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Libro Pdf Gratuito
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Don Julio Mario Libro Pdf Mikey
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Contra libellum Calvini is composed as a dialogue between Calvin himself and a character named Vaticanus. The author shows that Calvin had to justify the Servetus' death at the stake: Calvin, a reformer, and also a man of the Renaissance who studied the Holy Scriptures, handed down a death sentence against another man, Servetus, who claimed the need of studying the Holy Scriptures, of understanding and of interpreting them. And, in front of this scenario, Castellio speaks out without any scope for doubt: a difference in interpretation cannot lead to the execution of those whose interpretation does not coincide with ours. This is where the defense of freedom lies upon, and in turn the defense of justice during a century of bloody religious conflicts. “To kill a man is not to defend a doctrine, but to kill a man”.
That is the commitment that Castellio made as a writer and as a person endowed with such an ethical greatness that not only seduces us but which also impresses all those who have feel attracted or enchanted by Michael Servetus. LECTURE BY DR. JUAN ANTONIO CREMADES SANZ-PASTORTheMichael Servetus Institute Institute organized and hosted on April 20tha lecture by Dr. Juan Antonio Cremades. Prior to the lecture, asculpture of the well-known Aragonian sculptor Mr. Javier Sauras wasinaugurated in the hall of the Michael Servetus House. After thewellcoming speech of the Secretary General of the Institute, SergioBaches Opi, in which he thanked Mr.
Sauras for the sculpture andpointed out the importance that art has as a means to spread theServetian legacy, the major of Villanueva de Sijena, Mr. AlfonsoSalillas, inaugurated the sculpture and also warmly thanked Mr.
Saurasfor his kind gesture.In his speech,Javier Sauras pointed out that with this sculpture he had tried tograsp the suffering of Michael Servetus during his burning at the stakein the hill of Champel, but also the clash between tolerance andbigotry as the two concepts that collided throughout Servetus' life,and which reached its zenith during his execution in Geneva. Mr.Jaume de Marco's lecture will analyze in detail the main elements ofErasmus' works that can be spotted in Michael Servetus' theology aswell as in his social criticism. He will also identify the mainsimilarities and differences amongst both humanists. This lecture isthe result of Jaime's research while he was studying a Master inHistory of Religions in the Autonomous University of Barcelona (UAB).The Michael Servetus Institute will publish during this year abilingual version (Spanish-English) of his full research.Jaume de Marcos Andreu was born June 25, 1961, in Barcelona, Spain. In Anglo-Germanic Philology (1987) and a Master in Historyof Religions (2005), both from the Autonomous University of Barcelona(UAB). In 1989 he discovered Unitarian Universalism and quickly becamequite active in the European Unitarian Universalists network (EUU). In1996 and 1998 he participated in Unitarian Universalist LeadershipSeminars in Germany.
In 2000 he started the Unitarian UniversalistReligious Society of Spain. He became a counsellor of the MichaelServetus Institute in 2004 and nowadays he is also on the board ofdirectors of the UNESCO Association for Interfaith Dialog and theInternational Council of Unitarians and Universalists.
OnNovember 6, 2005, a group of more than 80 delegates of theInternational Council of Unitarian Universalists (ICUU), headed by hispresident and former mayor of Cape Town, the South African Rev. GordonOliver, visited the birth house of Michael Servetus in Villanueva deSijena (Huesca-Aragon-Spain) to pay homage to the great Spanishhumanist of the 16th century. The Aragonese Michael Servetus isconsidered amongst Unitarians the pioneer and the first martyr ofUnitarianism. William Sinkford, president of the Association ofUnitarian Univeralists and considered one of more influentialAfrican-American religious leaders in the United States, and the Bishopof the Unitarian Church of Transylvania, Rev. Arpad Szabo, i.e.
Theregion currently belonging to Rumania where the theological ideas ofServetus began to blossom, were also part of the delegation whichvisited the house of Michael Servetus. In his welcoming speech, the Director of the Michael Servetus Institute, Mr.emphasized the importance that this visit had for the Institute andprompted Unitarians to turn the birth place of Michael Servetus into aninternational pilgrimage destination for the Unitarian Universalistcommunity. Thereafter, the Secretary General of the Institute,explained that, according to one of the main historians of Unitarism,Mr.
