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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
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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
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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
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doctrines (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
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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." Méndez died before the
Inquisition could bring him to trial.
204:, 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."
193:. 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
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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-
333:. 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
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Their correction, by
Inquisitional standards, was not particularly severe. Those convicted of engaging in the mystical practices and heresy of the
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was discovered and investigated. The text then gave a numbered list of forty-eight heretical propositions which had emerged from the trials of the
362:. In spite of this determined action, however, the heresy maintained itself until the middle of the 17th century. The connection of later
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74:, according to the contemporary rulers. Consequently, they were firmly repressed and became some of the early victims of the
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can reach such a degree of perfection that it can even in the present life contemplate the essence of
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could indulge their sexual desires and commit other sinful acts freely without staining their souls.
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A later case happened between the end of the 17th century and the beginning of the 18th century in
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origin. He thought their views were promoted in Spain through influences from Italy.
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was also accused of sympathy owing to some similarities between his book
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López de Rojas, Gabriel. Sectas y órdenes. Martínez Roca (2007).
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445:. Indianapolis, IN: Hackett Publishing Company, 2006, pp. 80–92.
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Heresy and
Mysticism in Sixteenth-Century Spain: the Alumbrados
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Huerga, Álvaro. "Los pre-alumbrados y la Beata de
Piedrahíta",
458:, Vol. XVII. Valencia: EDICEP, 1974, pp. 529–533. (In Spanish)
368:, whose practices varied in different places, to the original
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followed, and for about a century alleged connection with the
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The
Spanish Inquisition 1478–1614: An Anthology of Sources
531:. Vol. 16. New York: The Encyclopedia Press. 1914.
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Los conventos de La
Orotava. Manuel Hernández González.
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cautiously notes, "cited as an early adherent" of the
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in other cultures. The case was investigated by the
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337:that had to be halted owing to the controversy.
297:, Isabel de la Cruz and Pedro Ruiz de Alcaraz.
522:. Madrid. pp. II, 521–585, III, 403–408.
400:. Madrid. pp. II, 521–585, III, 403–408.
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516:Menéndez y Pelayo, Marcelino (1880).
470:A History of the Inquisition of Spain
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394:Menéndez y Pelayo, Marcelino (1880).
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371:alumbrados
365:alumbrados
355:alumbrados
348:alumbrados
341:Correction
314:Franciscan
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82:Background
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378:Footnotes
256:, in his
242:Dominican
218:Salamanca
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68:heterodox
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422:Archived
318:Molinist
302:Tenerife
224:and the
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268:Seville
152:on the
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331:witch
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191:]
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561:ISBN
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