Michael Servetus

Not to be confused with Servatius (disambiguation).
Michael Servetus
Born Unknown, possibly 29 September 1511
Villanueva de Sigena, Kingdom of Aragon, Spain
Died 27 October 1553(1553-10-27)
Geneva, Republic of Geneva
Occupation Theologian, physician, cartographer, translator

Theological work

Era Renaissance
Main interests Theology, medicine
Notable ideas Nontrinitarian, Christology, pulmonary circulation

Michael Servetus (/sərˈviːtəs/; Spanish: Miguel Serveto), also known as Miguel Servet, Miguel Serveto, Revés, or Michel de Villeneuve (29 September 1509 or 1511 – 27 October 1553), was a Spanish theologian, physician, cartographer, and Renaissance humanist. He was the first European to correctly describe the function of pulmonary circulation, as discussed in Christianismi Restitutio (1553). He was a polymath versed in many sciences: mathematics, astronomy and meteorology, geography, human anatomy, medicine and pharmacology, as well as jurisprudence, translation, poetry and the scholarly study of the Bible in its original languages. He is renowned in the history of several of these fields, particularly medicine and theology. He participated in the Protestant Reformation, and later developed a nontrinitarian Christology. Condemned by Catholics and Protestants alike, he was arrested in Geneva and burnt at the stake as a heretic by order of the city's Protestant governing council.

Life

Early life and education

Façade of the house of Michael Servetus in Villanueva de Sigena (Spain). Nowadays it is the headquarters of the Michael Servetus Institute and a research centre of Servetus' life and works.

Most scholars agree that Servetus was probably born[1] in 1511 in Villanueva de Sigena in Aragon, Spain. The day of 29 September has been conventionally proposed for his birth, due to the fact that 29 September is Saint Michael's day according to the Catholic calendar of saints, but there are no data supporting this claim. Some sources give an earlier date based on Servetus' own occasional claim of having been born in 1509,[2] and a few authors have proposed Tudela of Navarre as his birthplace, and that his true name was De Villanueva according to the letters of his French naturalization (Chamber des Comptes, Royal Chancellorship and Parlement of Grenoble) and the registry at the University of Paris. The ancestors of his father came from the hamlet of Serveto, in the Aragonese Pyrenees. His father was a notary of Christian ancestors from the lower nobility (infanzón),[3] who worked at the nearby Monastery of Santa Maria de Sigena. Servetus had two brothers: one, Juan was a Catholic priest, and another was a notary, Pedro.[4] Although Servetus declared during his trial in Geneva that his parents were "Christians of ancient race", and that he never had any communication with Jews,[5] his maternal line actually descended from the Zaportas (or Çaportas), a wealthy and socially relevant family from the Barbastro and Monzón areas in Aragon.[6][7] This was demonstrated by a notarial protocol published in 1999.[8][9][10]

Servetus' family used a nickname, "Revés", according to an old tradition in rural Spain of using alternate names for families across generations. The origin of the Revés nickname may have been that a member of a (probably distinguished) family living in Villanueva with the surname Revés established blood ties with the Serveto family, thus uniting both family names for the next generations.[11]

Servetus was gifted in languages and could have studied Latin and Greek under the instruction of Dominican friars.[12] He also had a knowledge of Hebrew.[13] At the age of fifteen Servetus entered the service of a Franciscan friar by the name of Juan de Quintana.[14] In 1526 he attended the University of Toulouse where he studied law. Servetus could have had access to forbidden religious books, some of them maybe Protestant, while he was studying in this city.[15]

Career

Quintana became Charles V's confessor in 1530, and Servetus joined him in the imperial retinue as his page or secretary.[16] Servetus travelled through Italy and Germany, and attended Charles' coronation as Holy Roman Emperor in Bologna. He was outraged by the pomp and luxury displayed by the Pope and his retinue, and decided to follow the path of reformation.[17] It is not known when Servetus left the imperial entourage, but in October 1530 he visited Johannes Oecolampadius in Basel, staying there for about ten months, and probably supporting himself as a proofreader for a local printer. By this time he was already spreading his theological beliefs. In May 1531 he met Martin Bucer and Wolfgang Fabricius Capito in Strasbourg.

Two months later, in July 1531, Servetus published De Trinitatis Erroribus (On the Errors of the Trinity). The next year he published the work Dialogorum de Trinitate (Dialogues on the Trinity) and the supplementary work De Iustitia Regni Christi (On the Justice of Christ's Reign) in the same volume. After the persecution of the Inquisition, Servetus assumed the name "Michel de Villeneuve" while he was staying in France. He studied at the Collège de Calvi in Paris in 1533. Servetus also published the first French edition of Ptolemy's Geography. He dedicated his first edition of Ptolemy and his edition of the Bible to his patron Hugues de la Porte. While in Lyon, Symphorien Champier, a medical humanist, had been his patron. Servetus wrote a pharmacological treatise in defense of Champier against Leonhart Fuchs In Leonardum Fucsium Apologia (Apology against Leonard Fuchs). Working also as a proofreader, he published several more books which dealt with medicine and pharmacology, such as his Syruporum universia ratio (Complete Explanation of the Syrups), which became a very famous work.

After an interval, Servetus returned to Paris to study medicine in 1536. In Paris, his teachers included Sylvius, Fernel and Johann Winter von Andernach, who hailed him with Andrea Vesalius as his most able assistant in dissections. During these years he wrote his Manuscript of the Complutense, an unpublished compendium of his medical ideas. Servetus taught mathematics and astrology while he studied medicine. He predicted an occultation of Mars by the Moon, and this joined to his teaching generated much envy among the medicine teachers. His teaching classes were suspended by the Dean of the Faculty of Medicine, Jean Tagault, and Servetus wrote his Apologetic Discourse of Michel de Villeneuve in Favour of Astrology and against a Certain Physician against him. Tagault later argued for the death penalty in the judgement of the University of Paris against Michel de Villeneuve. He was accused of teaching De Divinatione by Cicero. Finally, the sentence was reduced to the withdrawal of this edition. As a result of the risks and difficulties of studying medicine at Paris, Servetus decided to go to Montpellier to finish his medical studies, maybe thanks to his teacher Sylvius who did exactly the same as a student.[18] There he became a Doctor of Medicine in 1539. After that he lived at Charlieu. A jealous physician ambushed and tried to kill Servetus, but Servetus defended himself and injured one of the attackers in a sword fight. He was in prison for several days because of this incident.[19]

Working at Vienne

After his studies in medicine, Servetus started a medical practice. He became personal physician to Pierre Palmier, Archbishop of Vienne, and was also physician to Guy de Maugiron, the lieutenant governor of Dauphiné. Thanks to the printer Jean Frellon II, acquaintance of John Calvin and friend of Michel, Servetus and Calvin began to correspond. Calvin used the pseudonym "Charles d'Espeville." Servetus also became a French citizen, using his "De Villeneuve" persona, by the Royal Process (1548–1549) of French Naturalization, issued by Henri II of France.[20]

In 1553 Michael Servetus published yet another religious work with further anti-trinitarian views. It was entitled Christianismi Restitutio (The Restoration of Christianity), a work that sharply rejected the idea of predestination as the idea that God condemned souls to Hell regardless of worth or merit. God, insisted Servetus, condemns no one who does not condemn himself through thought, word or deed. This work also includes the first published description of the pulmonary circulation.