Earl Morse Wilbur, the relationship between the Unitarian religiousmovement and Michael Servetus started at the very same moment of hisdeath at the stake in Geneva on October 27, 1553. Unlikemany academic events that the Institute organizes regularly, the visitof the Unitarian delegates was full of an indescribable spiritualessence, that reached its culminating point during thethat was held in the afternoon in the conference room of the Instituteand which followed a thoughtful lecture by Mr. Jaume de Marcos(president of the Spanish Unitarian Universalist Religious Association)on the main aspects of the life and legacy of Servetus. Richard Boeke presented the death of Michael Servetus as anexample that “eternity”, as a religious concept, can be found in thehuman or spiritual example that a human being is able to transmit toothers. Unlike the liturgical acts of other religious confessions, thesermons, the religious chants and the reflections of the faithful ondifferent religious matters, play a central role in the Unitarianliturgy and they contribute to endow it, despite its austerity, with adeeply emotional load. Incommemoration of this visit, and to mark this event as one of the mostimpressive visits that the Institute has ever had, the Instituteunveiled ain the first floor of the house of Michael Servetus. The success ofthis multicultural event should serve to cause a deep reflection on theimportance of the cultural and scientific work that the MichaelServetus Institute carries out to keep alive the flame that illuminatesone of the most important humanists of the 16th century and who,unfortunately, is still more appreciated abroad than in his home land.
Summary of the lectureProf. Nieto Amada started his lecture stating that he considersServetus as a highly qualified humanist, an expatriated and persecutedtraveler, an honest and persevering free thinker who put forward allhis ideas, especially those related to the Holy Scriptures, until thelast consequences. Servetus, despite studying many sciences, eventuallyfocused on theology and medicine, a combination which may seem strangein our days, but which was frequent in Servetus’ epoch.Prof.Nieto Amada focused on the roots of Servetus’ theological and medicaltheories.
With regard to theology, it is well known that he discardedboth the Aristotle and the Nicaean doctrines and relied just on thecontent of the Holy Scriptures. His medical background was lessheterodox than his theological education.
He was a Galen’s follower,but he did not abide entirely by Galen’s doctrines as other Galenistswho just kept closing their eyes to Galen’s mistakes. In contrast,Servetus consecrated to the investigation of the human body and did notdoubt to correct Galen’s mistakes when his research showed that Galen’sdescriptions were wrong. Accordingto Galen, the structure of each organ of the body is related to thefunction that has been assigned to it by nature.
According to thisphilosophy, the guiding soul of all the functions of the body waslinked to three types of “pneuma” or spirit: the animal spiritgenerated by the brain (origin of thought and memory); the naturalspirit, lying on the liver, where the blood is generated, and the vitalspirit which would be in the left ventricle (where the air was supposedto mix with blood). Further to Galen’s scheme, these three types ofspirits are linked to the circulation of the blood.Accordingto this Galen’s determinism, the blood was originated in the liver andfrom the liver part of the blood was sent to the periphery of the bodyand other to the right ventricle of the hearth from which it would betransferred to the left ventricle through the hearth wall. This iswhere we find Galen’s big mistake, which was accepted withoutexperimentation during centuries. For Galen, only a small amount ofblood went to the lungs just to “feed” them, but it never returned tothe hearth.
Servetusfound that Galen was wrong and he described for the first time inWestern Europe the pulmonary circulation (i.e. The movement of bloodfrom the heart, to the lungs, and back to the heart again) which isjust one phase of the overall circulatory system described later on byW. Harvey.WhatServetus sees is that the veins bring waste-rich blood back to theheart, entering the right atrium. The right atrium fills with thewaste-rich blood and then contracts, pushing the blood through aone-way valve into the right ventricle. The right ventricle fills andthen contracts, pushing the blood into the pulmonary artery which leadsto the lungs. In the lung capillaries, the exchange of carbon dioxideand oxygen takes place. The fresh, oxygen-rich blood enters thepulmonary veins and then returns to the heart, re-entering through theleft atrium.
