286 JOHN E. LONGHURST secretly to Tovar, using orange or lime juice ... he replied that he knows that last June [1533] when the archbishop of Toledo - may he be in glory (2) - left this city, Doctor Vergara remained here [by order of the Inquisition]. One day when this witness and Doctor Vergara were walking about in the upper cloister of the archbishop's quarters, ... [Vergara told Ortiz all about his secret exchange of correspondence with Tovar, and even said that the archbishop himself knew all about it, that in fact the archbishop read the smuggled letters too, personally holding some of them over the heat to bring out the words]. 2. Alonso de Fonseca, Archbishop of Toledo, had died just a few weeks before, which might account for Miguel Ortiz' boldness in accusing the archbishop of complicity in the smuggling of letters between Tovar and Vergara. We may be sure that his death did not help Vergara's case either. |
LUTHER'S GHOST IN SPAIN 287 bishop of Toledo, which conferred on Gumiel a benefice in a church in Madrid. When Gumiel recovered, Ortiz returned his papers to him. the Fiscal (304r-v) Toledo, April 21, 1534 I, Diego Ortiz de Angulo, hereby make presentation against Vergara ... of all the books and writings found in Vergara's possession and of those which Doctor Vergara sent to the Council of the General Inquisition ... including both the books of Luther and his followers, as well as those of Erasmus and other persons suspected of being opposed to our holy Catholic faith.... [I likewise ask your graces to direct} that a copy be obtained of the propositions of Erasmus which the University of Paris condemned as heretical, scandalous, erroneous, suspect and offensive to pious ears ... because Doctor Vergara has been and is an intimate friend and defender of Erasmus and all his writings and errors. They regularly corresponded with each other as friends, and Doctor Vergara had the archbishop of Toledo send a stipend to Erasmus. Vergara also favored Erasmus in the conference which was held in Valladolid [in 1527] .., and Vergara had such influence and favor with the archbishop of Toledo and other ecclesiastical and secular persons that he had the conference dissolved without condemning ... the said propositions [of Erasmus), and against the wishes of the whole assemblage of friars and learned ecclesiastical persons who wanted to condemn [Erasmus] as heretical, erroneous and suspect. Alonso de Virues (311r-312r) He said that about four years ago ... in the apartment of Doctor Vergara [in Madrid] ... this witness and Vergara were discussing theological questions dealing with matters of conscience. They began |
288 JOHN E. LONGHURST to dispute. This witness does not recall to what purpose he did so, but [in the course of the dispute} he maintained the general doctrine that the sacraments give grace ex opere opera to. (3) Doctor Juan de Vergara denied this, scoffing at it ... and describing such an opinion as fantasy [and mocking the schools of theologians as hardly suitable to quote as authorities in support of any religious opinions}. (329v.332r) Toledo, December 11-14, 1534 From April to December of 1534, Vergara's trial remained virtually at a standstill. On May 2, Vergara replied to the most recent charges against him. He pointed out that if friendship with Erasmus was.a sign of heresy then most of the great princes of Europe were heretics, including both pope and emperor. Nor was it a crime to suggest that the archbishop of Toledo give Erasmus a stipend. Cardinal Ximenez de Cisneros, many years before, had offered Erasmus a stipend to come to Alcala. The accusation that Vergara was responsible for the dissolution of the Valladolid conference in 1527 was simply ludicrous. How could Vergara, who was not even present, have dissolved a conference presided over by Inquisitor General Manrique and graced by a host of high Church dignitaries (313r-314v)? On May 4 and again on May 12, Vergara denied the accusation of Alonso de Virues, insisting that he had never discussed the sacraments with anybody. His denial was supported by Antonio Rodriguez, whom Virues had named as the only witness to his purported conversation with Vergara on the sacraments. Rodriguez stated he had never heard any such argument in the quarters of the archbishop or anywhere else (316v-320r). 3. The final decision on this point, as with the argument over the origin of confession, was not made until later, when the Council of Trent (Session VII, Chap. VIII) adopted the view that the sacraments do have virtue in themselves - ex opere operato - to confer grace. |
LUTHER'S GHOST IN SPAIN 289 It was not until the end of October that action picked up again. On October 30, it was decided to seize Pedro de Cazalla as an accomplice of Vergara (323v). On November 3, three theologians - Juan Ruiz de Ubago, Juan de Medina and Juan de Villareal - having examined the propositions of which Vergara was accused, rendered their verdict. They found a large number of them to be heretical, erroneous, scandalous, pernicious and/or suspect. Others, however, were not serious. Vergara's alleged praises of Luther and his possession of Lutheran books would have to be viewed in the light of the time when they occurred; it could be true that one might neglect his prayers when studying something important; it would be necessary to have more details on Vergara's alleged denial of the Holy Spirit before passing judgment; it is fallacious at the most, but not heretical, to insist that the Church did not condemn any errors in Erasmus; it was bold, but not heretical, to question Saint Augustine's knowledge of Greek; to question the authenticity of certain Latin translations of the Psalms and Solomon was "passable" ("puede pasar") (324r-325r). Finally, on December 11, 1534, the voting began on the disposition of Vergara's case. Doctor Diego RodrIguez and