To Calvin, who had written his summary of Christian doctrine Institutio Christianae Religionis (Institutes of the Christian Religion), Servetus' latest book was an attack on his personally held theories regarding Christian belief, theories that he put forth as "established Christian doctrine". Calvin sent a copy of his own book as his reply. Servetus promptly returned it, thoroughly annotated with critical observations. Calvin wrote to Servetus, "I neither hate you nor despise you; nor do I wish to persecute you; but I would be as hard as iron when I behold you insulting sound doctrine with so great audacity." In time their correspondence grew more heated until Calvin ended it.[21] Servetus sent Calvin several more letters, to which Calvin took offense.[22] Thus, Calvin's antagonism against Servetus seems to have been based not simply on his views but also on Servetus's tone, which he considered inappropriate. Calvin revealed the intentions of his offended pride when writing to his friend William Farel on 13 February 1546:

“ Servetus has just sent me a long volume of his ravings. If I consent he will come here, but I will not give my word; for if he comes here, if my authority is worth anything, I will never permit him to depart alive (Latin: Si venerit, modo valeat mea autoritas, vivum exire nunquam patiar).[23] ”

Imprisonment and execution

On 16 February 1553, Michael Servetus while in Vienne, France, was denounced as a heretic by Guillaume de Trie, a rich merchant who had taken refuge in Geneva, and who was a good friend of Calvin,[17] in a letter sent to a cousin, Antoine Arneys, who was living in Lyon. On behalf of the French inquisitor Matthieu Ory, Michael Servetus and Balthasard Arnollet, the printer of Christianismi Restitutio, were questioned, but they denied all charges and were released for lack of evidence. Ory asked Arneys to write back to De Trie, demanding proof. On 26 March 1553, the letters sent by Michel to Calvin and some manuscript pages of Christianismi Restitutio were forwarded to Lyon by De Trie. On 4 April 1553 Michael de Villanueva was arrested by Roman Catholic authorities, and imprisoned in Vienne. Servetus escaped from prison three days later. On 17 June, Michel de Villeneuve was convicted of heresy, "thanks to the 17 letters sent by John Calvin, preacher in Geneva"[24] and sentenced to be burned with his books. An effigy and his books were burned in his absence.

Meaning to flee to Italy, Servetus inexplicably stopped in Geneva, where Calvin and his Reformers had denounced him. On 13 August, he attended a sermon by Calvin at Geneva. He was arrested after the service[25] and again imprisoned. All his property was confiscated. Servetus claimed during this judgement he was arrested at an inn at Geneva. French Inquisitors asked that Servetus be extradited to them for execution. Calvin wanted to show himself as firm in defense of Christian orthodoxy as his usual opponents. "He was forced to push the condemnation of Servetus with all the means at his command."[25] Calvin's delicate health meant he did not personally appear against Servetus.[26] Nicholas de la Fontaine played the more active role in Servetus's prosecution and the listing of points that condemned him. Among the possible reasons which prevented Calvin from appearing personally against Servetus there was one which must have seemed of itself sufficient. The laws regulating criminal actions in Geneva required that in certain grave cases the complainant himself should be incarcerated pending the trial. Calvin's delicate health and his great and constant usefulness in the administration of the state rendered a prolonged absence from the public life of Geneva impracticable. Nevertheless, Calvin is to be regarded as the author of the prosecution. Nicholas de la Fontaine was a refugee in Geneva and entered the service of Calvin, by whom he was employed as secretary.[27]

At his trial, Servetus was condemned on two counts, for spreading and preaching Nontrinitarianism, specifically, Modalistic Monarchianism, or Sabellianism, and anti-paedobaptism (anti-infant baptism).[28] Of paedobaptism Servetus had said, "It is an invention of the devil, an infernal falsity for the destruction of all Christianity."[29] In the case the procureur général (chief public prosecutor) added some curious-sounding accusations in the form of inquiries—the most odd-sounding perhaps being, "whether he has married, and if he answers that he has not, he shall be asked why, in consideration of his age, he could refrain so long from marriage."[27] To this oblique imputation about his sexuality, Servetus replied that rupture (inguinal hernia) had long since made him incapable of that particular sin. Another question was "whether he did not know that his doctrine was pernicious, considering that he favours Jews and Turks, by making excuses for them, and if he has not studied the Koran in order to disprove and controvert the doctrine and religion that the Christian churches hold, together with other profane books, from which people ought to abstain in matters of religion, according to the doctrine of St. Paul."

Calvin believed Servetus deserved death on account of what he termed as his "execrable blasphemies".[30] Calvin expressed these sentiments in a letter to Farel, written about a week after Servetus’ arrest, in which he also mentioned an exchange with Servetus. Calvin wrote:

...after he [Servetus] had been recognized, I thought he should be detained. My friend Nicolas summoned him on a capital charge, offering himself as a security according to the lex talionis. On the following day he adduced against him forty written charges. He at first sought to evade them. Accordingly we were summoned. He impudently reviled me, just as if he regarded me as obnoxious to him. I answered him as he deserved... of the man’s effrontery I will say nothing; but such was his madness that he did not hesitate to say that devils possessed divinity; yea, that many gods were in individual devils, inasmuch as a deity had been substantially communicated to those equally with wood and stone. I hope that sentence of death will at least be passed on him; but I desired that the severity of the punishment be mitigated.[31]

As Servetus was not a citizen of Geneva, and legally could at worst be banished, the government, in an attempt to find some plausible excuse to disregard this legal reality, had consulted with other Swiss Reformed cantons (Zürich, Bern, Basel, Schaffhausen.) They universally favored his condemnation and suppression of his doctrine, but without saying how that should be accomplished.[32] Martin Luther had condemned his writing in strong terms.[33] Servetus and Philip Melanchthon had strongly hostile views of each other. The party called the "Libertines", who were generally opposed to anything and everything John Calvin supported, were in this case strongly in favour of the execution of Servetus at the stake (while Calvin urged that he be beheaded instead). In fact, the council that condemned Servetus was presided over by Perrin (a Libertine) who ultimately on 24 October sentenced Servetus to death by burning for denying the Trinity and infant baptism.[34] Some scholars claim that Calvin and other ministers asked that he be beheaded instead of burnt, knowing that burning at the stake was the only legal recourse.[35] Others argue that Calvin himself ordered Servetus to be burned with green wood so the suffering would be prolonged, and that Servetus was the one who requested a more merciful beheading.[36][37] This plea was refused and on 27 October, Servetus was burnt alive—atop a pyre of his own books—at the Plateau of Champel at the edge of Geneva.[38] Historians record his last words as: "Jesus, Son of the Eternal God, have mercy on me."[39]

Many have argued that Calvin was not personally responsible for the death of Servetus citing that it was the Geneva Council of 25 who issued the sentence and John Calvin had no civil authority and was not a judge in Geneva. Calvin's letter to Farel quoted above seems sufficient refutation of this. Calvin argued that those whom the ruling religious authorities determined to be heretics should be punished:

Whoever shall maintain that wrong is done to heretics and blasphemers in punishing them makes himself an accomplice in their crime and guilty as they are. There is no question here of man's authority; it is God who speaks, and clear it is what law he will have kept in the church, even to the end of the world. Wherefore does he demand of us a so extreme severity, if not to show us that due honor is not paid him, so long as we set not his service above every human consideration, so that we spare not kin, nor blood of any, and forget all humanity when the matter is to combat for His glory.[40]

Aftermath

Sebastian Castellio and countless others denounced this execution and became harsh critics of Calvin because of the whole affair.

