Historical revision of the Inquisition
The historical revision of the Inquisition is a historiographical process that started to emerge in the 1970s, with the opening of formerly closed archives, the development of new historical methodologies, and, in Spain, the death of the ruling dictator Francisco Franco in 1975. New works of historical revisionism changed our knowledge of the history of the Roman and Spanish Inquisitions.
Writers associated with this project share the view of Edward Peters, a prominent historian in the field, who states: "The Inquisition was an image assembled from a body of legends and myths which, between the sixteenth and the twentieth centuries, established the perceived character of inquisitorial tribunals and influenced all ensuing efforts to recover their historical reality."[1]
Background
"Until recently, Protestant-inspired literature on the Inquisition tended to be hostile to the Catholic Church per se, while Catholic literature tended to be narrowly apologetic and justificatory."
For a long time, the Spanish Inquisition had been associated principally with persecution of Protestants. Nineteenth-century historian José Amador de los Ríos brought a focus to bear on the situation of Spain's large converso population.[3]
More recent studies
The two most significant and extensively-cited sources of this revised analysis of the historiography of the inquisitorial proceedings are Inquisition (1988) by Edward Peters and The Spanish Inquisition: An Historical Revision (1997) by Henry Kamen. These works focus on identifying and correcting what they argue are popular modern misconceptions about the inquisitions and historical misinterpretations of their activities. Kamen's 1997 book is updated and revised from an edition first published in 1965. Kamen takes the position that the Inquisition in Spain was motivated more by political considerations than religious, that the monarchs routinely protected those close to the crown, and that in Aragon large areas either defied or hindered its operation.[5] Eric Rust of Baylor University describes Kamen's work as "historical revision at its best".[5]
Helen Rawlings credits Kamen with launching a movement to revisit the historical record.[2] Rawlings identifies four distinct phases, as over time the Inquisition in Spain adapted to changing conditions. From 1480 to 1525 there was an intense persecution of conversos suspected of continuing to practice Judaism. From 1525 to 1630 there was an increased concern of possible Protestant influence on "Old Christians". A less active period from 1630 to 1725 periodically looked to Portuguese "New Christians" operating in Spanish commercial sectors; and from 1725 to 1824 traditionalists and liberals argued the future of the institution.[6]
The Inquisitions in France
The "Grand Program"
During the 11th century, a new wave of religiosity swept through Europe. It claimed that the prospect of
Until the late 12th century, the investigation of
Albigensian Crusade
According to Peters, the violence of the following "Albigensian Crusade" was not in line with the reforms and plans of Innocent, who stressed confession, reform of the clergy and laity and pastoral teachings to oppose heresy.[10] Peters asserts that the violence was caused by the "crusade" being under the control of mobs, petty rulers and local bishops who did not uphold Innocent's ideas. Armies from northern France swept through the south and essentially eradicated the Albigensians. The uncontainable, prejudicial passion of local mobs and heresy hunters, the violence of secular courts and the bloodshed of the Albigensian crusade sparked a desire within the papacy to implement greater control over the prosecution of heresy. The desire led to the development of organised legal procedures for dealing with heretics.[11]
Codes and torture
Generally, inquisitorial courts functioned much like the secular courts of the time, but their sentences and penances were less cruel.[13] A number of procedures and protections restricted the torture of the accused, but much torture could be inflicted, and capital punishment was executed by secular authorities because of the clerical prohibition on shedding blood.[14] Torture was used to extract confession, rather than as a form of punishment, as used by secular courts. Any confession made following or during torture had to be freely repeated the next day without torture, or it was considered invalid.[13] "Technically, therefore, torture was strictly a means of obtaining the only full proof available.... [The inquisitors'] tasks were not only – or even primarily – to convict the contumacious heretic, but... to preserve the unity of the Church".[13]
After the suppression of the Albigensian heresy in southern France in the 13th century, inquisitorial trials diminished in the face of more pressing local needs, and any lingering trials were left to secular authorities. Inquisitorial courts conducted under local episcopacies worked closely with local secular authorities and dealt with local circumstances. Regional control of the inquisitorial process and regional concerns became dominant.[15] By the mid-to-late 14th century papal-commissioned inquisitions had been dissolved in many parts of Europe.
The Inquisitions in Spain
Antisemitism and the "conversos"
Peters writes,
"From the mid fifteenth century on, religious anti-Semitism changed into ethnic anti-Semitism, with little difference seen between Jews and conversos except for the fact that conversos were regarded as worse than Jews because, as ostensible Christians, they had acquired privileges and positions that were denied to Jews. The result of this new ethnic anti-Semitism was the invocation of an inquisition to ferret out the false conversos who had, by becoming formal Christians, placed themselves under its authority".[16] It was a heated mixture of this racial and religious prejudice against the conversos that ignited what later became known as the "Spanish Inquisition."
