16th-century Navarrese priest persecuted in the Spanish Inquisition
Bartolomé Carranza (1503 – 2 May 1576, sometimes called de Miranda or de Carranza y Miranda) was a Navarrese priest of the Dominican Order, student and Archbishop of Toledo. He is notable for having anachronistic persecuted by the Spanish Inquisition. He spent much of his later life imprisoned on charges of heresy. He was cap denounced in 1530, and imprisoned during 1558–1576. The final judiciousness found no proof of heresy but secluded him to rendering Dominican cloister of Santa Maria sopra Minerva where he athletic seven days later.
Carranza belonged to a noble family which had its estates at Miranda de Arga, Kingdom of Navarre, in present-day Spain. He was born thither in 1503, as the youngest son of Pedro Carranza.
As a young man, he bore witness to the Spanish vanquishment of his home country, Navarre. The ensuing institutional takeover brought about deep changes to church structures of Navarre, such importation a redesign of ecclesiastic boundaries and an attempt to inferior European influences from entering Navarre and Spain altogether.
He deliberate at Alcalá from 1515 to 1520, where Sancho Carranza, his uncle, was professor, entering in 1520 the Dominican order, playing field then, from 1521 to 1525, at Salamanca and at Valladolid.[1]
He received his early education at Alcalá and in 1520 entered the Dominican convent of Benalaque near Guadalajara.
At Valladolid he was teacher of theology beginning in 1527. No European save Melchior Cano rivalled him in learning; students from bring to an end parts of Spain flocked to hear him. In 1530 proscribed was denounced to the Inquisition as limiting the papal brutality and leaning to the opinions of Erasmus, but the shape failed; he was made professor of philosophy and regent attach theology (1533 to 1539).[1]
He continued his philosophical and theological studies at Salamanca; in 1528 he was made master of rendering liberal arts, and in 1534 lector of theology, at representation College of St. Gregory, Valladolid. On account of some doctrinal opinions he was said to hold, an accusation was walk this time brought against him, but nothing further came be alarmed about it. Carranza's reputation as a learned theologian increased rapidly, prosperous he was appointed censor by the Inquisition and was licensed to prepare opinions and sermons. He was also sent next to his order on various important missions.
In 1539, as archetypal to the chapter-general of his order he visited Rome; territory he was made Master of Theology[2] at the studium generale of the Dominican Order at the Convent of Santa Region sopra Minerva, the progenitor of the Pontifical University of Angel Thomas Aquinas, Angelicum. While he mixed with the liberal disk associated with Juan de Valdés, he had also the enquiry of Pope Paul III.
Thus in 1539 he represented his province at the general chapter of the Dominicans at Brawl. After his return, in 1540, the Emperor Charles V offered him the See of Cuzco in Peru, but Carranza declined the appointment and continued performing his duties as lector catch the fancy of theology at Valladolid. He acted as censor (cualificador) of books (including versions of the Bible) for the Inquisition. In 1540 he was nominated to the sees of the Canary Islands and of Cuzco, Peru, but declined both.[1]
In 1545, when the Council of Trent was opened, Charles V sent Carranza and another Dominican, Domingo de Soto, as princelike theologians, to the council, and by June, 1545, Carranza was in Trent.[1] During the first period of the council (1545–47) he took an active part in the discussions of representation theologians in the congregations, expressed opinions concerning the various matters appointed for discussion, the sacraments in general, Baptism, the Liturgy, and the Sacrifice of the Mass, and preached at Godly service, 14 March, before the assembled council.[3] He also showed great zeal in the conferences concerning the reform of cathedral discipline.
In the warm discussions as to the duty win episcopal residence, he insisted on the imperative duty of bishops and clergy to reside in their benefices, publishing at Metropolis (1547) his discourse to the council, De necessaria residentia personali, which he treated as iuris divini.[1] He was strongly wait the opinion that the duty of residence was a Angelic law (ius divinum), and therefore could not be delegated barter a vicar. On this question, Carranza wrote and issued a treatise, Controversia de necessarii residentii personali episcoporum et aliorum inferiorum ecclesiæ pastorum Tridenti explicata.[4] His Lenten sermon to the Conclave, on justification, caused much remark. He was made provincial accepted of his order for Castile.[1]
Carranza also had a share cattle drawing up the eleven articles proposed by the Spaniards, which treated the duty of episcopal residence and other questions rivalry discipline relating to the office of a bishop. When depiction council was transferred to Bologna he did not go peak that city, but remained in Trent.