Doctor Juan Ruiz de Ubago voted without hesitation to put Vergara to torture to ascertain the truth of the charges against him. Doctor Juan de Medina, however, disagreed: Three things occur to me. First, it has not been completely proven that Vergara is a heretic, because except for the first two witnesses [Francisca Hernandez and Maria Ramirez], almost all the others, in their accusations against Vergara, either exculpate him or say nothing prejudicial to him, or they depose on the basis of hearsay, or on matters of personal belief, or their testimony is unsubstantiated. In regard to the first two witnesses [Francisca and Maria} ... it likewise seems that they do not give complete proof. First, because they are women, and one of them [Francisca} appears to have perjured herself... [and besides, her own difficulties with the Inquisition indicate that she is a criminous person}.... Furthermore, bear in mind the quality of the person against whom these two women depose, Vergara being a priest and a person of esteem and generally regarded as a truthful man, as would be required in the office of secretary |
290 JOHN E. LONGHURST which he has held under the two previous archbishops of Toledo [Francisco Ximemez de Cisneros and Alonso Fonseca). |
LUTHER'S GHOST IN SPAIN 291 Also, these women seem to be inconsistent. Francisca Hernandez deposed against Miguel de Eguia that he doubted the existence of Hell. She later stated she had not heard him express such an opinion.... Then her maid deposed on one occasion against Vergara that she had heard Vergara say that Luther was a servant of God and indulgences were a joke. Yet on another occasion she said she did not hear him say this. |
292 JOHN E. LONGHURST shows that neither did love impel them to conceal what they knew nor did hatred or enmity impel them to state what they did not know {to be true}. Also, in this proceso of Vergara there are other witnesses who allude to what these women charge, such as the third witness {Francisco Ortiz} and the eleventh witness {Gil Lopez de Bejar] and the last witness { Alonso de Virues] and others. Therefore, Doctor Medina concluded, it was his opinion that Vergara was suspect on several counts: his attitude toward oral prayer, fasting, mass, Church ceremonies, indulgences, the sacraments, and his approval of the opinions of Erasmus. However, Medina felt that in view of Vergara's high office and reputation, as well as the questionable nature of some of the charges against him, and the suffering he had already undergone in jail, he should not be put to torture. Instead, he should be required to abjure de vehement!" the errors of which he was suspect, and should then be confined in a monastery for one year, and should pay a fine of two thousand ducats. The other two theologians, Doctor Juan de Villareal and Doctor Bias Ortiz indicated their concurrence with the recommendations of Medina. All three then, together with the inquisitors, voted unanimously that Vergara be required to appear as a penitent at a forthcoming auto de fe, where he would abjure de vehementi the heresies of which he was suspect, that he then be confined in a monastery for a period of one year, and that he be fined fifteen hundred ducats. (334r-425r) January, 1535 to January, 1536 Under ordinary circumstances, one would have expected a reasonably rapid conclusion to Vergara's case once the voting had been completed. However, Vergara was not an ordinary person, and a great deal of animosity existed between him and his judges. The inquisitors, still looking for more evidence against Vergara, dragged the case out for another year, despite the protests not only of Vergara, but of the Council and even of the new archbishop of Toledo, Juan Pardo de Tavera. During the early months of 1535, more details were extracted from Cristobal de Gumiel and Pedro de Hermosilla regarding Vergara's efforts to obtain Inquisition secrets. Gaspar de Lucena was questioned again about Vergara's attempt to warn Juan del Castillo about the Inquisition's efforts to have the latter seized in Paris. These investigations, however, resulted in no significant additions to the case. In June, the inquisitors made a final effort. They noted that almost two years before, in August of 1533, Diego Hernandez had accused Vergara of criticizing a sermon given by Diego de Albornoz in 1526 or 1527, and of saying that he did not believe in the holy spirit which Albornoz allegedly claimed had spoken through him. Albornoz, in December of 1533, had failed to substantiate the accusation of Hernandez. According to him, Vergara had praised his sermon, saying nothing at all about the Holy Spirit. Four persons had been named by Albornoz as witnesses to his conversation with Vergara. Under questioning, one of them had denied being present. Two others had never heard Vergara say any such words about the Holy Spirit. But one witness - Alonso Sanchez - had said he had heard Vergara deny the Holy Spirit (93r-95r). Now, a year and a half later, the Toledo inquisitors, still raking through the debris in hopes of finding more "evidence," decided to question Albornoz again to see if his memory had improved with the passage of time. On June 22, 1535, Inquisitor Vaguer journeyed to Alcala to interview Albornoz about the conversation which had supposedly taken place eight or nine years before. At first, Albornoz could not remember even testifying before the Inquisition. When Inquisitor Vaguer helpfully repeated Diego Hernandez' charge about the Holy Spirit, Albornoz' memory improved immediately. He now remembered clearly that in 1531 - no longer 1526 or 1527 Vergara had indeed rebuked him for his sermon, and had denied the existence of the Holy Spirit too. How was it that Albornoz' memory had so improved? It seems that after Albornoz testified in December of 1533, he told Alonso Sanchez about his testimony. Sanchez |