What does the story of a seemingly obscure 16th century Spanish priest of the order of San Jerónimo have to do with Reformed faith among Hispanic-Americans and Spanish-speaking Christians today? Many will scratch their heads. Perhaps, asking a similar question, you might have a different answer: what does the story of a German monk, only a few decades earlier, of the order of St. Augustine have to do with modern Reformed Christianity in the United States and globally? Here, many minds will be quick to jump to the incredible life and impact of Martin Luther. While his name is less broadly recognized, both the impact and the story of the persecuted Spanish Reformer, Casiodoro de Reina, bear incredible witness and encouragement for Reformed Christians, and especially for the Hispanic-American community.
In fact, Casiodoro de Reina’s life as a faithful but persecuted immigrant pastor itself is an encouragement to Hispanic pastors regarding the legacy of Hispanic gospel witness, even and especially under challenging circumstances. Yet even beyond that, Reina left behind the witness of the Word of God, faithfully translated into Spanish for the first time and with such excellence, that his translation serves as the basis for the beloved Biblia Reina-Valera that for centuries has given millions upon millions of Spanish-speakers access to the living and active Palabra de Dios. For these reasons, Casiodoro de Reina provides a fitting Retrato for Hispanic Heritage Month, and as an encouragement to Hispanic pastors and ministry workers as well.
REINA: CONVINCED BY SOLA SCRIPTURA
Born in 1520 just outside of the bustling commercial center of Sevilla, Casiodoro de Reina spent several years studying at the University of Seville before taking orders in el monasterio de San Isidoro del Campo de la orden de San Jerónimo, just north of the city, in 1546. As the Lord would have it, as Casiodoro became a priest, the prior of the monastery, influenced by the beginnings of Reformation in Sevilla, had become quite interested in the study of Scripture itself, and encouraged his priests and monks to do the same. As they went to the text together, reformation shook the monastery. The monks purged San Isidoro del Campo of its Catholic imagery and traditions, and quickly became known as a quasi-Lutheran hub. Casiodoro and several of the other monks began assisting with the underground Reformed churches that were emerging in nearby Sevilla, influenced by the teachings of Calvin and Geneva.
Of course, Catholic Spain, under the rule of Felipe II, was none too pleased to hear of the changes taking place in San Isidoro del Campo and Sevilla. The Inquisition became interested in Sevilla, but especially in Casiodoro, whom they considered to be “maestro de la herejía luterana” (“the organizer of the Lutheran heresy”) and labeled “el dogmatizador” (“the dogmatizer”). In 1557, Casiodoro fled for his life, taking several of his fellow monks with him to Calvin’s Geneva.
REINA: TRABAJADOR PERSEGUIDO POR EL REINO DE DIOS
("Reina: A worker persecuted for the sake of the Kingdom of God")
In Geneva, Casiodoro soon became the pastor of a Spanish-speaking protestant church, no doubt comprised of persecuted religious refugees like himself. Yet Casiodoro’s acceptance in Geneva was temporary, as the Calvinists there wrongfully aligned him with another Spaniard “Reformer” and heretic, the unitarian Miguel Servet (Michael Servetus). In reality, Casiodoro did have some sympathy towards his fellow Spanish theologian, even weeping at the site of Servet’s burning at the stake in Geneva; but Casiodoro’s writings speak against any adherence to the unitarianism Servet taught. So, in 1558, Casiodoro fled to Frankfurt, where, as he pastored a French-speaking church, the story essentially repeated itself. Continued accusations of “servetism” eventually drove Casiodoro to seek religious freedom in England, where the protestant Elizabeth I had just taken the throne. In England, Casiodoro was convinced he would find religious freedom; so he convinced many Spaniards from the church in Geneva to follow him there, causing his contemporary, Juan Pérez, to call him the “Moisés de los españoles” (the “Spanish Moses”).