Some other anti-trinitarian thinkers began to be more cautious in expressing their views: Martin Cellarius, Lelio Sozzini and others either ceased writing or wrote only in private. The fact that Servetus was dead meant that his writings could be distributed more widely, though others such as Giorgio Biandrata developed them in their own names.

The writings of Servetus influenced the beginnings of the Unitarian movement in Poland and Transylvania.[41] Peter Gonesius's advocacy of Servetus' views led to the separation of the Polish brethren from the Calvinist Reformed Church in Poland, and laid the foundations for the Socinian movement which fostered the early Unitarians in England like John Biddle.

Theology

In his first two books (De trinitatis erroribus, and Dialogues on the Trinity plus the supplementary De Iustitia Regni Christi) Servetus rejected the classical conception of the Trinity, stating that it was not based on the Bible. He argued that it arose from teachings of Greek philosophers, and he advocated a return to the simplicity of the Gospels and the teachings of the early Church Fathers that he believed pre-dated the development of Nicene trinitarianism. Servetus hoped that the dismissal of the trinitarian dogma would make Christianity more appealing to believers in Judaism and Islam, which had preserved the unity of God in their teachings. According to Servetus, trinitarians had turned Christianity into a form of "tritheism", or belief in three gods. Servetus affirmed that the divine Logos, the manifestation of God and not a separate divine Person, was incarnated in a human being, Jesus, when God's spirit came into the womb of the Virgin Mary. Only from the moment of conception was the Son actually generated. Therefore, although the Logos from which He was formed was eternal, the Son was not Himself eternal. For this reason, Servetus always rejected calling Christ the "eternal Son of God" but rather called him "the Son of the eternal God."[42]

In describing Servetus' view of the Logos, Andrew Dibb explained: "In 'Genesis' God reveals himself as the creator. In 'John' he reveals that he created by means of the Word, or Logos. Finally, also in 'John', he shows that this Logos became flesh and 'dwelt among us'. Creation took place by the spoken word, for God said "Let there be ..." The spoken word of Genesis, the Logos of John, and the Christ, are all one and the same."[43]

In his "Treatise Concerning the Divine Trinity" Servetus taught that the Logos was the reflection of Christ, and "That reflection of Christ was 'the Word with God" that consisted of God Himself, shining brightly in heaven, "and it was God Himself"[44] and that "the Word was the very essence of God or the manifestation of God's essence, and there was in God no other substance or hypostasis than His Word, in a bright cloud where God then seemed to subsist. And in that very spot the face and personality of Christ shone bright."[44]

Unitarian scholar Earl Morse Wilbur states, "Servetus' Errors of the Trinity is hardly heretical in intent, rather is suffused with passionate earnestness, warm piety, an ardent reverence for Scripture, and a love for Christ so mystical and overpowering that [he] can hardly find words to express it ... Servetus asserted that the Father, Son and Holy Spirit were dispositions of God, and not separate and distinct beings."[45] Wilbur promotes the idea that Servetus was a modalist.

Servetus states his view clearly in the preamble to Restoration of Christianity (1553): "There is nothing greater, reader, than to recognize that God has been manifested as substance, and that His divine nature has been truly communicated. We shall clearly apprehend the manifestation of God through the Word and his communication through the Spirit, both of them substantially in Christ alone."[46]

This theology, though original in some respects, has often been compared to Adoptionism, Arianism, and Sabellianism, all of which Trinitarians rejected in favour of the belief that God exists eternally in three distinct persons. Nevertheless, Servetus rejected these theologies in his books: Adoptionism, because it denied Jesus's divinity;[47] Arianism, because it multiplied the hypostases and established a rank;[48] and Sabellianism, because it seemingly confused the Father with the Son, though Servetus himself does appear to have denied or diminished the distinctions between the Persons of the Godhead, rejecting the Trinitarian understanding of One God in Three Persons.[49]

The incomprehensible God is known through Christ, by faith, rather than by philosophical speculations. He manifests God to us, being the expression of His very being, and through him alone, God can be known. The scriptures reveal Him to those who have faith; and thus we come to know the Holy Spirit as the Divine impulse within us.[50]

Under severe pressure from Catholics and Protestants alike, Servetus clarified this explanation in his second book, Dialogues (1532), to show the Logos coterminous with Christ. He was nevertheless accused of heresy because of his insistence on denying the dogma of the Trinity and the distinctions between the three divine Persons in one God.

Servetus also had very unorthodox views on the end times. He believed that he was the Michael referenced in both Daniel and Revelations who would fight the anti-christ. Furthermore, he believed that all this would take place in his lifetime. This may have impacted his decision to visit Calvin in Geneva. Servetus could have thought that he was somehow bringing about the beginnings of the end times by facing those who argued and fought against him.[51]

Legacy and relevance

Theological influence

Because of his rejection of the Trinity and eventual execution by burning for heresy, Unitarians often regard Servetus as the first (modern) Unitarian martyr —though he was a Unitarian in neither the 17th-century sense of the term nor the contemporary sense. Sharply critical though he was of the orthodox formulation of the trinity, Servetus is better described as a highly unorthodox trinitarian.[52]

Aspects of his thinking—his critique of existing trinitarian theology, his devaluation of the doctrine of original sin, and his fresh examination of biblical proof-texts—did influence those who later inspired or founded unitarian churches in Poland and Transylvania.[52]

Other non-trinitarian groups, such as Jehovah's Witnesses,[53] and Oneness Pentecostalism,[54] also claim Servetus as a spiritual ancestor. Oneness Pentecostalism particularly identifies with Servetus' teaching on the divinity of Jesus Christ and his insistence on the oneness of God, rather than a Trinity of three distinct persons: "And because His Spirit was wholly God He is called God, just as from His flesh He is called man."[55]

Swedenborg wrote a systematic theology that had many similarities to the theology of Servetus.[56][57]

