Juana of Castile and the Lutheran Myth
The claim that Juana of Castile secretly embraced Lutheranism is a persistent but entirely unfounded myth. It surfaced long after her death and reflects political, religious, and romanticized readings of her life rather than any credible historical evidence.
To begin with, Juanaâs adult life unfolded decades before the Protestant Reformation became a defined doctrinal movement. Martin Lutherâs Ninety-Five Theses were posted in 1517, when Juana had already been confined in Tordesillas for eight years under the authority of her father Fernando II of Aragon, and later her son Carlos V.  This confinement severely restricted her access to books, political correspondence, and external influenceâCatholic or Protestant.
Surviving archival material shows no sign of interest in Lutheran doctrine, nor even exposure to it. Reports from ambassadors and clerical visitors repeatedly describe her as a Catholic queen who participated in rites when permitted and who neither requested Protestant texts nor discussed reformist theology. In fact, her custodians explicitly prevented the circulation of unapproved materials in Tordesillas, a policy that intensified as Carlos V led imperial campaigns against emerging Protestant states.
The myth of a âLutheran Juanaâ seems to arise from three later interpretive trends. First, Enlightenment and Romantic writers recast her as a tragic heroine resisting dynastic oppression; some loosely associated her isolation with ideological dissent, including Protestant sympathies, despite the lack of evidence. Second, the political propaganda of the 16th century sometimes framed her alleged âmadnessâ as religious obstinacyâyet none accused her of Lutheranism. Third, modern attempts to reinterpret her life through revisionist psychology occasionally blurred the distinction between political confinement and theological identity.
Crucially, contemporary Spanish Inquisition recordsâextraordinarily alert to the spread of heresyânever opened proceedings against Juana, a telling sign that she was not suspected of heterodoxy. Had a queen of Castile manifested even a trace of Lutheran inclination, inquisitorial action would have been immediate, intense, and thoroughly documented.
Although raised in the intensely Catholic courts of Fernando and Isabel, Juana displayed a form of piety that contemporaries sometimes interpreted as distant or restrained. Her devotions were consistent and orthodox, yet lacking the public emotionality expected of a royal woman in early sixteenth-century Iberia. Some chroniclers, shaped by the devotional standards of the time, even mistook this internalized spirituality for indifference or spiritual coldness.
This perception of her aloofness intersected with another powerful current in the political imagination of her age: the belief that she was the victim of enchantment. Many contemporariesâincluding nobles, courtiers, and even foreign observersâexplained her psychological instability through the vocabulary of hechizo (bewitchment). The idea that Juana was âenchantedâ served both as a culturally plausible explanation for her erratic behavior and as a political instrument that justified the control exercised over her by her father, husband, and later her son. The notion of supernatural interference fit comfortably within a society where madness, grief, and emotional excess were readily interpreted through spiritual or magical frameworks.
Crucially, the posthumous inventories of Juanaâs possessions provide a tangible window into her religious world. These documents list numerous Catholic devotional objects: rosaries, crucifixes, reliquaries, carved images of the Virgin, and richly illuminated books of prayer. Their preservation in her personal environment demonstrates that Juana not only remained within the bounds of Catholic orthodoxy but also surrounded herself with items deeply embedded in the traditional devotional culture of late medieval Spain. Far from suggesting indifference, these objects attest to a continued attachment to the forms of worship she had learned in her youth.
Joseph F. OâCallaghan, A History of Medieval Spain (Cornell University Press, 1975)
Bethany Aram, Juana the Mad: Sovereignty and Dynasty in Renaissance Europe (Johns Hopkins University Press, 2014)
Geoffrey Parker, Emperor: A New Life of Charles V (Yale University Press, 2019)
Manuel FernĂĄndez Ălvarez, Juana la Loca: La cautiva de Tordesillas (Espasa, 2001)
Henry Kamen, The Spanish Inquisition: A Historical Revision (Yale University Press, 1998)
Kamen, Henry. Spain 1469â1714: A Society of Conflict. London: Pearson, 2005.
GĂłmez, MarĂa del Carmen. âLocura, hechizo y poder: La percepciĂłn de Juana de Castilla en la historiografĂa del siglo XVI.â Anuario de Estudios Medievales 42, no. 1 (2012)
Liss, Peggy K. Isabel the Queen: Life and Times. New York: Oxford University Press, 2004.
