts Geschichte u.
Kunst N.F. 2, 1862, 245-317; - Eduard Boehmer, C. R. epistolae tredecim ad Matthiam Ritterum datae, in:
ZHTh 40, 1870, 285-307; Ders., Q. F. F. Q. S. Viro summae venerando Ioanni Friderico Bruch...insunt
epostolae quaedam Ioannis Sturmii et Hispanorum qui Argentorati degerunt, Straßburg 1872; Ders., Ein
Brief v. C. R., in: Romanische Studien 4, 1880, 483-486; Ders. (Hrsg.): Bibliotheca Wiffeniana. Spanish
Reformers of Two Centuries from 1520 - Their Lives and Writings according to the late Benjamin B.
Wiffen's plan and with the use of his materials, 3 vol., Straßburg/London 1883, 1904; - Nathaniel Tollin, C.
de R., in: BSHPF 31, 1883, 289-298; - Georg Eduard Steitz/Hermann Dechent, Geschichte d. v. Antwerpen
nach Frankfurt a.M. verpflanzten Niederländischen Gemeinde Augsburger Confession, Frankfurt 1885; - C.
A. Wilkens, Geschichte d. spanischen Protestantismus im sechzehnten Jh., Gütersloh 1888; - Theodor
Schott, Frankfurt als Herberge fremder protestantischer Flüchtlinge, in: Jahresbericht d. Vereins f.
Reformationsgeschichte 3, 1886, 39-41; - Alexander Dietz, C. R., Gründer d. hiesigen Niederländischen
Gemeinde, Augsburger Konfession, in: Frankfurter Ev.-Lutheraner Kirchenkalender 1894; - Samuel
Berger, Las Biblias castellanas, in: Romania 28, 1899, 360-408; - Ernst H.J. Schäfer, Beiträge z.
Geschichte d. spanischen Protestantismus u. d. Inquisition im 16. Jh., 3 Bd., Gütersloh 1902; Ders., Sevilla
u. Valladolid: d. ev. Gemeinden Spaniens im Reformationszeitalter, SVRG 78, Gütersloh 1903; - Aart
Arnout van Schelven, C. de R., Christophorus Fabricius en Gaspar Olevianus, in: NAKG 8, 1911, 322-332;
- Adolf Fluri, D. Bärenbibel, in: Gutenbergmuseum 9, 1923, 35-41 + 82-90; - P. N. Tablante Garrido, La
Biblia del Oso y su foliatura, in: Universidad 1957, 3-7; - Paul J. Hauben, A Spanish Calvinist Church in
Elizabethan London 1559-1565, in: ChH 34, 1965, 50-56; - Ders., Marcus Pérez and Marrano Calvinism in
the Dutch Revolt and the Reformation, in: BHR 29, 1967, 121-132; - Ders., Three Spanish Heretics and the
Reformation, Genéve 1967; - Jorge Augusto Gonzales, C. de R. Traductor de la Biblia espanol, Mexico
City 1969; - Arthur Gordon Kinder, Cipriano de Valera, Spanish Reformer (1532?-1602?), in: Bulletin of
Hispanic Studies 46, 1969, 109-119; Ders., C. de R. and his Family in Frankfurt, in: BHR 32, 1970, 427431; - Ders., Two unpublished letters of Jean Cousin, Minister of the Threadneedle Street Church,
concerning the Affair of C. de R., in: Publications of the Huguenot Society of London 21, 1971, 51-60;
Ders., Three Spanish Reformers of the Sixteenth Century: Juan Pérez de Pineda, C. de R., Cipriano de
Valera, Diss. Sheffield 1971; Ders., C. de R. Spanish Reformer of the Sixteenth Century, London 1975;
Ders., Juan Pérez de Pineda (Pierus): a Spanish Calvinist minister olf the Gospel in 16th-century Geneva,
in: Bulletin of Hispanic Studies 53, 1976, 283-300; Ders., La confesión espanola de Londres 156/61, in:
Diálogo Ecuménico 13, 1978, 365-419; Ders.,/Roland W. Truman, The Persuit of Spanish Heretics in the
Low Countries: the activities of Alonso del Canto, 1561-1564, in: JEH 30, 1979, 65-93; Ders.,/Ronald W.