Freedom of conscience

Widespread aversion to Servetus’s death has been taken as signaling the birth in Europe of the idea of religious tolerance, a principle now more important to modern Unitarian Universalists than antitrinitarianism.[52] Spanish scholar on Servetus' work, Ángel Alcalá, identified the radical search for truth and the right for freedom of conscience as Servetus' main legacies, rather than his theology.[58] The Polish-American scholar, Marian Hillar, has studied the evolution of freedom of conscience, from Servetus and the Polish Socinians, to John Locke and to Thomas Jefferson and the American Declaration of Independence. According to Hillar: "Historically speaking, Servetus died so that freedom of conscience could become a civil right in modern society." [59]

Scientific legacy

Servetus was the first European to describe the function of pulmonary circulation, although his achievement was not widely recognized at the time, for a few reasons. One was that the description appeared in a theological treatise, Christianismi Restitutio, not in a book on medicine. However, the sections in which he refers to anatomy and medicines demonstrate an amazing understanding of the body and treatments. Most copies of the book were burned shortly after its publication in 1553 because of persecution of Servetus by religious authorities. Three copies survived, but these remained hidden for decades. In passage V, Servetus recounts his discovery that the blood of the pulmonary circulation flows from the heart to the lungs (rather than air in the lungs flowing to the heart as had been thought). His discovery was based on the colour of the blood, the size and location of the different ventricles, and the fact that the pulmonary vein was extremely large, which suggested that it performed intensive and transcendent exchange. However, Servetus does not talk just about cardiology. In the same passage, from page 169 to 178, he also talks of the brain, the cerebellum, the meninges, the nerves, the eye, the tympanum, the rete mirabile, etc., demonstrating a great knowledge of anatomy. In some other sections of this work he also talks of medical products.

Servetus also contributed enormously to medicine with other published works specifically related to the field, such as his Complete Explanation of Syrups and his study on syphilis in his Apology against Leonhart Fuchs, among others.[60]

Honours

Monument to Michael Servetus, Champel, Switzerland

Geneva

Michael Servetus in prison, by Clothilde Roch. Monument in Annemasse, France.

In Geneva, 350 years after the execution, remembering Servetus was still a controversial issue. In 1903 a committee was formed by supporters of Servetus to erect a monument in his honour. The group was led by a French Senator, Auguste Dide, an author of a book on heretics and revolutionaries which was published in 1887. The committee commissioned a local sculptor, Clothilde Roch, to do a statue showing a suffering Servetus. The work was three years in the making and was finished in 1907. However, by then, supporters of Calvin in Geneva, having heard about the project, had already erected a simple stele in memory of Servetus in 1903, the main text of which served more as an apologetic for Calvin:

Duteous and grateful followers of Calvin our great Reformer, yet condemning an error which was that of his age, and strongly attached to liberty of conscience according to the true principles of his Reformation and gospel, we have erected this expiatory monument. Oct. 27, 1903

About the same time, a short street close by the stele was named after him.[61]

The city council then rejected the request of the committee to erect the completed statue, on the grounds that there was already a monument to Servetus. The committee then offered the statue to the neighboring French town of Annemasse, which in 1908 placed it in front of the city hall, with the following inscriptions:

“The arrest of Servetus in Geneva, where he did neither publish nor dogmatize, hence he was not subject to its laws, has to be considered as a barbaric act and an insult to the Right of Nations.” Voltaire
"I beg you, shorten please these deliberations. It is clear that Calvin for his pleasure wishes to make me rot in this prison. The lice eat me alive. My clothes are torn and I have nothing for a change, nor shirt, only a worn out vest.” Servetus, 1553

In 1942, the Vichy Government took down the statue, as it was a celebration of freedom of conscience, and melted it. In 1960, having found the original molds, Annemasse had it recast and returned the statue to its previous place.[62]

Finally, on 3 October 2011, Geneva erected a copy of the statue which it had rejected over 100 years before. It was cast in Aragon from the molds of Clothilde Roch's original statue. Rémy Pagani, former mayor of Geneva, inaugurated the statue. He previously had described Servetus as "the dissident of dissidence."[63] Representatives from the Roman Catholic Church in Geneva and the Director of Geneva's International Museum of the Reformation attended the ceremony. A Geneva newspaper noted the absence of officials from the National Protestant Church of Geneva, the church of John Calvin.[64]

Elsewhere

In 1984, a Zaragoza public hospital changed its name from José Antonio to Miguel Servet. It is now a university hospital.

Most Spanish cities also include at least a street, square or park named after Servetus.

Works

Only the dates of the first editions are included.

Recent research

Spanish researcher Francisco Javier González Echeverría[86][87][88] has done research that led him to identify Michael Servetus as the author or translator of 10 additional works between 1538 and 1553. These works were anonymous due to the first death penalty Michael got from the University of Paris 1538,[89] (finally reduced to a prohibition on "attacking" any Paris physician), its mention of authors who were forbidden in the Spanish Empire such as Erasmus and Robert Estienne, and the prohibition of any Biblical translation into any common language.[90]

González Echeverría's conclusions have not been generally accepted by institutions studying Servetus, though they are supported by the International Society for the History of Medicine,[91] the Spanish Society for the History of Medicine,[92] and the Royal Academy of Medicine of Catalonia.[93] The works that, according to this scholar, are also by Servetus are: 2 De Materia Medica[94][95][96] with commentaries and marginalia (1543 and 1554, this last one printed by friends after Servetus' death), a pharmacopoeia of 1543,[97] an edition of a Galenic corpus[98][99] in 1548–1551, a manuscript ("Complutense's Manuscript")[100][101] in an edition of De Materia Medica by Jean Ruel, as well as translations of two Biblical works with woodcuts by Hans Holbein the Younger: Picture stories of the Old Testament[102][103] and Portraits or printing boards from the story of the Old Testament.[104][105][106][107] Finally, also translations from Latin to Spanish of four grammatical treatises, mostly for children: Disticha de moribus nomine Catonis, Children's book of notes on the elegance and variety of the Latin language, Andria. La Andriana,[108] and A Little Work on the Use of the Eight Parts of Speech. González Echeverría is nowadays also the main defender of the hypothesis that Michael Servetus was born in the city of Tudela in the kingdom of Navarre, that both biological parents were actually Jewish conversos, although the father's identity and biographical details are unknown,[109] and that his true name was "De Villanueva", while "Servetus" was a pseudonym that he used in Protestant lands, and for publishing his heretical theological works, showing no other data such as the city where they were printed, imprint mark nor mark of printer.[87][110][111]