Though he had intended to simply join one of the French-speaking protestant churches in London with his followers, Casiodoro soon found that the city was full of Spanish-speaking immigrants and refugees with no church to serve them. He petitioned Queen Elizabeth for permission to start a Spanish church for Spanish protestant refugees. Elizabeth’s response was positive, but it came with one condition: Casiodoro needed to write a confession of faith to demonstrate that his church would indeed be aligned with protestantism. Convinced of the Lord’s calling, Casiodoro complied, articulating his definitively reformed theology in La Confesión Española de la Fe Cristiana. This confession, only recently recovered and put into publication by Cántaro Publications is, according to Cántaro Institute directors Martins and Lobo, “a reformational gem birthed from the work of the Holy Spirit in Spain” (Martins & Lobo, ix).
Certainly, Casiodoro’s Confesión stands as a testament to Lord’s work in and through faithful Reformers not just in Germany, England, and Geneva, but in Spain as well. Yet it also demonstrates Casiodoro’s own heart and concern for immigrants who, like himself, had given up everything for the sake of el Reino de Dios. In his preface to the Confession, Casiodoro writes, “To the church of the Lord Jesus Christ gathered in London in the name of the same Lord, the Spanish brothers who, fleeing the abominations of the papacy, have gathered to her: grace and peace from God our only Redeemer.” He encourages his readers that “we know, taught by His Word, that wherever He gathers it, there He sends His blessing and the rain of His great mercies” (Reina, 1). Thus, he assures them that the concept of homeland on this earth is but temporary, as they trust in the “one heavenly inheritance” that belongs to all of God’s people (Reina, 3).
Perhaps it would be easy to hear that Casiodoro flourished in London; that the work of his confession and his church among the Spanish immigrants achieved great success. And certainly these things did have Kingdom impact. Yet the Lord had different plans. Soon after publishing the Confesión, Casiodoro married and fell into disfavor with Elizabeth I, who believed clergy should remain single. At the same time, Spanish spies in London informed Felipe II of Casiodoro’s whereabouts, while French Calvinists nit-picked the Confesión looking for evidence of heresy by which to accuse him, and spies of the Spanish monarchy, also seeking his downfall, brought against him allegations of sodomy and embezzlement.
In September of 1563, five years after his arrival in London, Casiodoro again fled. He spent the remaining thirty-one years of his life pastoring and encouraging various Calvinist and Lutheran congregations in cities including Frankfurt, Antwerp, small towns in France, and Strasbourg, while he took counsel with fellow Reformers on how best to deal with the false accusations. While it may feel like the animosity towards Casiodoro from all sides kept him from realizing his full potential as a pastor and Reformer, as is so often the case, the Lord had greater plans.
REINA: USADO POR DIOS EN EL REINO
(Reina: Used by God for the Kingdom)
Likely animated by his love of the Scriptures instilled in him in San Isidoro del Campo, and encouraged by the Reformation initiative to bring the Bible to people in their native tongues, throughout all of his fleeing and persecution, Casiodoro had been working on a project. With painstaking attention to detail, Casiodoro used his brilliant mind, understanding of the text, and knowledge of the original languages, to translate the entire Bible into Spanish. It was an idea inspired by his initial time in Geneva, and a project he carried with him and to which he devoted himself throughout his constant uprooting and persecution. In 1569, after numerous setbacks in the process, Casiodoro’s Biblia del Oso, as it was called (due to the picture on the front cover) was published in Basel, from where it was shipped in wine casks for secret distribution in Spain and the rest of Europe.
As had happened in Germany with Luther’s German Bible (published in 1522), suddenly, an entire people who had previously never had access to the Bible outside of the teachings of the Catholic church were able to read Scripture in their own language. While Casiodoro had hoped to see collaborative efforts for revisions to his work, he did not get to witness this during his lifetime. Humbly, he recognized that “I’ve done the very best I could with this, but I know that it’s imperfect, and others coming after will make it better” (quoted by Strubhar). And yet, he confessed that “The importance of this work for the advancement of the Kingdom and the glory of the Lord, … gave us a courage that we would have never had if we considered our own strength” (quoted by Strubhar).
Indeed, God’s hand was in the work more than Casiodoro de Reina may have recognized. His translation was truly excellent, and would have incredible, lasting impact. Shortly after his death, one of his contemporaries, Cipriano de Valera, revised the work, making only a few minor edits, and republished the work in Amsterdam in 1602, under his own name, “Valera.” It was not until a revision in 1909 that Casiodoro received recognition for his work, with the editors renaming the Bible under its well-known title, “La Reina-Valera.”