The main heresy prosecuted during the period of inquisitions in Spain was the secret practice of Judaism among some conversos. (The number of conversos secretly practicing what of Judaism they could is unknown, but recent scholarship has tended to document the existence of more of them, and at later dates, than previously assumed.[17]) From the establishment of the inquisitions up to 1530, it is estimated that approximately 2,000 "heretics" were turned over to the secular authorities for execution in Spain.[18]
There were so few Protestants in Spain that widespread persecution of Protestantism was not physically possible. In the 1560s, a little over one hundred people in Spain were convicted of Protestantism and were turned over to the secular authorities for execution. From 1560 to 1599, two hundred more people were accused of being followers of Martin Luther. "Most of them were in no sense Protestants...Irreligious sentiments, drunken mockery, anticlerical expressions, were all captiously classified by the inquisitors (or by those who denounced the cases) as 'Lutheran'".[19]
Procedure and torture
Evidence and witness testimony was gathered before an arrest was made. Once an arrest was made, the accused was given several opportunities to admit to any heretical behavior before the charges against him/her were identified. If the accused did not admit to any wrongdoing, the inquisitors dictated the charges and the accused was required to respond to them immediately.[20] Torture was used, but only for extracting confessions during a trial and was not used as punishment after sentencing. If torture was used, the accused was required to repeat their repentance without torture.[21] The Inquisition also had a rule that they were allowed to use torture only once, however, they were able to 'suspend' sessions and resume them the following day, but never led into a third day.[22]
As in the French inquisitions, the purpose of Spanish inquisitorial torture was to gain information or confession, not to punish. It was used in a relatively small percentage of trials since of course the threat of torture if no confession was given was often enough to induce one, and torture was usually a last resort.[23] The "scenes of sadism conjured up by popular writers on the inquisition have little basis in reality, though the whole procedure was unpleasant enough [even] to arouse periodic protests from Spaniards".[24]
The modern historian Thomas F. Madden has suggested that the Inquisition "was an attempt to stop unjust executions" and "the Spanish Inquisition was widely hailed as the best run, most humane court in Europe".[25]
The auto de fe
The
Between 1550 and 1800, the inquisitions in Spain focused on not only Protestants, but also the conversos, the supervision of their own clergy, the general problem of non-mainstream religious beliefs among Catholics, and "blasphemous" or "scandalous" behavior.[29] Some believe that the Spanish inquisitions may not have been exceptionally different from other European courts of the time in their prosecution of these offences, as many of these charges were viewed as part of a broad class of moral crimes that raised legitimate concern to spiritual and secular courts in an age when many regarded religion as the fundamental foundation of society.[30]
The Inquisitions in Italy
Context
Increasing trends in regionalism, the criticism of ecclesiastic abuses, the
The protests raised by
The creation of the Holy Office
Although the Roman inquisitions worked moderately and guardedly during the remainder of the pontificate of Paul III, they became an essential part of the structure of Rome when Paul IV, who became pope in 1555, launched the Counter-Reformation that Paul III began.[33] Later, in 1588, Pope Sixtus V officially organized the inquisitions into the Congregation of the Holy Roman and Universal Inquisition or Holy Office.[34] It is important to note, however, that this was only one of fifteen administrative departments of the papal government and was not the sole operating body of the Church.
"Heresies" of the Italian Inquisitions
Even though the inquisitions in Spain prosecuted a small quantity of Reformers, the Roman inquisitions were the first to target intentionally and specifically the "heresy" of Protestantism. These inquisitions and their subordinate tribunals were generally successful in keeping any substantial Protestant influence from spreading throughout Italy.