Some previous scholars had defended the birth of Michael in Tudela in the 19th and early 20th centuries,[112] but never with the theory of "Servetus" being a pseudonym. The established academic consensus on the matter is that he was born in Villanueva de Sijena,[113] in the neighbouring region of Aragon, as Servetus himself claimed in his early works and during the whole trial at Geneva; but with no documents, as stated in the judgement that ultimately led him to his death at the stake. Scholarly debate may be tarnished by local and regional interests, because González and some other scholars claim that the true reason behind the non-acceptance of these new works by several institutions studying Servetus has to do more with his line of research on the identity of Michael,[114] and his consequent different birthplace, which would be highly inconvenient for these institutions, with many trustees and members from Villanueva de Sijena, or even located there.[115] González (Aragonese, born in Zaragoza, where he stayed until he obtained his baccalaureate)[116] lives and works in Tudela,[117] where he claims that "De Villanueva" was actually born, and his research on the 10 new works by Servetus has been supported by a grant from the Health Department of the regional government of Navarre, but even while he was still defending his birthplace in Aragon, for he had not done any research on his identity. In a similar way events on this issue organized in Villanueva de Sijena and in Zaragoza have been supported by the regional government of Aragon.[118][119]

Regardless of whether he was really born in Villanueva of Aragon or in Tudela of Navarre, or somewhere else, the fact is that he was known as "Michael Servetus of Aragon" after his death by everybody,[120][121] including Calvin[122] and other enemies, his antitrinitarian supporters, and sympathetic authors such as Sebastian Castellio, and many others, both admirers and enemies of those theological works published by Servetus.

