Inquisition

Inquisition (capitalized I) is broadly used, to refer to things related to judgment of heresy by the Roman Catholic Church. It can mean an ecclesiastical tribunal or institution from the Roman Catholic Church for combating or suppressing heresy, a number of historical expurgation movements against heresy (orchestrated by the Roman Catholic Church), or the trial of an individual accused of heresy.

Ancient origins

Two quaestores paricidii (Inquisitors of Parricide) were appointed in the Roman Kingdom to investigate and prosecute capital crimes, such as arson, murder, witchcraft, and the destruction of growing crops. ("Parricide" carried in Roman times a separate etymology and far broader meaning than patricide) They were described in the Twelve Tables when the laws of the Roman Republic were released from secrecy in 449 B.C. Enacted in the background of severe famine that caused Romans to adopt Ceres, goddess of agriculture, the Twelve Tables commanded the human sacrifice to Ceres not only of "anyone who, by means of incantations and magic arts, prevents grain or crops of any kind belonging to another from growing", but also anyone who "secretly, and by night, destroys or cuts and appropriates to his own use, the crop of another" or sets fire to a pile of grain.^[1] Even foxes, who stole chickens from the farmer, were liable to be sacrificed to Ceres at the Circus Maximus by having torches tied to their tails after which they were allowed to run loose.^[2]

The number of quaestores increased greatly during the expansion of Rome, leading to the creation of a higher post. The quaestor sacri palatii held a prominent position in composing edicts under the Emperor Constantine I and subsequent emperors such as Theodosius I renowned for their persecutions of the Gentiles.^[3] The Roman Empire did not generally respect a freedom of religion, and proceeded rapidly from persecuting the Christians to persecuting their schismatics and opponents.

On an ecclesiastic basis the Christians had debated doctrinal issues from very early times. Examples include the Jerusalem Council reported in Acts of the Apostles (Chapter 15) and the many instances of the Apostle Paul defending his own apostleship, and urging Christians in various places to beware of false teachers, or of anything contrary to what was handed to them by him. The epistles of John and Jude also warn of false teachers, as does the writer of the Book of Revelation, John of Patmos.

Since the 2nd century, Church authorities (bishops and local synods) reacted to these disputes by condemning some theologians as heretics and defining doctrine more clearly to combat perceived errors. In this way, orthodoxy (Greek: the right view) was defined in contrast to heresy (wrong choice). The most notable heresies were Gnosticism, Marcionism, Montanism and various forms of Monarchianism. During this period, those condemned for heresy were excommunicated from the Church community and only readmitted after having recanted the controversial opinions. Bishops and other church leaders were stripped of their offices and had to resign valuables placed in their care.

When the Roman Emperor Constantine I adopted Christianity in 313, he among other things hoped that the new religion would help unify the Empire. However, such expectations were threatened by the appearance of heresies inside of the Church. Constantine felt compelled to involve himself with these doctrinal or disciplinary struggles, as in the case of the Donatists or the Arians. He tried to enforce decisions reached by the Church by banishing obstinate opponents - clergy and laity - of these decisions. Non-Christians however were not concerned by these measures. Some of his successors, while leaning to the sides of the Arians, increased their use of force in Church matters, regularly banishing bishops from their sees. Theodosius, an unequivocal supporter of Orthodox Christianity, also made Christianity the official religion of the Empire.

The first person to be executed as a "heretic" was Priscillian of Avila. Having been condemned for heresy by a synod, he appealed to the Emperor Maximus; the latter, however, had Priscillian and six of his followers beheaded at Treves in 385. This act was approved by a synod which met at Treves in the same year, though the most prominent bishops of that time, Ambrose of Milan, Martin of Tours and Pope Siricius protested against Priscillian's execution, largely on the jurisdictional grounds that an ecclesiastical case should not be decided by a civil tribunal, and worked to reduce the persecution.

The Catholic Encyclopedia notes that "various penal laws were enacted by the Christian emperors against heretics as being guilty of crime against the State. In both the Theodosian and Justinian codes they were styled infamous persons ... In some particularly aggravated cases sentence of death was pronounced upon heretics, though seldom executed in the time of the Christian emperors of Rome."^[4] Though the death penalty was seldom executed during the Early Middle Ages, these laws nonetheless later served as the basis of the prosecution of heretics, especially after Emperor Frederick II had confirmed these rulings.

Inquisition tribunals and institutions

Before the twelfth century, the Catholic Church had already suppressed heresy, but on an ad hoc basis^{[citation needed]}. Since the Church, at that time, had no structured system for suppressing heresy, the suppressions were generally slow and without any pattern.