Unnamed, unknown for centuries, but used mightily by God to bring the truth of His Word not just to Iberoamérica, but to Latin America as well - this was Casiodoro de Reina. Though the last decades have offered many new Spanish Bible translations, Casiodoro’s work remains the preferred translation among Spanish-speakers throughout the world. Certainly, as his story demonstrates, Casiodoro’s life was filled with trials and persecution. No doubt there were many times in his life that Reina may have wondered about the Lord’s purposes. Yet the Lord had a plan and a purpose to use this faithful, humble, willing servant for the great advancement of His Kingdom, not just among Spaniards, not simply among the Spanish refugees and immigrants in London, but throughout the Spanish-speaking world and beyond, for centuries.
Casiodoro de Reina’s life and legacy is truly a testament to the Hispanic church that, no matter how frustrated our efforts may seem, no matter how challenging the work, no matter how insignificant your small church or ministry may feel, the work is not our own. El Señor has called us to serve Su Reino with faithfulness, all the days of our lives, whether He has given us one talent, or ten (cf. Matthew 25:13-30), regardless of whether we see the outcome for which we were hoping. His work is to “establish the work of our hands” (cf. Psalm 90:16-17) for the expansion of His Kingdom, in the Hispanic-American context, and throughout the world. May we be encouraged through the testimony of Casiodoro de Reina, and the Lord’s purpose through this servant, to continue faithfully in the work, trusting Him alone to grow His Kingdom.
¡A Dios sea la gloria!
JOIN US IN PRAYER:
Pray for continued encouragement for Hispanic pastors and leaders in the Hispanic-American context, as the work often feels slow and difficult.
Pray that God would continue to use seemingly insignificant men and women for the growth and expansion of His Kingdom in the Hispanic community, and beyond.
Pray that we would continue faithfully proclaiming la Palabra de Dios to and from the Hispanic-American community, trusting in God's Kingdom-vision.
Pray that, as we read and learn stories of those who have gone before, we would be encouraged to continue faithfully serving the Lord in our own lives and ministries.
BIBLIOGRAPHY:
Artiste, Miguel Ángel Pascual. “Serveto, en la vida de Casiodoro de Reina,” Servetus International Society. Accessed September 20, 20204. https://web.archive.org/web/20110722003757/http://www.servetus.org/en/news-events/articulos/20050428.htm.
Cruz, Jonatan Orozco. “Casiodoro de Reina (1520-1594).” La Reforma en Sevilla: Reflexiones sobre un fenómeno olvidado. Universidad Pablo de Olavide, Sevilla. Accessed September 20, 2024. https://www.upo.es/lareformaensevilla/casiodoro-de-reina-1520-1594/.
Calderón, Arturo Eduardo Terrazas. “Casiodoro de Reina, hebraísta del siglo XVI: red de conversos y la traducción de la Biblia.” Doctorate thesis, La Universitat de Barcelona, 2022. https://www.tdx.cat/bitstream/handle/10803/687182/AETC_TESIS.pdf?sequence=3&isAllowed=y.
Garza, Eli. “Casiodoro de Reina: A brief review of his life and legacy.” Master’s Paper, Michigan Theological Seminary, 2003.
Martins, Steven R., & Daniel J. Lobo. Introduction to The Spanish Confession of the Christian Faith/La Confesión Española de la Fe Cristiana, i-x. Translated and edited by Steven R. Martins & Daniel J. Lobo. Jordan Station: Cántaro Publications, 2023.
Reina, Casiodoro de. The Spanish Confession of the Christian Faith/La Confesión Española de la Fe Cristiana. Translated by Steven R. Martins and Daniel J. Lobo. Jordan Station: Cántaro Publications, 2023.
Strubhar, Ernest. “Casiodoro de Reina.” August 24, 2019. The Kingdom Fellowship Weekend podcast, 54:51. https://kingdomfellowship.org/casiodoro-de-reina/.
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