The oxygen-rich blood then passes through a one-way valveinto the left ventricle where it will exit the heart through the mainartery (called now aorta). The left ventricle's contraction forces theblood into the aorta and the blood begins its journey throughout thebody.This first description in Western Europe of the pulmonary circulation was inserted in a book of theology ( Christianismi restitutio - 1553). Nieto Amada pointed out, this should not surprise ussince what Servetus was really looking for when he discovered thepulmonary circulation was the “journey” of the soul within the humanbody (i.e. The “spark” that allows human beings to connect with God). Prof.Nieto Amada finished his lecture indicating that it is a mistake toanalyze Servetus’ works without taking into account its medicalbackground.
In this regard, he clearly manifested its disagreement withthose who have disregarded the importance that medicine played in theconstruction of Servetus’ theological system. On the contrary, being amedical doctor was an essential aspect of his life and his thought.Last but not least, he stressed the fact that those who have mostlykept during years and years Servetus’ memory alive have been themedical doctors.The Michael Servetus Institute plans to publish a booklet with this lecture during 2006. TheInternational Congress did not just aimed at studyingthe life and works of Michael Servetus, but alsoat discussing, within a scientific and multidisciplinaryframework his legacy and its implications at theoutset of the XXI century. This format allowed reflectionsand thoughts on what is needed to ensure the pacificcoexistence amongst peoples (such as the reciprocityin the recognition of rights, the respect of peoples’history and their symbols, or the need to enhancethe quality of education systems). It also reflectedon the present international situation, which threatensbreaking the status quo established after WorldWar II.Forthe Michael Servetus Institute, the success of this InternationalCongress proves its vitality and its clear internationaland humanist mission, as well as its commitment to spreadand the work and the legacy of Michael Servetus with scientificcriteria within the framework of an institution gatheringServetians all around the world.
TheCongress began with the welcoming speech of Mr. JavierCallizo, former head of the Department of the Governmentof Aragon and currently Vice-Secretary of Territory Policy.Mr. Callizo emphasized the intellectual importance ofServetus in the Spanish culture and the benefits of closingthe Servetian Year with an International Congress gatheringthe main specialist on Servetus’ works and legacy.After the intervention of Mr. Callizo and Mr. Sergio BachesOpi, Director and Secretary of the Institute respectivelythanked the audience for attending the opening sessionof the Congress and emphasized the effort that the Institutemade to organize this Congress. Regardlessof the causes, the protestant reforms prevailed in CentralEurope and in spite of the differences between the differentreformation movements it is possible to identify two elementsthat constitute their common denominator: (i) an extremelypessimistic anthropology that sees human beings as corruptedentities of impossible salvation and (ii) the anxietyof independence from the power of Rome. The protestantreforms generated what has been called “left wingof the reform”.
Within this trend it is possibleto allocate different reformation groups: Anabaptists,Antitrinitarians, Hutterites, movement of Munster, etc.“ In the same way as the classical reforms appearas peripheries of the Roman Church, the numerous groupsthat, for convenience, we grouped under the name of “radicalReforms” or “left wing of the Reformation”constitute, both from a theological and political perspective,the peripheries of the new Churches, the reforms of theReforms”. The reformation postulates of MichaelServetus should be classified within this spectrum.As opposed to the Reformation, the Roman curia and itsclosest powers reacted (but late) in what has essentiallybeen called the Counterreformation.