In many trials involving "witchcraft" or "sorcery," “the inquisitors understood very well that the lack of catechesis or consistent pastoral guidance could often result in misunderstandings of doctrine and liturgy, and they showed tolerance of all but the most unavoidably serious circumstances. Thus, although both the Spanish and Roman inquisitions prosecuted the offenses of witchcraft and sorcery very early and vigorously, they also were the first courts to be skeptical of the evidence and mechanism of witchcraft accusations, and they consistently offered the most lenient treatment to marginal cases".[36]
Italian historian Andrea Del Col estimates that out of 62,000 cases judged by Inquisition in Italy after 1542 only 2% (ca. 1250) ended with death sentence.[37]
Evolution of the Holy Office
By the turn of the 18th century, the Congregation of the Holy Office had virtually no power or influence outside the Papal States.[38] Its main function shifted yet again to the investigation of clerical immorality and corruption and to the censoring of printed books, the latter of which was the key responsibility of the Congregation of the Index.[38] By 1860, the restrictions placed upon ecclesiastical authority and the emerging national Italian state only further reduced the activities of the Holy Office. With its powers reduced to the weakened Papal State, the Office became an advisory committee to the late 19th century popes, where it played a far greater advisory than executive role.[39]
In 1965
The Creation of "The Inquisition"
The modern day notion of a unified and horrible "Inquisition" is an assemblage of the "body of legends and myths which, between the sixteenth and the twentieth centuries, established the perceived character of inquisitorial tribunals and influenced all ensuing efforts to recover their historical reality".
Catholic opposition to the Spanish Inquisition
"...an early major source of anti-Inquisition propaganda happened to be Catholic in origin. With the outstanding exception of the Holy Roman Empire, every significant Catholic state in Europe, including France, was at some time hostile to Spain."
"A Protestant Vision..."
"When the printing press first began to form public opinion ... the most diligent victims of the Inquisition happened to be supporters of the Reformation, and they set about convincing Europe that Spain's intentions ... were now directed against Christian truth and liberty."
The Revolt of the Netherlands
The Netherlands and Spain came to share rulers by marriage and inheritance among royal families. The Dutch chaffed under the shared monarchy; their many states wanted to retain traditional autonomy while the crown sought centralized authority. The animosity between the King and the Netherlands had complex origins – political, economic, cultural, religious and personal.[49]
By around 1550, the Dutch "
Eventually, "The Inquisition" became viewed as the primary instrument of
Montanus
In 1567 A Discovery and Plaine Declaration of Sundry Subtill Practices of the Holy Inquisition of Spain was published under the pseudonym
For reasons of history England and France were particularly receptive to Montanus.[56] English monarchs alternated between persecuting Catholics and persecuting Protestants. The French could not agree on a jurisdiction; parlementary and royal inquisitions had both failed.[50]
A more balanced history awaited the publication of Philipp van Limborch in 1692.[57] Juan Antonio Llorente later published a more detailed, if exaggerated, history through his access to the archives of the Spanish Inquisition.[58]
William of Orange
Also cited as one of the most famous documents supporting the myth of "The Inquisition" is the Apologie
William of Orange had been a personal friend of his King from childhood. Nonetheless he became the leader of the Dutch revolt. The King put a price on his head, leading to his assassination. de Villiers had been William's chaplain. The Apologie was William of Orange's rebuttal of the charges made against him (and thus against the revolt). The assassination and rebuttal made William of Orange a martyr, unifying the opposition in a very long war which ultimately led to the formation of Belgium and the Dutch Republic as separate countries.[61][62][63][64]
The Black Legend
During this time, England, under the rule of the
Henry Kamen has criticized the concept, "Persistent employment of the [Black Legend] label for ideological ends in order to rebut any criticism of Spain's imperial record has made it both unsuitable to use and inaccurate. In any case many of Spain's actions ... were all too real and no "legend"." "At all times, imperial nations tend to suffer ... in the arena of public opinion, and Spain was no exception, becoming the first victim of a long tradition of polemic that picked on the Inquisition as the most salient point of attack."[67]
The Enlightenment and Art
By the 17th century, "The Inquisition" provided political and philosophical thinkers with an ideal symbol of religious intolerance. These
See also
- Inquisition
- Congregation for the Doctrine of the Faith
- Execution by burning
- List of Grand Inquisitors of Spain
- Historical revisionism
- History of the Jews in Spain
- Medieval Inquisition
- Mexican Inquisition
- Peruvian Inquisition
- Portuguese Inquisition
- Roman Inquisition
- Spanish Inquisition
- Histoire de l'Inquisition en France
- Francisco Jiménez de Cisneros
Notes
- ^ Losing a battle of the press was not inevitable. By 1487 many presses operated in Spain and tax policies favored printers, foreign and domestic. Queen Isabel was fond of literature, music and paintings.[51]
- ^ "Incredible as it may seem, in the age of the printing press not a single authentic Spanish image of the Holy Office saw the light of day. In the battle of images, the Inquisition was a clear loser."[70] Images of the Spanish Inquisition by Pedro Berruguete, Francisco Goya, Philipp van Limborch, Bernard Picart (and perhaps Francisco Rizi?) may be historically inaccurate.