In the 12th century (Episcopal inquisition), the Catholic Church together with secular governments developed a structured way to deal with heresy. In that time, Church Councils (composed of bishops and archbishops) used local authorities to prosecute those deemed to be heretics.^{[citation needed]}

Later in the thirteenth century (Papal inquisition), the pope assigned the Dominican Order for the duty of inquisitors. Inquisitors acted in the name of the Pope with full authority. They used inquisition procedures, which was a common law practice at the time. They judged heresy alone, using local authorities to put a tribunal and prosecute heretics. Since the end of the fifteenth century (Spanish Inquisition) they were ruled by a Grand Inquisitor. Inquisitors persisted through time until the nineteenth century.^[5]

In the 16th century, in Roman Inquisition, the Pope Paul III established a system of tribunals, ruled by the "Supreme Sacred Congregation of the Roman and Universal Inquisition", staffed by cardinals and other officials. In 1908 it was changed to "Supreme Sacred Congregation of the Holy Office" by Saint Pope Pius X.

In 1965, the "Supreme Sacred Congregation of the Holy Office" was changed again to Congregation for the Doctrine of the Faith, which persists down to today.

Historic Inquisition movements

Historians distinguish between four different manifestations of the Inquisition: the Medieval Inquisition, the Spanish Inquisition, the Portuguese Inquisition and the Roman Inquisition.

Because of its objective, combating heresy, the Inquisition had jurisdiction only over baptized members of the Church (which, however, encompassed the vast majority of the population). Non-Christians could still be tried for blasphemy by secular courts. Also, most of the witch trials were held by secular courts.

Medieval Inquisition

Main article: Medieval Inquisition

The Medieval Inquisition is a term historians use to describe the various inquisitions that started around 1184 , including the Episcopal Inquisition (1184-1230s) and later the Papal Inquisition (1230s). It was in response to large popular movements throughout Europe considered apostate or heretical to Christianity, in particular Catharism and Waldensians in southern France and northern Italy. These were the first inquisition movements of many that would follow.

Spanish Inquisition

Main article: Spanish Inquisition

The Spanish Inquisition was set up by King Ferdinand of Aragon and Queen Isabella of Castile in 1478 with the forced approval of Pope Sixtus IV. In contrast to the previous Inquisition, it operated completely under royal authority, though staffed by secular clergy and orders, and independently of the Holy See. It aimed primarily at converts from Judaism and Islam (who were still residing in Spain after the end of the Moor control of Spain), who were suspected of either continuing to adhere to their old religion (often after having been converted under duress) or having fallen back into it, and later at Protestants; in Sicily and Southern Italy, which were under Spanish rule, it targeted Greek Orthodox Christians. After religious disputes waned in the 17th century, the Spanish Inquisition more and more developed into a secret police against internal threats to the state.

The Spanish Inquisition would subsequently be employed in certain Spanish colonies such as Peru and Mexico. The Spanish Inquisition continued in the Americas until Mexican Independence and was not abolished in Europe until 1834.

Portuguese Inquisition

Main article: Portuguese Inquisition

The Portuguese Inquisition was established in Portugal in 1536 by the King of Portugal, João III, as a Portuguese analogue of the more famous Spanish Inquisition.

Main article: Goa Inquisition

The Goa Inquisition was the office of the Inquisition acting in the Indian city of Goa and the rest of the Portuguese empire in Asia. Established in 1560 , it was aimed primarily at wayward new converts from Hinduism.

Roman Inquisition

Main article: Roman Inquisition

In 1542, Pope Paul III established a permanent congregation staffed with cardinals and other officials, whose task was to maintain and defend the integrity of the faith and to examine and proscribe errors and false doctrines.^{[citation needed]} This body, the Congregation of the Holy Office, now called the Congregation for the Doctrine of the Faith, part of the Roman Curia, became the supervisory body of local Inquisitions. The Pope appoints one of the cardinals to preside over the meetings. There are usually ten other cardinals on the Congregation, as well as a prelate and two assistants all chosen from the Dominican Order. The Holy Office also has an international group of consultants, experienced scholars of theology and canon law, who advise it on specific questions.^{[citation needed]}

Arguably the most famous case tried by the Roman Inquisition was that of Galileo Galilei in 1633 . Because of Rome's power over the Papal States, Roman Inquisition activity continued until the mid-1800s.

In 1908 the of the Holy Office of the Inquisition was changed to The Sacred Congregation of the Holy Office. In 1965 the name was changed again to the Congregation for the Doctrine of the Faith.