The most relevantevent of the Counterreformation was the summoning of theCouncil of Trent (1545-1563), which supposed the assertionof the centralism and the uniformity of the Roman Church,as well as to advocate a deeply anti-protestant position.Likewise, the protestant territories were also deeplyanti-catholic: “ Considering the peculiaritiesof the time, this situation of extreme aggressivenessleads inevitably to the confrontation not only in thefield of the theological ideas, but also in the battlefields(“religious wars”). The so-called “warof the thirty years” (1618-1648) is the maximumhint of that cruel European civil war, causing the deathof half of the population in many territories of CentralEurope.” As a conclusion, Dr. Duch emphasized,on the one hand, that the XVI century constitutes thedeparting point of the constitution of Europe as a world-widecultural reference until the end of World War I (1918)and, on the other hand, that the events of the XVI century,although at an eminently anthropological level, continueto have some repercussions in the thoughts and presentattitudes of the inhabitants of Old Europe. Finally,in this first day, Prof. Gustavo Palomares Lerma (Chair 'Jean Monnet' and professor ofInternational Relations in the UNED – LongDistance Education University of Spain) presentedwith unusual clarity his vision on the current situationof international politics and tried to answer thequestion that was formulated to him in the titleof his lecture: Is coexistence amongst peoples possible?Prof.
Palomares initiated his intervention distinguishingbetween before and after September 11th, 2001. Beforethat date, the international political system hadgiven certain proofs of sensibleness and the possibilityof stabilizing or neutralizing long-standing internationalconflicts were seen with optimism.
As a result ofthe terrorist attacks of September 11th, the internationalpolicy of the Bush Administration leaves the moreor less multilateral approach of the Clinton Administrationand decidedly embraces unilateralism in US foreignpolicy. This new approach finds its most clear expressionin the formulation of the “preventive war”doctrine that served later as justification to theinvasion of Afghanistan and of Iraq.Inthis context, Dr. Palomares emphasized the importancethat the European Union affirms itself as a worldwidepower to counterbalance US unilateralism.
It is thereforeessential that the European Union reinforces its CommonForeign and Security Policy (the “second pillar”of the European Union) and that it approves a Constitutionlike the one that Member States will ratify in the comingmonths. According to Prof. Palomares, the coexistencebetween peoples is still possible if we all accept theinternational legality and as long as the bases are settledto restore a lasting peace in the Middle East.
In thisregard, the peace and stability of the planet demands,according to Dr. Palomares, the urgent resolution of thePalestinian-Israeli conflict.III.The conferences in Villanueva de Sijena (Birth House of MichaelServetus) - 23 of October. Thenext day the Congress was resumed in the Servetus’birth town (Villanueva de Sijena), where the NativeHouse of 'Michael Servetus' was transformedinto an incomparable workshop to discuss differentsubjects related to the 'Servetian quest'.The mayor of Villanueva de Sijena and First Vice-presidentof the Institute, Mr. Ildefonso Salillas and theCounty President of Los Monegros, Mr. Manuel Conte,were in charge of welcoming the attendants and gavethanks for the support of the public institutionsthat have collaborated with the Institute in thisevent.
The Secretary General of the Institute intervenedafterwards to emphasize that this InternationalCongress also pays homage to the founder of theInstitute Mr. Julio Arribas (this year 2004 beingthe 20th anniversary of his death). The SecretaryGeneral emphasized that without the visionary characterof Mr. Julio Arribas none of us would be here todayfor honoring the memory of Michael Sevetus and studyinghis legacy. Afterthis brief but touching welcome, Dr. Marian Hillar,Director of the Center for Socinian Studies, Prof.
AtSouthern Texas University (Houston – USA) and distinguishedmember of our Institute (2003) gave a lecture on the followingtopic: “ Christianismi Restitutio: the religiousprogram of Michael Servetus”, in which he analyzedthoroughly the content of the master work of Servetus.After pointing out that Servetus embraced empirical epistemologyto analyze the traditional conception of the dogma ofthe Trinity (i.e. He followed a biblical research andnot just a philosophical approach), Dr. Hillar pointedout the main aspects of the Servetian theology: the dogmaof the Trinity, doctrine of faith and justification, theEvangelical Ministries, etc. Accordingto Dr.
Duringhis pilgrimage, Dr. McKinney reached a two-prongedconclusion: on the one hand, that Servetus’religious legacy was a vital and central elementto understand Unitarianism today, and on the otherhand, that Servetus’ ‘Spanishness’was essential to understanding his theological doctrines.For McKinney, Unitarianism was born, in a very realsense, the day that Servetus died at the stake.Why?