Truman, The Persuit of Spanish Heretics: new information on C. de R., in: BHR 42, 1980. 427-433; Ders.,
How much did Servetus really influence C. de R.?, in: Hispanic Studies in Honour of Frank Pierce,
Sheffield 1980, 91-109; - Ders., C. de R., in: Bibliotheca Dissidentium 4, 1984, 99-153; - Patrick Collinson,
Calvinism with an Anglican Face: the Stranger Churches in Early Elizabethan London and their
Superintendent, in: Reform and Reformation: England and the Continent c. 1500 - c. 1750, (Studies in
Church History, Subsidia 2), Oxford 1979, 71-102; - Ders., Archbishop Grindal 1519-1583. The Struggle
for a Reformed Church, London 1980; - Alastair Hamilton, Paulus de Kempenaer, »non moindre
Philosophe que tresbon Escrivain«, in: Quaerendo 10, 1980, 293-335; - Carlos Gilly, Spanien u. d. Basler
Buchdruck bis 1600. Ein Querschnitt durch die spanische Geistesgeschichte aus der Sicht einer
europäischen Buchdruckerstadt, Basel/Frankfurt a. M. 1985; Ders., Das Sprichwort »Die Gelehrten, die
Verkehrten in der Toleranzliteratur d. 16. Jhs., in: Anabaptistes et dissidents au XVIe siécle, publiées par
Jean-Georges Rott et Simon L. Verheus, Baden-Baden u. Bouxwiller 1987, 159-172; Ders., Das Sprichwort
»Die Gelehrten die Verkehrten« oder d. Verrat der Intellektuellen im Zeitalter d. Glaubensspaltung, in:
Forme e Destinazione nel Messaggio religioso. Aspetti della propaganda religiosa nel Cinquecento, Firenze
1991, 229-375; - Jaime Contreras, The Impact of Protestantism in Spain 1520-1600, in: Inquisition and
Society in Early Modern Europe, ed. and translated by Stephen Haliczer, London & Sydney, 1987, 47-63; Oratio Dominica Romanice. D. Vaterunser in d. romanischen Sprachen v. d. Anfängen bis ins 16. Jh. mit d.
griechischen u. lateinischen Vorlagen hrsg., u. eingeleitet v. Siegfried Heinimann, Tübingen 1988, 222 f.; Wolfgang Otto, Juan de Valdes und die Reformation in Spanien im 16. Jh., Europäische
Hochschulschriften R. XXIII, Bd. 348, Frankfurt u.a. 1989; Ders., Conquista, Kultur u. Ketzerwahn.
Spanien im Jahrhundert seiner Weltherrschaft, Göttingen 1992; - Enciclopedia Universal Illustrada
Europea-Americopa C, 1923, 375; - ADB XXVII, 720-723; - RGG V. 944 f.
Erich Wenneker
http://www.interbook.net/personal/cer/Enciclo/Corro.htm
http://ourworld.compuserve.com/homepages/jignaciocolerabernal/encihopa.htm
Antonio del Corro
Nacido en Sevilla en 1527 y fallecido en Londres en 1591. Hijo de un doctor en Leyes y pariente cercano
de uno de los Inquisidores que llevó el proceso del Dr. Egidio, ingresó como monje en el monasterio de San
Isidoro del Campo. En 1557, salió de allí, con otros Jerónimos, entre los que estaban los futuros primeros
traductores de la Biblia, Reina y Valera, para librarse de los Inquisidores. Estos le quemaron en efigie más
tarde (1562) y le metieron en el "Índice" (1570) como autor de primera clase.