Other uses of the word "Inquisition"

Even though the last notable actions of the Inquisition occurred in the mid-1800s, the word "Inquisition" remains a part of modern vocabulary; even those with no interest in European history associate it with negative meanings.^[6] Because of the negative images associated with the Inquisition, the term has taken on a pejorative usage, and is often used to express disapproval.

The Literary Inquisition in Chinese history.
In modern American politics, United States Senate investigations are often called "Inquisitions" as a means of expressing disapproval of the investigators. For example some people call the Second Red Scare (more commonly, if less precisely, termed simply "McCarthyism") an inquisition.
Robert Anton Wilson's book The New Inquisition (ISBN 1-56184-002-5) is critical of the application of the Scientific Method in the 20th century.

Derivative works

The Inquisitions have been the subject of many cultural works. Some include:

The Spanish Inquisition was the subject of a classic Monty Python sketch ("Nobody expects the Spanish Inquisition!"), referenced conspicuously in the film Sliding Doors.
In the Terran history of the popular computer game, StarCraft, the United Powers League launches Project Purification in 2309, which is compared to the Inquistions.
The short story by Edgar Allan Poe, The Pit and the Pendulum was set during the Spanish Inquisition.
In the alternative history novel The Two Georges by Harry Turtledove and Richard Dreyfuss, the Spanish Inquisition remains active, in Spain itself and throughout Latin America, during the whole of the Twentieth Century.
A body known as the Inquisition exists in the fictional Warhammer 40,000 universe.
Mel Brooks's 1981 film The History of the World, Part I contains a musical number about the Spanish Inquisition.
In Terry Pratchett's Small Gods, the Omnian church has a Quisition, with sub-sections Inquisition and Exquisition.
In J.K. Rowling's 2003 book Harry Potter and the Order of the Phoenix, Professor Dolores Umbridge sets up an Inquisition at Hogwarts School of Witchcraft and Wizardry, with herself as the High Inquisitor.
The "Dark Ages" setting in the World of Darkness (WoD) fantasy universe makes heavy use of the Inquisition as that particular setting takes place during the early 13th century.
The computer game "Lionheart: Legacy of the Crusader" made by the late Black Isle Studios uses the Spanish Inquisition as a key plot for the storyline and development of the game.
Man of La Mancha is a Broadway musical which tells the story of the classic novel Don Quixote as a play within a play, performed by prisoners as they await a hearing with the Spanish Inquisition.
Starways Congress is an element of the Ender-verse by Orson Scott Card. In the latter books, they play an important part in determining the fate of Lusitania. In Speaker for the Dead, Ender Wiggin threatens to become an Inquisitor and revoke the catholic licence of Lusitania, thus ruining the fragile catholic culture there.
The Fountain features elements of the Spanish Inquisition.

Notes

^ "The Laws of the Twelve Tables". Retrieved 2007-07-24.
^ Barbette Stanley Spaeth. "The Roman Goddess Ceres". Retrieved 2007-07-24.
^ "The Roman Imperial Quaestor from Constantine to Theodosius II".
^ Catholic Encyclopedia
^ http://es.geocities.com/historalia/consejo_de_inquisicion.htm
^ The Real Inquisition; Investigating the popular myth. By Thomas F. Madden