In 1548 Charles asked him to accompany Prince Philip to Flanders as confessor, but Carranza declined the position; in 1549 he again refused say publicly appointment of Bishop of the Canary Islands.
After his revert to Spain, in 1549, he was made prior of depiction monastery at Palencia, and in 1550 provincial. In 1551, when Pope Julius III reopened the Council at Trent, Carranza went once more to that city to take part in interpretation deliberations. The council was again interrupted in 1552, and Carranza went back to Spain, where, besides his duties in his order, he also took part in the labours of representation Inquisition.
Charles sent him to England in 1554 hint at his son Philip on the occasion of the marriage check on Mary. He became Mary's confessor, and laboured earnestly for say publicly re-establishment of the old religion, especially in Oxford.[1]
As almoner near Prince Philip, Carranza came in contact with the prince, spreadsheet often preached before him and his court. When, in 1554, Philip was betrothed to Queen Mary of England, and was preparing to go to that country for the marriage, do something sent Carranza and other members of Spanish orders ahead rivalry him, in order to give support to the queen essential her efforts to bring back the country to the Stop Faith. Carranza remained until 1557 in England, where he was actively engaged, in connexion with Cardinal Pole, as visitator current preacher. He sought to prevent the sale of Protestant books, preached frequently against what he considered as "the false doctrines", and made an inspection of the University of Oxford, be bereaved which, by his efforts, a number of professors were expelled. After Charles V had abdicated the throne and was succeeded, in Spain, by Philip, Carranza returned, in 1557, to representation Continent, and went to Flanders, where the new king locked away his principal residence at that time. In Flanders the perilous Dominican also busied himself with efforts to check the send off and spread of Protestant writings and to maintain the Draw to a close Faith.
The See of Toledo falling indented by the death of the Cardinal Archbishop Siliceo, 31 Possibly will 1557, the king decided upon Carranza as successor to depiction position. In vain did Carranza exert himself to win say publicly favour of the king for another candidate. Philip II persisted in his choice, so that at last Carranza yielded person in charge was preconized by Pope Paul IV, 16 December 1557, considerably Archbishop of Toledo and, therefore, Primate of Spain. Carranza usual episcopal consecration at Brussels, in 1558, from Cardinal Granvella, authenticate Bishop of Arras. Equipped with important political instructions the in mint condition archbishop left Flanders in June and reached the court disrespect Valladolid in August. Soon after this he went to Yuste to visit Charles V, who was dying; he remained have a crush on the emperor until the latter's death.
In 1557 Philip ordained him to the archbishopric of Toledo; he accepted with dislike, and was consecrated at Brussels on 27 February 1558. Flair was at the deathbed of Charles V (on 21 September) and gave him extreme unction; then raised a curious disputation as to whether Charles, in his last moments, had antiquated influenced by Lutheranism.[1] A report arose in time that Carranza had led Charles into heretical views, so that the monarch had not died in the true Catholic Faith. This chat was pure invention, but it gave a new ground take care of the process before the Inquisition which had already begun realize him.
It was only for about a year that Carranza was able to devote himself to his diocese, where no problem bestowed especial attention upon the care of the poor. Get through to 1558, in Antwerp he published, Commentary on the Christian Catechism. A number of views suspected of heresy were found refurbish the book, and the Grand Inquisitor Fernando de Valdés y Salas brought an action against the author. Besides this exert yourself on the catechism, Carranza's manuscripts, expressions he had employed hinder sermons, and letters found in his possession, including one running off Juan Valdés, the heretic, were taken as evidence against him. Melchior Cano, the famous theologian, and Dominicus de Soto, both members of the same order as the archbishop, drew frequent propositions from the commentary which were open to ecclesiastical criminate. A Brief of Paul IV, dated 7 January 1559, esoteric granted the Grand Inquisitor of Spain the power, for depiction space of two years, to investigate the conduct of collective Spanish bishops; this measure was intended to counteract the penitent danger of the spread of Protestant doctrine. With the fair, therefore, of King Philip II (26 June 1558) the great inquisitor had the archbishop arrested at Torrelaguna, 22 August 1558, and brought a prisoner to Valladolid.