De Ginebra pasó a Lausana, donde estudió en su famosa Academia. Luego, tras breves estancias en la corte
de Juana III de Albret (donde dio clases de español al futuro Enrique IV, predicó y enseñó), Burdeos,
Toulose, palacio de la Duquesa de Ferrara (Renata, hija del Rey de Francia, Luis XII) y Amberes, llegó en
1567 a Inglaterra y allí permaneció hasta su muerte.
Evangelizó a los españoles en cualquier lugar donde se encontrara, enseñó en los Inns Court y Oxford,
polemizó siempre con los teólogos, formó una familia (de la que poco sabemos) y escribió libros y
numerosas cartas a los grandes de su tiempo. Sus dos primeras obras se publicaron en Amberes: Epistre et
amiable remostrance díun Ministre de líEuangile de Nostre Redempteur Iesus Christ (1567) y Lettre
envoyée a la maiesté du roy des Espaignes (1567). En esta última, aboga por la libertad religiosa ante
Felipe II. Es la única que ha sido traducida al castellano de toda su producción literaria (Revista Cristiana,
Madrid 1902). El resto de sus trabajos vieron la luz pública en Inglaterra: Tableau de Líoeuure de Dieu
(1569); Dialogus Theologicus (1574), fruto de sus predicaciones sobre la Epístola de San Pablo a los
Romanos; Sapientissimi regis Salomonis (1579), paráfrasis y comentario al Eclesiastés; y Spahis Grammar
(1590). Todos sus libros, menos Tableau, fueron traducidos pronto al inglés. Al final de sus días, trabajó en
nuevas ediciones de sus obras y editó una revisión del "Dialogo de las cosas ocurridas en Roma", por
Alfonso de Valdés.
Otra perspectiva:
Ex-fraile del Monasterio de San Isidoro del Campo, escritor y profesor en la Universidad de Oxford.
Nació en Sevilla, donde debió hacer sus estudios universitarios, antes de profesar como jerónimo en el
Monasterio de San Isidoro el Campo, de Santiponce (Sevilla). De donde salió, tras abandonar la Iglesia
Romana, en 1557. Y, tras una accidentada peregrinación por Suiza, Francia y Flandes, terminar en
Inglaterra.
Antes de trasladarse de la Europa continental a la Gran Bretaña, estudió en la Academia de Lausana, con
profesores como Teodoro de Beza; dio clases de español al hijo de Juana III de Albret, que reinaría como
Enrique IV de Francia; enseñó y predicó en varios centros hugonotes franceses, como Burdeos, Toulose y
Orleans; se casó; fue capellán de la Duquesa de Ferrara,hija del rey francés Luis XII, en su palacio de
Montarguis; y predicó en Amberes.Y en esta última ciudad, aparecieron sus dos primeros libros: "Epistre e
amiable remostrance d'un Ministre de l'Evangile de nostre Redempteur Iesus Christ" (1567) y "Lettre
envoyée a la maiesté du roy des Espaignes" (1567).
El resto de sus trabajos, se imprimieron en Inglaterra. Y aunque contienen menos información
autobiográfica, que en la primera de sus obras, testifican de sus quehaceres e inquietudes docentes y
teológicas. Como se puede apreciar sólo con sus títulos: "Tableau de l'OEuvre de Dieu" (Norwiich, 1569),
"Dialogus Theologicus" (Londres, 1574), "Paraphrasis and Commentary on Eclesiastes" (Londres,1579) y
"Reglas Gramaticales" (Oxford, 1586).
Varios de sus libros, se tradujeron al inglés en sus días. Pero al permanecer en latín, francés o inglés; son
muy poco conocidos entre nosotros. Y únicamente la reciente edición facsímil de su última obra y la
traducción al castellano que se hizo de la Carta a Felipe II (Revista Cristiana. Madrid, 1902);le han salvado
del injusto e inconveniente olvido, al que los Inquisidores le condenaron, quemándole en estatua y
"secuestrándole" en el Indice de Libros Prohibidos.