References

Foxe's Book of Martyrs by John Foxe (Bridge-Logos Publishers) ISBN 0-88270-672-1
Edward Burman, The Inquisition: The Hammer of Heresy (Sutton Publishers, 2004) ISBN 0-7509-3722-X
- A new edition of a book first published in 1984, a good, well-written and objective general history based on the main primary sources.
Edward M. Peters, Inquisition. (University of California Press, 1989). ISBN 0-520-06630-8
- A brief, balanced inquiry, with an especially good section on the 'Myth of the Inquisition' (see The Inquisition Myth). This is particularly valuable because much of the history available in English of the Inquisition was written in the 19th century by Protestants interested in documenting the dangers of Catholicism or Catholic apologists demonstrating that the Inquisition had been an entirely reasonable judicial body without flaws.
Henry Kamen, The Spanish Inquisition: A Historical Revision. (Yale University Press, 1999). ISBN 0-300-07880-3
- This revised edition of his 1965 original contributes to the understanding of the Spanish Inquisition in its local context.
Cecil & Irene Roth, A history of the Marranos, Sepher-Hermon Press, 1974.
Simon Whitechapel, Flesh Inferno: Atrocities of Torquemada and the Spanish Inquisition (Creation Books, 2003). ISBN 1-84068-105-5
William Thomas Walsh, Characters of the Inquisition (TAN Books, 1997). ISBN 0-89555-326-0
Parker, Geoffrey “Some Recent Work on the Inquisition in Spain and Italy” Journal of Modern History 54:3 1982
Given, James B Inquisition and Medieval Society New York, Cornell University Press, 2001
Henry Charles Lea, A History of the Inquisition of Spain (4 volumes), (New York and London, 1906–1907).
J.A. Llorente, “Historia Critica de la Inquisicion de Espana”
W.T. Walsh, “Isabella of Spain,” (1931).
Genaro Garcia, “Autos de fe de la Inquisicion de Mexico,” (1910).
F. Garau, “La Fee Triunfante,” (1691-reprinted 1931).
V. Vignau, “Catalogo... de la Inquisicion de Toledo,” (1903).
J. Baker, “History of the Inquisition,” (1736).
J. Marchant, “A Review of the Bloody Tribunal,” (1770).
E. N Adler, “Autos de fe and the Jew,” (1908).
Ludovico a Paramo, “De Origine et Progressu Sanctae Inquisitionis,” (1598).
J.M. Marin, “Procedimientos de la Inquisicion” (2 volumes), (1886).
R. Cappa, “La Inquisicion Espanola,” (1888).
A. Paz y Mellia, “Catalogo Abreviado de Papeles de Inquisicion,” (1914).
M. Jouve, “Torquemada,” (1935).
Sir Alexandr G. Cardew, “A Short History of the Inquisition,” (1933).
G. G. Coulton, “The Inquisition,” (1929).
Ramon de Vilana Perlas, “La Verdadera Practica Apostolica de el S. Tribunal de la Inquisicion,” (1735).
H.B. Piazza, “A Short and True Account of the Inquisition and its Proceeding,” (1722).
A.L. Maycock, “The Inquisition,” (1926).
H. Nickerson, “The Inquisition,” (1932).
L. Tanon, “Histoire des Tribunaux de l’Inquisition,” (1893).
A. Herculano, “Historia da Origem e Estabelecimento da Inquisicao em Portugal,” (English translation, 1926).
Henry Kamen, The Spanish Inquisition: A Historical Revision. (1999).
Simon Whitechapel, Flesh Inferno: Atrocities of Torquemada and the Spanish Inquisition (Creation Books, 2003).
Miranda Twiss, The Most Evil Men And Women In History (Michael O'Mara Books Ltd., 2002).
Geoffrey Parker “Some Recent Work on the Inquisition in Spain and Italy” Journal of Modern History 54:3 1982
Warren H. Carroll, "Isabel: the Catholic Queen" Front Royal, Virginia, 1991 (Christendom Press)
Emile van der Vekene: Bibliotheca bibliographica historiae sanctae inquisitionis. Bibliographisches Verzeichnis des gedruckten Schrifttums zur Geschichte und Literatur der Inquisition. Vol. 1 - 3. Topos-Verlag, Vaduz 1982-1992, ISBN 3-289-00272-1, ISBN 3-289-00578-X (7110 titres sur le thème de l'Inquisition)
Emile van der Vekene: La Inquisición en grabados originales. Exposición realizada con fondos de la colección Emile van der Vekene de la Universidad San Pablo-CEU, Aranjuez, 4-26 de Mayo de 2005, Madrid: Universidad Rey Juan Carlos, 2005. ISBN 84-96144-86-0

Online works

Ludwig von Pastor, History of the Popes from the Close of the Middle Ages; Drawn from the Secret Archives of the Vatican and other original sources, 40 vols. St. Louis,
B. Herder 1898
Joseph de Maistre, tr. John Fletcher, Letters on the Spanish Inquisition, London: Printed by W. Hughes, 1838 (composed 1815):— late defense of the Inquisition by the principal author of the Counter-Enlightenment.
Sister Antoinette Marie Pratt, A.M., The attitude of the Catholic Church towards witchcraft and the allied practices of sorcery and magic, A Dissertation Submitted to the Faculty of Philosophy of The Catholic University of America, Washington, D.C. June 1915, reprinted 1982, New York: AMS Press, ISBN 0-404-18429-4 - Google Books

External links

[1] "The Laws of the Twelve Tables". Retrieved 2007-07-24.

[2] Barbette Stanley Spaeth. "The Roman Goddess Ceres". Retrieved 2007-07-24.

[3] "The Roman Imperial Quaestor from Constantine to Theodosius II".

[4] Catholic Encyclopedia

[5] ttp://es.geocities.com/historalia/consejo_de_inquisicion.htm

[6] The Real Inquisition; Investigating the popular myth. By Thomas F. Madden

[1]

[2]

[3]

[4]

[5]

[6]