In literature

See also

Notes

  1. ↑ See a discussion on the date in Angel Alcalá's introduction to the first Spanish translation of Christianismi Restitutio (La restitución del cristianismo, Fundación Universitaria Española, Madrid, 1980, p. 16, note 7.
  2. ↑ Drummond, William H. (1848). The Life of Michael Servetus: The Spanish Physician, Who, for the Alleged Crime of Heresy, was Entrapped, Imprisoned, and Burned, by John Calvin the Reformer, in the City of Geneva, October 27, 1553. London, England: John Chapman. p. 2.
  3. ↑ See J. Barón, Miguel Servet: Su Vida y Su Obra, Espasa-Calpe, Madrid, 1989, pp. 37-39.
  4. ↑ Barón, p. 31.
  5. ↑ See Calvini Opera Quae Supersunt Omnia, Vol. VIII, Brunsvigae, 1870, p. 767.
  6. ↑ Ernestro Fernández-Xesta, "Los Zaporta de Barbastro", in Emblemata: Revista aragonesa de emblemática, Vol. #8, 2002, pp. 103-150.
  7. ↑ http://ifc.dpz.es/recursos/publicaciones/28/98/03nicolas.pdf
  8. ↑ Gonzalez Echeverría," Andrés Laguna and Michael Servetus: two converted humanist doctors of the XVI century" in: Andrés Laguna International Congress. Humanism, Science and Politics in the Renaissance Europe, García Hourcade y Moreno Yuste, coord., Junta de Castilla y León, Valladolid,1999 pp. 377-389
  9. ↑ González Echeverría " Michael Servetus belonged to the famous converted Jewish family The Zaporta", Pliegos de Bibliofilia, nº 7, Madrid pp. 33-42. 1999
  10. ↑ González Echeverría" On the Jewish heritage of Michael Servetus" Raíces. Jewish Magazine of Culture, Madrid, nº 40, pp. 67-69. 1999
  11. ↑ There are several documents referring to people called Revés in Villanueva in the 15th century, as shown in Juan Manuel Palacios Sánchez, "A propósito del lugar de nacimiento y origen familiar de Miguel Servet" ("Regarding Michael Servetus' birth place and family origins"), Argensola, Instituto de Estudios Altoaragoneses, ISSN 0518-4088, #87, Huesca, 1979, pp. 266-67.
  12. ↑ Drummond, p3.
  13. ↑ In his two main theological books, Servetus shows a level of knowledge that is similar to other 16th-century humanists. His Hebrew quotes refer to common, well-known concepts, and they are not philological analysis, but they are made to endorse exegetic interpretations, and the vocabulary he used was limited. For details on Servetus' use of Hebrew in his theological works and in his edition of Pagnino's Bible, see Natalio Fernández Marcos and Emilia Fernández Tejero, "Pagnino, Servet y Arias Montano: Avatares de una traducción latina de la Biblia Hebrea", in Sefarad, No. 63, CSIC, Madrid, 2003, pp. 314-18. (Text (in Spanish)).
  14. ↑ Wright, Richard (1806). An Apology for Dr. Michael Servetus: Including an Account of His Life, Persecution, Writings and Opinions. London: F. B. Wright. p. 91.
  15. ↑ Servetus' name was included at the top of a list of 40 heretics issued by the Inquisition in Toulouse on 17 June 1532; see Bourrilly, V.L. and Weiss N., "Jean du Bellay, les protestants et la Sorbonne" in Bulletin de la Societé d'Histoire du Protestantisme Français, LIII, 103, 1904.
  16. ↑ Barón, p. 55.
  17. 1 2 Bainton, Hunted Heretic, pp. 10-11.
  18. ↑ Krendal, Eric. 2011 Ongelmat Michael yliopistossa Pariisissa historioitsija painoksia Medicine, p 34-38
  19. ↑ D'artigny- Judgement at Vienne Isère against Michel de Villeneuve.
  20. ↑ The text of the letter of French naturalisation was first published by F. Rude, "La naturalisation française de Michel Servet", in B. Becker (Ed.), Autour de Michel Servet et de Sebastien Castellion, H.D. Tjeenk Willink & Zoon N.V., Haarlem, 1953, pp. 133-141. The "royal letters" and an extract of one of the depositions had been previously published by Gustave Vellein, "Quelques mots sur Michel Servet: sa naturalisation durant son séjour à Vienne", in Petite revue des bibliophiles dauphinois, Allier, 1921, pp. 13-29. Servetians had been wrongly referring this document for the last 50 years, it was considered lost by French indexers. It was located again by scholar Gonzalez Echeverria in the archives of Grenoble, after contacting a descendant of Vellein. Finally, after correcting some mistakes carried out by Rude's transcription, the whole 21 pages of the process (double verification in the Chamber of Finances of France, double registry in the Parlement de Grenoble, and Royal counsellors verification) was published in Prince of Viana Dep of Culture Journal of Navarre, N 255. It was also studied recently by the French Society for the History of Medicine, and the French Royal Law section of the Ancient Regime of France in Sorbone See La véritable identité de Servet, par le roi de France -Premier prix de thèse de Paris Lellouch Prologue by G. Echeverria N 2013 (b) Sorbone Journal Historique Le Sorbone Page 45-70
  21. ↑ Downton, An Examination of the Nature of Authority, Chapter 3.
  22. ↑ Will Durant The Story of Civilization: The Reformation Chapter XXI, page 481
  23. ↑ Durant, Story of Civilization, 2
  24. ↑ Hunted Heretic, p. 164.
  25. 1 2 The Heretics, p. 326.
  26. ↑ Hanover History
  27. 1 2 Whitcomb, Merrick. "The Complaint of Nicholas de la Fontaine Against Servetus, 14 August, 1553", Translations and Reprints from the Original Sources of European History, vol. 3, (Philadelphia: University of Pennsylvania History Department, 1898-1912)
  28. ↑ Hunted Heretic, p. 141.
  29. ↑ Reyburn, Hugh Young (1914). John Calvin: His Life, Letters, and Work. New York: Hodder and Stoughton. p. 175.
  30. ↑ Owen, Robert Dale (1872). The debatable Land Between this World and the Next. New York: G.W. Carleton & Co. p. 69, notes.
  31. ↑ Calvin to William Farel, August 20, 1553, Bonnet, Jules (1820–1892) Letters of John Calvin, Carlisle, Penn: Banner of Truth Trust, 1980, pp. 158–159. ISBN 0-85151-323-9.
  32. ↑ Schaff, Philip: History of the Christian Church, Vol. VIII: Modern Christianity: The Swiss Reformation, William B. Eerdmans Pub. Co., Grand Rapids, Michigan, USA, 1910, page 780.
  33. ↑ Schaff, Philip: History of the Christian Church, Vol. VIII: Modern Christianity: The Swiss Reformation, William B. Eerdmans Pub. Co., Grand Rapids, Michigan, USA, 1910, page 706.
  34. ↑ Dr. Vollmer, Philip: 'John Calvin: Man of the Millennium,' Vision Forum, Inc., San Antonio, Texas, USA, 2008, 2008, page 87
  35. ↑ Verdict and Sentence for Michael Servetus (1533) in A Reformation Reader eds. Denis R. Janz; 268–270
  36. ↑ http://www.godward.org/archives/special%20articles/Calvin-Servetus.htm
  37. ↑ http://www.biblelife.org/calvinism.htm
  38. ↑ McGrath 1990, pp. 118–120; Cottret 2000, pp. 222–225; Parker 2006, pp. 150–152
  39. ↑ "Out of the Flames" by Lawrence and Nancy Goldstone - Salon.com
  40. ↑ Marshall, John (2006). John Locke, Toleration and Early Enlightenment Culture. Cambridge Studies in Early Modern British History. New York: Cambridge University Press. p. 325. ISBN 0-521-65114-X. That no such doctrine was ever a part of the teachings of Christ's ministry or the early Christian church has caused no end of debate as to the real intentions of those who tortured and killed those whose views differed from those of the ecclesiastical authorities at the time.
    • The Latin reads:
    "Nunc vero quisquis haereticis et blasphemis iniuste poenam infligi contendet, sciens et volens eodem se obstringet blasphemiae reatu. His nobis non obtruditur hominum autoritas, sed Deum audimus loquentem, et quid ecclesia suae in perpetuum mandet non obscure intelligimus. Non frustra humanos omnes affectus excutit, quibus molliri corda solent: paternum amorem, quidquid est inter fratres, propinquos et amicos benevolentiae facessere iubet: maritos revocat a thori blanditiis: denique hominess propemodum natura sua exuit, ne quid obstaculi sanctum eorum zelum moretur. Cur tam implacabilis exigitur severitas, nisi ut sciamus non haberi suum Deo honorem, nisi quae illi debetur pietas humanis omnibus officiis praefertur, et quoties asserenda est eius gloria, propemodum ex memoria nostra deletur mutua inter nos humanitas?" Calvin’s Opera, vol. 8, Corpus Reformatorum, vol., 36, p. 475. (vols. 35 & 36 of the CR are one vol.).