Los años de Londres, fueron agridulces. Por un lado, las numerosas controversias teológicas con los
intolerantes (católicos o protestantes), le restaron paz y amigos. Claro que también pudo dedicarse a la
enseñanza universitaria en Oxford, continuar escribiendo, contar con amigos influyentes y una prebenda de
la Iglesia Anglicana; donde terminó tras su paso por el Calvinismo.
Gabino FERNÁNDEZ CAMPOS
http://www.veu.unican.es/arte/Temas/Iglesias/Escultura/1/FArte.htm
Sepulcro de Don Antonio del Corro
This sepulchre belongs to the vanguard of the Spanish Renaissance. The inquisitor and canon of Seville's
cathedral appears reading a book in a modern position. In the sepulchre, there is a coat of arms and a long
text on the life of this great humanist intellectual.
Churches, Hermitages and Sanctuaries Religious Architecture
Hermitages and Sanctuaries
Altarpieces
Sepulchral sculpture
Renaissance and Baroque painting Sepulchral sculpture. Sepulchre of Don Antonio del Corro
(San Vicente de la Barquera) During the early modern period, the sepulchral sculpture became highly
significant. Many private chapels were built inside the churches and hermitages, and the spulchres of
important people arranged there. In the Renaissance period, the recumbent image of the corpse, inherited
from the late-Gothic style remained. However, then, a more naturalist style was adopted, with the
development of genuine likenesses. This can be seen already in the sepulchres of Antonio del Corro in the
parish church of San Vicente de la Barquera, and of Fernando de Palacios in Limpias.
Lugar: Iglesia de Santa María de los Angeles. San Vicente de la Barquera. Periodo: Renacimiento.
Fecha: 1553-1562. Autor: Hernán Ruiz el Joven. Juan Bautista Vázquez el Viejo.
http://www.vayaspain.com/asc/zon3901.htm
La costa de Cantabria ofrece al visitante innumerables atractivos, bellos paisajes, amplias
playas, zonas de acantilados rocosos y preciosas poblaciones marineras que se llenan de vida
en la temporada estival.
Muy próxima a Asturias, San Vicente de la Barquera posee una gran playa protegida del viento.
La antigua villa, construida sobre un risco entre dos rías, está presidida por la iglesia de Santa
María, obra gótica con algunos elementos románicos. El templo tiene tres naves y en su interior
se conservan retablos y esculturas, entre los que destaca la tumba del inquisidor Antonio del
Corro, del siglo XVI. Los restos de la muralla llegan hasta el castillo, y por una de las antiguas
puertas se accede hasta el Ayuntamiento, antigua casa del inquisidor Antonio del Corro. El
moderno centro urbano se asienta en la parte baja de la villa, junto al puerto pesquero.
http://www.ub.uio.no/uhs/sok/fag/RomSpr/index.html
University of Oslo
http://translate.google.com/translate?hl=en&sl=es&u=http://www.eldiariomontanes.es/patrimonio/bics/bic1
25.htm&prev=/search%3Fq%3DAntonio%2Bdel%2BCorro%2B%26start%3D10%26hl%3Den%26lr%3D
%26ie%3DUTF-8%26oe%3DUTF-8%26sa%3DN
Old Puebla of San Vicente of the
Barquera
San Vicente of the Barquera
Declared Well of Cultural Interest/1987
Already before crossing its bridges the splendid panorama of San
Vicente of the Barquera is descried. The old helmet of the villa is
distinguished on a small walled knoll. It is in his interior where the most
singular buildings are located, emphasizing in the stop the silhouette of
the church of Our Mrs. of Los Angeles and of the rocky castle.
It is probable, that in the place where today the present population of San
Vicente of the Barquera locates itself, the port mentioned by Pliny in the
Eastern zone of Cantabria like Vereasueca was located at Roman time.
Between the 730 and the 756 Alfonso I repobló and fortified the villa. Later,
in 1210, he was able to privileges and immunities to foment the marine
commerce and the rights of fishing under the mandate of Alfonso VIII,
benefits that mainly caused an important economic development based on
the fishing activities.