Fernando Solsona, Head of the Department of Radiologyand Nuclear Medicine of the Michael Servetus Hospital(Zaragoza) and distinguished member of the MichaelSevretus Institute (1976), presented a lecture onthe Servetian iconography (“Glory and Projectionof Michael Servetus”) and the events that havebeen organized in Spain and abroad throughout thisyear to commemorate the 450th anniversary of the deathof Michael Servetus. Solsona regretted the lack ofrepresentation of politicians in this InternationalCongress and argued that they should think about theimportance of Servetus in the Aragonese culture (“Youmust take care of the flock of Aragoneses becausethe best production of Aragon is its people”). Inthe presentation of documentary, Mr. Eckert pointedout that he began to be interested in Servetus whilehe studied in Geneva, and that his encounter withthe character was accidental, since he ran intothe figure of Servetus “ by a vague reviewin an encyclopedia, about something he thought tobe absurd: Calvin condemning Servetus to die atthe stake”.
In spite of the interestingcreative potential of the Servetian drama and theoverturning period of the Reformation, there areonly a few movies and documentaries dedicated toServetus. For that reason, the Institute considersthe production of a documentary in which the experiencesof the Spanish humanist are reflected with scientificrigor a remarkable achievement, something whichhas not always been the case in the audiovisualfield. The Michael Servetus Institute was delightedto provide assistance to the director of the documentaryin the preparation of the script. Thedocumentary tells, through 'road-movie'style and within the scenery of the XXI century,the vital and intellectual journey of Michael Servetusthrough the main scenarios of the Reformation. Itreconstructs the vital episodes of the Aragonesehumanist’s life by using theological dialogueswith his opponents. The current images of Vienne(France), Bologna, Paris, Strasbourg, Basel andGeneva serve as the framework of the controversiesof Aeocaolampadious, Capitus, Griffon, Luther andCalvin amongst themselves and against Servetus.Servetus is progressively left alone in the defenseof a clear Christianity, while at the same he isforced to change his name, to lie about his origin(i.e.
He said he was from Tudela-Navarra) and toflee continuously from his catholic and protestantchasers, circumstantially united against the theologicalcrime of this dissident. ThisManifesto is a compendium of those principlesthat made up the Servetian line of though.
Itis a true declaration of rights that affirms the'dignity of difference' as opposed to“tribalism”, whose more evident manifestationof tribalism is the futile protectionist nationalismsthat we are confronting in Spain and abroad.The“dignity of difference” also opposesto the “homogenizing universalism”,whose most current manifestation is the phenomenonof “globalization”. The Manifestohas been translated into English and French sothat it has the widest possible spread.VI.Fire Offering to Michael Servetus – Prayer to MichaelServetus.
OnJuly 11, 2004, the Michael Servetus Instituteand the Spanish Unitarian Universalist Societyorganized a panel under the title ' Thecase of Michael Sevetus: Dialogue and freedomof conscience' in the Forum of Barcelona(2004). Thisworkshop was part of the events that the Parliamentof the World’s Religions carried out inthe Forum between the 7th and the 13rd July, 2004.Amongmore than 500 panels and workshops, the panelon Michael Servetus was particularly noteworthyand had a remarkable attendance of 50+ participantswho completely filled the room that had been assignedfor this activity. Panelistsincluded Unitarian minister and Hon. Secretary ofthe World Congress of Faiths, who unfolded a very suggestivespeech on the Servetian concept of the 'Breathof Life', and several distinguished SpanishServetian scholars belonging to the Michael ServetusInstitute. Fernando Solsona, an eminent physicianand biographer of Servetus, talked about Servetusas a Renaissance sage with many different and deepareas of knowledge such as medicine, theology, geography,and astrology. Concentrated on the importanceof textual analysis in Servetus as a way to discernreligious truth.
Finally, explained on the importanceof Voltaire in the rediscovery of Servetus as akey figure in the struggle for freedom of conscienceand belief.