  41. ↑ See Stanislas Kot, "L'influence de Servet sur le mouvement atitrinitarien en Pologne et en Transylvanie", in B. Becker (Ed.), Autour de Michel Servet et de Sebastien Castellion, Haarlem, 1953.
  42. ↑ 'De trinitatis erroribus', Book 7.
  43. ↑ Andrew M. T. Dibb, Servetus, Swedenborg and the Nature of God, University Press of America, 2005, p. 93. Online at Google Book Search
  44. 1 2 Servetus, Michael (1553). The Restoration of Christianity - An English Translation of Christianismi restitutio, 1553, Translated by Christopher A. Hoffman and Marian Hillar. Leiston - Queenston - Lampeter: The Edwin Mellen Press. p. 75. ISBN 978-0-7734-5520-7.
  45. ↑ Lawrence and Nancy Goldstone, Out of the Flames, Broadway Books, NY NY, 2002, pp. 71–72
  46. ↑ Servetus, Restitución del Cristianismo, Spanish edition by Angel Alcalá and Luis Betés, Madrid, Fundación Universitaria Española, 1980, p. 119.
  47. ↑ See Restitución, p. 137.
  48. ↑ Restitución, p. 148, 168.
  49. ↑ Restitución, p. 169.
  50. ↑ Book VII, Out of the Flames, Lawrence and Nancy Goldstone, Broadway Books, NY, NY, p. 72
  51. ↑ Gordon, Bruce (2009). Calvin. New Haven: Yale University Press. pp. 218–219.
  52. 1 2 3 Hughes, Peter. "Michael Servetus", Dictionary of Unitarian & Universalist Biography
  53. ↑ Reasons for Faith
  54. ↑ Bernard, D. K., The Oneness of God Word Aflame Press, 1983.
  55. ↑ Servetus, M., De Trinitatis Erroribus, 59b (quoted in Bainton, R.H., Hunted Heretic, Blackstone Editions, 2005, p30
  56. ↑ Andrew M. T. Dibb, Servetus, Swedenborg and the Nature of God, University Press of America, 2005. Online at Google Book Search
  57. ↑ Andrew M. T. Dibb, Servetus, Swedenborg and the Nature of Salvation, online at newchurchhistory.org
  58. ↑ A. Alcalá, "Los dos grandes legados de Servet: el radicalismo como método intelectual y el derecho a la libertad de conciencia", in Turia, #63-64, March 2003, Teruel (Spain), pp. 221-242.
  59. ↑ See Marian Hillar & Claire S. Allen, Michael Servetus: Intellectual Giant, Humanist, and Martyr, Lanham, MD, and New York: University Press of America, Inc., 2002. Marain Hillar "The Case of Michael Servetus (1511-1553) - The Turning Point in the Struggle for Freedom of Conscience", Lewiston, NY, Queenston CA, Lampeter, UK: The Edwin Mellen Press, 1997)Marian Hillar, "The Legacy of Servetus: Humanism and the Beginning of Change in the Social Paradigm. On the Occasion of the 450th Anniversary of His Martyrdom." In A Journal from the Radical Reformation. A Testimony to Biblical Unitarianism. Vo. 11, No. 2, Winter 2003, pp. 34-41. Marian Hillar, "The Legacy of Servetus. Humanism and the Beginning of Change in the Social Paradigm: from Servetus to Thomas Jefferson." In Essays in the Philosophy of Humanism, eds. Robert D. Finch, Marian Hillar, American Humanist Association, Houston, Vol. 12, 2004, pp. 60-75.
  60. ↑ 2011 Samalways, Edmund. From Alchemy to Chemotherapy. Hermes Press, page 121-122
  61. ↑ Rue Michel Servet, Genéve, Switzerland at Google maps
  62. ↑ Goldstone, Nancy Bazelon; Goldstone, Lawrence (2003). Out of the Flames: The Remarkable Story of a Fearless Scholar, a Fatal Heresy, and One of the Rarest Books in the World. New York: Broadway. ISBN 0-7679-0837-6.pp. 313-316
  63. ↑ Tribune de Geneve
  64. ↑ Tribune de Genève, 4 October 2001, p. 23
  65. ↑ "According to the version of Bilibaldo Pirckheimer, and revised by Michel de Villeneuve, on the primitive Greek copies." Michel de Villeneuve, geography. Claudii Ptolemaeii Alexandrinii Geographicae." printed by the Trechsel, 1535, Lyon.
  66. ↑ 2008 Krendal, Erich. Tähtitiede ja renessanssi historioitsija painoksia Medicine
  67. ↑ Baudrier J. "Michel Servet, ses relations avec les libraires et les impremeus lyonnais", in: Mélanges offerts a M. Emile Picot, I , p54-56
  68. ↑ Baron-Miguel Serveto. Su vida y su obra. Ed. Austral (1987) Madrid p.195
  69. ↑ A.Alcalá Obra Completas (2003) Tratado I. Vida, muerte y obra, p.365
  70. ↑ González Echeverría Love for Truth. Life and work of Michael Servetus. Navarro y Navarro, Zaragoza, collaboration with the Government of Navarra, Department of Institutional Relations and Education of the Government of Navarra, 2011 p.209-211
  71. ↑ Baron- Miguel Serveto. Su vida y su obra. Ed. Austral (1987) Madrid p.196
  72. ↑ Marian Hillar & Claire S. Allen, Michael Servetus: Intellectual Giant, Humanist, and Martyr, Lanham, MD, and New York: University Press of America, Inc., 2002. p.266
  73. ↑ A. Alcalá Obra Completas (2003) Tratado I. Vida, muerte y obra, p. XCII
  74. ↑ Baudrier J."Michel Servet, ses relations avec les libraires et les impremeus lyonnais", in: Mélanges offerts a M. Emile Picot, I , p 41-56
  75. ↑ González Echeverría Love for Truth. Life and work of Michael Servetus. Navarro y Navarro, Zaragoza, collaboration with the Government of Navarra, Department of Institutional Relations and Education of the Government of Navarra, 2011 p.215-222
  76. ↑ Gonzalez Echeverria, "New discoveries on the work of Michael de Villanueva (Michael Servetus)" in : VI International Meeting for the History of Medicine. Programme book, Barcelona, 7-10 of September of 2011, p.24, 109-111.
  77. ↑ José Barón( 1973), "Miguel Servet"Espasa calpe, Madrid, p. 189 y 192 José Barón Fernández,(1973)(" Historia de la circulación de la sangre", ed. Austral, Madrid, p.118 y p.125.really extended study
  78. ↑ José Barón Fernández, (1989), " Miguel Servet. Su vida y su obra" austral, ed., Madrid, p.280.
  79. ↑ Ángel Alcalá "Miguel Servet. Restitución del cristianismo" (1980), Fundación universitaria española, Madrid, 1980, pp.50-55 .
  80. ↑ Ronald Bainton (1953) Michel Servet. Hérétique et martyr, 1553-1953", ed. Droz, Genève, p.134.
  81. ↑ M. Hillar (2002), Michael Servetus. Intellectual Giant, Humanist, and Martyr, ed. University Press of America, Lanham, p.95.
  82. ↑ Alcalá" Miguel Servet. Obras completas (2003)", Publicaciones de la universidad de Zaragoza, Zaragoza, Tomo I, , XCVIII
  83. ↑ 2012 González Echeverría, Francisco Javier "The discovery of Lesser Circulation and Michael Servetus's Galenism," in: 43rd Congress of the International Society for the History of Medicine, Programme Book, Padua-Albano Terme (Italy) 12–16 September 2012, p.35 & 66.
  84. ↑ Love for Truth. Life and work of Michael Servetus. Navarro y Navarro, Zaragoza, collaboration with the Government of Navarra, Department of Institutional Relations and Education of the Government of Navarra, 2011 p.164-171
  85. ↑ 1999 Mari Mar Rodriguez Ruiz Association of Andalucia's Archives & Gema Trujillo Martin Andalucia's Institute of Statistics and Cartography
  86. ↑ Michael Servetus Research
  87. 1 2 González Echeverría, Francisco Javier. The love for truth. Life and work of Michael Servetus (El amor a la verdad. Vida y obra de Miguel Servet), printed by Navarro y Navarro, Zaragoza, in collaboration with the Government of Navarre, Department of Institutional Relations and Education of the Government of Navarre,.
  88. ↑ 2011 González Echeverría, Francisco Javier, "New discoveries on the biography of Michael de Villanueva (Michael Servetus)" & "New discoveries on the work of Michael de Villanueva (Michael Servetus)" in: VI International Meeting for the History of Medicine. Programme book, Barcelona, 7–10 September of 2011, p.24, 109-111.
  89. ↑ Cinquième volumen de ce qui s’est fair et passé en la Faculté de Medicine de Paris depuis l’an 1502 jusqu’en l’an 1544. Jean Vaux, Doyen, Jena Maillard, Doyen. Mss 223 ancienement Mss Commentari Facultatis Medicine. Tomme- Medicine Faculty of Pari-1538 pages 89-100