Originally the population organized itself on the crest of the knoll, zone easy
to defend in which the castle was arranged, surrounding itself in addition to
walls of which still is left important rest. It is in this zone where the most
outstanding buildings are conserved. In the high part the church of Our Lady
is raised, builds of century XIII with added and reforms of the XVI in the
cruise, the apse and the choir. In century XIX the present tower of bells was
made. The interior is organized in three ample ships with several chapels
opened in the century XV, between which it emphasizes the one of the
family of the Group of people. Between the tombs of the family it
emphasizes the located one to the right that corresponds to the Inquisidor
Antonio of the Group of people (1472-1556). It is a magnificent Renaissance
sculpture in which it appears the recostado Inquisidor, designed by Hernán
architect Ruiz and executed by Juan Vázquez Baptist the Old one, disciple of
Berruguete. In addition, the church has a magnificent baroque altarpiece of
1694.
Near the temple the ruins of the familiar house of them are appraised Group
of people, of aims of XV or the principles of XVI the Conserve in the main
facade the shield of arms of the Victory of Oviedo.
Another outstanding building of populates it old is the present City council,
errand to construct by the Inquisidor for hospital in century XVI. Its facade
is organized, for the first time in the architecture of Cantabria, with a
superposition of classic orders, toscano in the access door and jónico for the
bays of the main plant.
The monumental set is completed with the castle, construction of century
XIII with later modifications. At the present time it undergoes a
reconstruction with restauradores criteria more than doubtful.
 BIBLIOGRAFIA
VV.AA.: "San Vicente of the Barquera", in Great Encyclopedia of
Cantabria, volume VII. Santander 1985, pp. 253-258. POU And MARTI,
J.M.: History of the villa of San Vicente of the Barquera. Madrid 1953. The
Art in Cantabria between 1450 and 1550. Catalogue of the Exhibition.
Santander 1994, pp. 40-42.
 OTHER NEAR PLACES OF INTEREST
In San Vicente of the Barquera: Old Convent of San Luis. Card 29. Church
of Our Mrs. of Los Angeles. Card 30. Large houses and Hermitage of Santa
Marina, in the Revilla. Tower of Estrada (Val of San Vicente), Card 110.
Natural park of Oyambre.
 LOCALIZACION And ACCESSES
The villa is to 62 km to the west of Santander and is crossed by the N-634
that continues towards the Principality of Asturias.
http://translate.google.com/translate?hl=en&sl=es&u=http://www.dooyoo.es/review/458761.html&prev=/s
earch%3Fq%3DAntonio%2Bdel%2BCorro%2B%26start%3D10%26hl%3Den%26lr%3D%26ie%3DUTF8%26oe%3DUTF-8%26sa%3DN
At the moment the Palace of the family Group of people is the city council of San Vicente of the Barquera.
In century XVI it was the house of the inquisidor Antonio of the Group of people, for this reason, edifio
receives his name. Closely together of the Palace it is the church of Santa Maria of the assumption in which
we can observe the funeral sculpture of Antonio of the Group of people, in which a book imagines the
Inquisidor tended on its grave reading calmly.
The Renaissance Palace is of unknown author and emphasizes by its facade decorated with shields, arms
and inscriptions of plateresco type.
The Palace of the family Group of people belongs to a work set arquitectónias, walls, etc that make of San
Vicente a marine villa in which art by the four flanks is breathed. For this reason, I recommend that all that
that can, that visits San Vicente of the Barquera, in special populates it old in that we found most of the
artistic and historical manifestations.
http://www.ku.edu/~kantext/espora-l/msg00029.html
Dr. A. Gordon Kinder
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To: Multiple recipients of list ESPORA-L <ESPORA-L@UKANVM.CC.UKANS.EDU>
Subject: Dr. A. Gordon Kinder
From: J B Owens <OWENJACK@FS.ISU.EDU>
Date: Mon, 15 Sep 1997 17:32:55 -0500
Organization: Idaho State University
Reply-To: History of the Iberian Peninsula <ESPORA-L@UKANVM.CC.UKANS.EDU>
Sender: History of the Iberian Peninsula <ESPORA-L@UKANVM.CC.UKANS.EDU>
I am sad to post the following news, which is based on information
provided shortly after the event by Dr. Nigel Griffin and Jonathan
Nelson of the Department of Spanish and Portuguese Studies of the
University of Manchester, and on my own limited files.