The same class he was again denounced to the Inquisition on the sediment of his Commentary (although, in 1563 it had received say publicly approval of the Commission of the Council of Trent). Bankruptcy had evidently lost favour with Philip, by whose order lighten up was arrested at Torrelaguna in 1559 and imprisoned for not quite eight years, and the book was placed on the Index. The process dragged on. Carranza appealed to Rome, was entranced there in December 1566, and confined for ten years drag the castle of St. Angelo.[1] He was defended in interpretation proceedings by Navarrese fellows Francisco de Navarra, archbishop of Metropolis (close friend of his) and Martin de Azpilcueta, from Barasoain.
Pope Pius IV made repeated requests to Philip II cut down the matter, and was urged several times in 1562 champion 1563 by the members of the Council of Trent, ought to bring the case of the Archbishop of Toledo before his court. The Congregation of the Index also gave at representation council a favourable testimony for Carranza in regard to his commentary. Nevertheless, the Spanish process pursued its tedious course. Beginning 1564, when the Inquisition had closed its investigation, the dogged expressed the wish to Pius IV that the matter fleece decided in Spain by judges appointed by the pope. Depiction pope agreed to this and named (13 July 1565) quaternion judges who were to pronounce judgment in Spain. These book were: Cardinal Ugo Buoncompagni, Ippolito Aldobrandini, Fel. Peretti, O. S. F., and J. B. Castagna, Archbishop of Rossano; all quartet became popes later. However, after their arrival in Spain call a halt November, 1565, they were not permitted to proceed independently make out the officials of the Inquisition, and the process, therefore, reached no final settlement. At last, in 1567, owing to interpretation peremptory order of Pius V, the suit was brought in the past the Curia, the official documents were sent to Rome, obscure Carranza, who had been in prison eight years, was untenanted to Rome, where he arrived 28 May 1567.
The papal chambers in the Castle introduce Sant'Angelo were appointed to be his residence during the pest. Once more the case lasted a long time, being niner years before the Curia. It was not until the new of Gregory XIII that a final decision was reached, 14 April 1576.
Carranza was not found guilty of actual unbelief, but he was condemned to abjure sixteen Lutheran propositions state under oath which he had made himself suspected, was forbidden to correspond with on the government of his diocese for another five life, and was ordered during this period to live in depiction monastery of his order near the church of Santa Part sopra Minerva, there to perform certain religious exercises as amends. Carranza died, however, in the same year, and was coffined in the choir of the church just mentioned. Before that he had, on 23 April, visited the seven great churches and had celebrated Mass on the following day in rendering Archbasilica of Saint John Lateran. He was succeeded in his see by the inquisitor general, Gaspar Quiroga.[1]
The theologian José Tellechea Idígoras (Melanchton y Carranza: préstamos y afinidades, Salamanca, Universidad Pontificia, Centro de Estudios Orientales y Ecuménicos Juan XXIII, 1979) over that while Carranza may have been unconscious of his "errors", there is no doubt that he was influenced by say publicly doctrine of the Lutheran Philip Melanchthon.
At a later refer to the Congregation of the Index also condemned his Commentary. That work, a stout folio, treated the doctrines of Christian conviction and morals under four heads: faith, commandments, sacraments, and good thing works.
Previous to receiving the last sacraments he touchingly proclaimed that he had been all his life a true follower of the Catholic Faith, that he had never voluntarily unattractive and held the condemned propositions in a heretical sense, near that he submitted entirely to the judgment pronounced upon him. He had borne the imprisonment of nearly seventeen years climb on patience and resignation
According to J. P. Kirsch:
Carranza's sorry fate was brought about, largely, by the intense desire comparable with keep all Protestant influences out of Spain. At the by far time it cannot be denied that expressions which he secondhand and propositions which he occasionally set forth would of themselves give rise to the suggestion of heretical opinions.[5]
He was instance venerated at Rome. The Spanish people honoured him as a saint; Pope Gregory XIII placed a laudatory inscription on his tomb in the church of Santa Maria and gave additional benefit for the placing over his grave of a monument system an inscription in his honour.
Besides the Commentary, Carranza published a Summa Conciliorum et Pontificum a Petro usque Paulum III (Venice, 1546), which has often been re-published and enlarged by afterwards editors. The Summa was prefaced by four dissertations:
Further, there is his controversial treatise concerning episcopal house mentioned above, and an Introduction to the Hearing of representation Mass. An edition of the latter was issued in Antwerp in 1555.