  90. ↑ [Revolt_of_Ghent_(1539)
  91. ↑ International Society for the History of Medicine 35th, 36th, 37th & 43rd International Congresses-3rd and 5th International Meetings
  92. ↑ Spanish Society for the History of Medicine X Con, XI Con, XII Con
  93. ↑ Royal Academy of Medicine of Catalonia V Centenary of Michael Servetus, Book of Abstracts page 37-65
  94. ↑ 1996 González Echeverría, Francisco Javier "Sesma's Dioscorides or Medical Matter: an unknown work of Michael Servetus (I)" and "Sesma's Dioscorides or Materia Medica: an unknown work of Michael Servetus (II)" in: Book of Abstracts. 35th International Congress on the History of Medicine, 2nd-8th, September, 1996, Kos Island, Greece, communications Number 6 y 7, p. 4.
  95. ↑ 2001 González Echeverría, Francisco Javier "A Spanish work attributable to Michael Servetus: 'The Dioscorides of Sesma'". Varia Histórico-Médica. Edition coordinated by: Jesús Castellanos Guerrero (coord.), Isabel Jiménez Lucena, María José Ruiz Somavilla y Pilar Gardeta Sabater. In: Minutes from the X Congress on History of Medicine, February 1996, Málaga. Printed by Imagraf, Málaga, pp. 37-55.
  96. ↑ 1997 González Echeverría, Francisco Javier Michael Servetus, editor of the Dioscorides. Institute of Sijenenses Studies "Michael Servetus" ed, Villanueva de Sijena, Larrosa ed. and "Ibercaja," Zaragoza.)
  97. ↑ 1998 González Echeverría, Francisco Javier "The book of work of Michael Servetus for his Dioscorides and his Dispensarium" (Le livre de travail de Michel Servet pour ses Dioscorides et Dispensarium) and "The Dispensarium or Enquiridion, complement of the Dioscorides of Michael Servetus" (Enquiridion, L’oeuvre Le Dispensarium ou Enquiridion complémentaire sur le Dioscorides de Michel Servet) González Echeverría in: Book of summaries, 36th International Congress on the History of Medicine, Tunis (Livre des Résumés, 36ème Congrès International d’ Histoire de la médicine, Tunis), 6–11 September 1998, (two communications), pp. 199 y 210.
  98. ↑ (2002a) González Echeverría, Francisco Javier "Michael Servetus in the 'Opera Omnia' of Galenus of 1548–1551, printed by Jean Frellon." Book of communications, XII National Congress on History of Medicine, Albacete, 7–9 February, pp 42-43
  99. ↑ 2004 González Echeverría, Francisco Javier and Ancín Chandía, Teresa "The edition of Lyon of the ‘Opera omnia’ of Galen of the printer Jean Frellon (1548-1551) commented by Michael Servetus," in: Medicine in the presence of the new millennium: a historical perspective. Coordinators: José Martínez Pérez, Isabel Porras Gallo, Pedro Samblás Tilve, Mercedes Del Cura González, Minutes from the XII Congress in History of Medicine, 7–9 February 2002, Albacete. Ed. Of the University of Castilla-La Mancha. Cuenca, pp. 645-657.
  100. ↑ 1999 González Echeverría, Francisco Javier "The new manuscripts of Servetus" in: Historia 16, nº 274, Madrid, pp. 100-107.
  101. ↑ (1998) González Echeverría, Francisco Javier "The 'Dispensarium' or 'Enquiridion,' the complementary work of the Dioscorides, both by Servetus" and "The book of work of Michael Servetus for his 'Dioscorides' and his 'Dispensarium'" in: Program of the congress and abstracts of the communications, XI National Congress on History of Medicine, Santiago de Compostela, University of Santiago de Compostela, pp. 83-84.
  102. ↑ (2001) González Echeverría, Francisco Javier "The Spanish work of Michael Servetus" in: Aki Yerushalayim, Yerusalaim–Jerusalem, nº 65, pp. 10-11.
  103. ↑ (2002) González Echeverría, Francisco Javier "The Spanish summary of Antwerp, 'Ymagines,' completed by Hans Holbein the Younger, and Michael Servetus in 1540," in: Magazine of the Center of Studies Merindad of Tudela Number 12, December of 2002, Printer Castilla, Tudela of Navarre.
  104. ↑ (2001) González Echeverría, Francisco Javier Portraits or figures from the stories of the Old Testament. Spanish Summary. Government of Navarre, Pamplona 2001. Double edition: facsimile (1543) & critical edition. Prologue by Julio Segura Moneo.
  105. ↑ (2000) González Echeverría, Francisco Javier "Discovery of new editions of Bibles and of two 'lost' grammatical works of Michael Servetus" and "The doctor Michael Servetus was a descendant of Jews" in: Abstracts, 37th International Congress on the History of Medicine, 10–15 September 2000, Galveston, Texas, U.S.A., pp. 22-23.
  106. ↑ (2002) González Echeverría, Francisco Javier "Spanish summary of the Old Testament," González Echeverría in: Roots, Jewish Magazine of Culture, Madrid, pp. 54-55.
  107. ↑ (2002) González Echeverría, Francisco Javier "Old Testament by Servetus," in: Historia 16, nº 310, Madrid, pp 44-51
  108. ↑ (2005) González Echeverría, Francisco Javier "Two new works by Michael Servetus or Michael de Villanueva: The Andria (The girl from Andros island, Greece) in Latin-Spanish and a Greco-Latin Lexicon" ("Deux nouvelles oeuvres de Michel Servet ou De Villeneuve: L’Andrianne en latin-espagnol et un Lexicon greco-latin"). In: Book of Abstracts, 3rd Meeting of the ISHM, 11–14 September 2005, Patras, Greece, p. 92.
  109. ↑ González Echeverría, Amor a la verdad, p. 69.
  110. ↑ González Echeverría, Francisco Javier "Michael Servetus or Michael de Villanueva. His connection with Navarre and its people," in: Michael Servetus or Michael de Villanueva. Commemoration of the 450th anniversary of the death of Michael Servetus, 1553. Themes on History of Medicine. VV.AA Government of Navarre, Health Department, Pamplona.
  111. ↑ González Echeverría, Francisco Javier "Michael Servetus or Michael de Villanueva, documented from Tudela of Navarra" in: Social Groups in Navarra Relations and Rights through History. Volume I. Minutes from the V Congress of History of Navarra, SEHN, ed. Eunate, Pamplona, pp. 425 -437.
  112. ↑ It was supported, among others, by Spanish author Marcelino Menéndez Pelayo and by Unitarian historians Earl Morse Wilbur and George H. Williams,
  113. ↑ it was defended by R. Bainton, op. cit., p. 2 (2005 edition), among others.
  114. ↑ 43rd Congress of the International Society for the History of Medicine 24-5 Medicine, philosophy, repression and present FJ Gonzalez Echeverria 2012 Book of abstracts p45-46
  115. ↑ Acte Conmmemoratiu del cinque cententary de Miguel Servet (1511–2011), 29th November 2011, Reial Acadèmia de Medicina de Catalunya Book of Abstracts sept 2012, Fuentes-page 35-36
  116. ↑ Herald of Aragon, Feb 20, 1996
  117. ↑ See Mikel Muez, "The Servetus "Detective"", published in El País, Pamplona, 1998.
  118. ↑ President of Aragon, opening ceremony of the Michael Servetus V centenary congress, organized by the MSI institute.
  119. ↑ Michael Servetus congress by the MSI subsidized by the government of Aragon
  120. ↑ except his friends in France, where he used the name "Michel de Villeneuve" during more than 18 years, until his flight to Geneva where he remained few months
  121. ↑ Servetus' own family in Aragon was deeply disturbed and paid for an altar for the church of Villanueva in expiation for their relative's heresy. But this was done after Anton Servetus's death and for the name of Michael does not show up anywhere here, it does not show if Anton was an adoptive or true father. This altar was raised in 1558 and destroyed in 1938 during the Spanish Civil War. See J. Barón, op. cit., p. 33. Servetus' See also Mcadler USC press;Minutes from Kottek UCS 2012 p.23-24. Death found no particular echo in Tudela.
  122. ↑ According to González, Calvin never provided useful information on the identity of Michael, in his Letters by De Trie, he lies in the third one, on the information he is providing in the second one.
  123. ↑ Lalonde, Robert. Vesalius and Servetus, 2010. https://archive.org/details/GalileoGalileivesaliusAndServetus

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