On 13 August 1997, Dr. A. Gordon Kinder died "in Withington
Hospital in Greater Manchester [England]. Gordon had been suffering
from cancer of the kidney and it was decided that, despite the weakness
of his heart, his best chance was an operation. This took place on the
morning of Monday the 11th. Afterward he was more or less stable
(although he had lost much blood) and even began to improve slightly;
but on Monday night he suffered a heart attack, which further weakened
his heart and lungs and his condition began to deteriorate. He died a
few minutes before 2 A.M. today [13 August]. A few of us had the
privilege of being with him during his last hours and up to the moment
of his death. He was peaceful and without pain at the end" (the words
of Griffin and Nelson). The funeral service took place at 1:00 P.M. on
20 August 1997, at Trinity Methodist Chapel, Northenden Road, Sale,
Manchester.
Dr. Kinder was an expert on Spanish heterodoxy in the sixteenth
century. At his death, he was Honorary Research Fellow of the
Department of Spanish and Portuguese of the University of Manchester
and a member of the Society for Spanish and Portuguese Historical
Studies.
Among his recent publications with which I am familiar are (without
any claim that this list is complete):
-- *Spanish Protestants and Reformers in the Sixteenth Century: A
Bibliography, Supplement I*. London: Research Bibliographies &
Checklists, 39a, Grant & Cutler, 1994.
-- "Protestants in Sixteenth-Century Spain: Doctrines and Practices as
confessed to the Inquisitors." *Mediterranean Studies* 4 (1994): 7380.
-- "The Alumbrados of the Kingdom of Toledo."
Dissidentium* 16 (1994): 5-53.
-- "Jacobus Acontius."
*Bibliotheca
*Bibliotheca Dissidentium* 16 (1994): 55-116.
-- "The Spanish Confession of Faith of London 1560/61."
*Bibliotheque d'Humanisme et Renaissance* 56 (1994): 745-750.
-- "Obras teologicas de Antonio del Corro: las dos redacciones de la
'Tabla de la obra de Dios' y la 'Monas theologica'." *Dialogo
Ecumenico* 30 (1995): 311-39.
-- "Agostino Boazio: A Genoese Protestant's Adventures with the
Spanish Inquisition." *Mediterranean Studies* 5 (1995): 51-62.
-- "'Ydiota y sin letras': Evidence of lay literacy among the
Alumbrados of Toledo." *Journal of the Institute of Romance Studies*
4 (1996): 37-49.
-- "The Protestant Pastor as Intelligencer: Casiodoro de Reina's
letters
to Wilhelm IV, Landgrave of Hesse-Cassel (1577-82)." *Bibliotheque
d'Humanisme et Renaissance* 58 (1996): 105-18.
-- Six chapters in the *Oxford Encyclopedia of the Reformation*.
vols. New York: Oxford University Press, 1996: "Antonio del
Corro," "Juan de Valdes," "Casiodoro de Reina," "Juan Perez de
Pineda," "Cipriano de Valera," and "Juan Diaz."
4
Besides being a splendid scholar, Gordon Kinder was a wonderful man
who will be missed by all who knew him.
Cordially,
Jack
********************************************************
J. B. "Jack" Owens, Professor of History
Project Coordinator, Computer-Mediated Distance Learning
Idaho State University, Pocatello, ID 83209 USA
e-mail: owenjack@isu.edu
www: http://www.isu.edu/~owenjack
********************************************************
The Reina-Valera Bible: From Dream to Reality
by Jorge A. González
A third piece of evidence for the thesis of the Bible as a communal project comes from the letter which
Antonio del Corro wrote to Casiodoro de Reina from Teobon on Christmas Eve, 1563. Corro was an
Isidorean monk who became a minister in France, and who appears in the records of the French church
under the name "Bellerive." In this letter he advises Reina that he has made arrangements for the printing of
the Bible with a printer who has offered to print 1,200 copies with verse divisions, in folio size, for four and
a half reales each if they provide the paper, or six reales if this is to be the printer's responsibility. He
assures Reina that there will be no difficulty in securing the paper, for there are three or four paper mills
nearby and, as to a place to set up the printing press, the Queen of Navarra has offered one of her castles.
The only difficulty will be, he says, with the proofreading of the text, and to that end he suggests that Reina
bring Cipriano de Valera with him to work as proofreader.
Reina never received the letter. It arrived in London after he had fled England under accusations of heresy
and sodomy. With a price placed on his head by the Spanish authorities, Casiodoro sought refuge in
Antwerp, Frankfurt, Orleans, and finally in Bergerac, where his friend Corro was a pastor. Later, when
Princess Renée de France took Corro to her castle at Montargis to serve as her chaplain, Reina
accompanied him. There the two had ample time to talk about the plans for the Spanish Bible with Juan
Pérez, who at the time was also serving as Renée's chaplain. Perhaps the Princess expressed some interest
in the project, since the "Ferrara Bible," published eleven years before by the crypto-Jews Yom Tob Leví
Atías (Jerónimo de Vargas) and Abraham Ben Salomón Usque (Duarte Pinel), was dedicated to her
husband, Ercole II d'Este, Duke of Ferrara. When Reina published his own Bible in 1569, he used as one of
his main sources this Jewish Bible which he calls "the ancient Spanish translation of the Old Testament
provided in Ferrara." Reina would not have called "ancient" a book printed barely four years before he
began his own translation unless he was referring, not to the time when it was printed, but to the antiquity
of the translation itself. In fact, this version is one which had long circulated among the Jews of Spain and
of which we can find earlier evidence in the Polyglot Pentateuch published by Eliezer B. Gerson Soncino in
Constantinople in 1547. This Pentateuch includes a text in Spanish printed in Hebrew characters, as was the
custom of the Sephardic Jews. Comparison of this ladino text with the Ferrara Bible convinces me that both
are representatives of the same textual tradition.
Reina's own work was concentrated on the Old Testament. His plans were to use Pérez's New Testament
which was then being reprinted in Paris. On the morning of October 20, 1566, Juan Pérez died in the arms
of his friend Antonio del Corro. Corro left the matter of publication of the New Testament in the hands of
Pérez's assistants, Bartolomé Gómez and Diego López. According to Corro, Pérez died without leaving a
will, but in his death bed he made known his wishes that Renée was to be his universal heir. She was to see
that the New Testament was published using the funds derived from the sale of his belongings. Gómez and
López objected to such an arrangement. They wanted that the money which Pérez had left deposited with
Agustin Legrand be also applied to their project. Corro was opposed to such a use of the funds, since they
were to be used for the publication of the entire Bible. The Consistory of Paris was called to intervene in
the rather nasty quarrel which ensued, and it decreed that the sum of 300 crowns was to be given from the
Frankfurt fund to Gómez and López for the publication of the New Testament, while the balance of the one
thousand "escudos" which Legrand held in trust were to be used in the publication of the Bible.
Notes For full bibliographical information on the sources used in this article, see my monograph Casiodoro
de Reina: Traductor de la Biblia en español. (Mexico, 1969). In the Summer of 1980, I traveled
extensively in Europe collecting and copying thousands of pages of manuscripts related to the lives of
Casiodoro de Reina and other Spanish reformers of the sixteenth century. This will serve as the basis for
further research in this area of our history. Jorge A. González