References
- ISBN 0-8265-1522-3.
- ^ a b Hove, Brian S.J., "The Inquisitions of History: The Mythology and the Reality", Ignatian Insight, January 2012
- ^ a b c Kagan, Richard L., "A Kinder, Gentler Inquisition", The New York Times (book review), 19 April 1998
- ^ Dewey, R. S. "The Last Historian of the Inquisition," The American Catholic Quarterly Review, Vol. XIII, N°. 51, July 1888.
- ^ a b The Spanish Inquisition: A Dark Chapter in History
- ^ Helen Rawlings. "New Perspectives on the History of the Spanish Inquisition." Historically Speaking 7.1 (2005): 35-37. The Johns Hopkins University Press.10.1353/hsp.2005.0092
- ^ a b Peters 1988, p. 40.
- ^ a b Peters 1988, p. 47.
- ^ Peters 1988, p. 50.
- ^ Peters 1988, pp. 50–51.
- ^ Peters 1988, pp. 52–58.
- ^ a b Peters 1988, p. 123.
- ^ a b c Peters 1988, p. 65.
- ^ Peters 1988, p. 45.
- ^ Peters 1988, p. 74.
- ^ Peters 1988, p. 84.
- Persiles y Sigismunda and the Archival Record, Cervantes. Journal of the Cervantes Society of America, vol. 24, no. 2, fall 2004, http://www.cervantesvirtual.com/obra/segun-es-cristiana-la-gente-the-quintanar-of-persiles-y-sigismunda-and-the-archival-record/, consulted 6/10/2015.
- ^ Kamen 1997, p. 74.
- ^ Kamen 1997, p. 98.
- ^ Peters 1988, p. 93.
- ^ Peters 1988, pp. 92–93.
- ^ NNDB – Torquemada
- ^ Kamen 1997, pp. 174–192.
- ^ Kamen 1997, p. 189.
- ^ Madden, Thomas (18 June 2004). "The Real Inquisition: investigating the popular myth". National Review. Retrieved 22 September 2013.
- ^ Peters 1988, pp. 93–94.
- ^ Kamen 1997, pp. 92–213.
- ^ Kamen 1997, p. 218.
- ^ Peters 1988, p. 86.
- ^ Peters 1988, p. 87.
- ^ Peters 1988, p. 106.
- ^ Peters 1988, p. 107.
- ^ a b Peters 1988, p. 108.
- ^ Peters 1988, p. 109.
- ^ Peters 1988, p. 110.
- ^ a b Peters 1988, p. 111.
- ^ "INTOLLERANZA RELIGIOSA – ALLE RADICI DELLA VIOLENZA". Archived from the original on 21 February 2009. Retrieved 27 October 2008.
- ^ a b Peters 1988, p. 119.
- ^ a b Peters 1988, p. 120.
- ^ a b Peters 1988, p. 122.
- ^ Peters 1988, p. 1.
- ^ a b Kamen 2014, p. 375.
- ^ Peters 1988, p. 147.
- ^ Peters 1988, pp. 131–132.
- ^ Kamen 2014, p. 374.
- ^ Kamen 2014, pp. 374–375.
- ^ Peters 1988, pp. 122–123.
- ^ Peters 1988, p. 126.
- ^ Duke 2004, pp. 27–34.
- ^ a b Peters 1988, p. 144.
- ^ Reston 2006, p. 172.
- ^ Peters 1988, p. 152.
- ^ a b Peters 1988, p. 133.
- ^ Peters 1988, p. 134.
- ^ Kamen 2014, p. 390.
- ^ Peters 1988, pp. 134–144.
- ^ Peters 1988, p. 167.
- ^ Peters 1988, pp. 278–283.
- ^ "The 'Apology' or Defense of William of Orange against The ban or edict of the king of Spain, 1581" (PDF). 1581. Retrieved 15 November 2015. Condensed to 11 pages.
- ^ a b Peters 1988, p. 153.
- ^ Motley, John Lothrop (1855). The Rise of the Dutch Republic (in 3 volumes). Available from Gutenberg. Volume I, Philip the Second in the Netherlands, Chapter I discusses William's role at the abdication of Charles. Volume III, Part VI, Chapter IV discusses the Apology.
- ^ Durant, Will; Durant, Ariel (1961). The Age of Reason Begins. The Story of Civilization (in 11 volumes). Vol. VII. New York: Simon and Schuster. pp. 436–461. Chapter XVII. The Revolt of the Netherlands.
- ^ Edmundson, George (1922). History of Holland. Cambridge: Cambridge University Press. pp. 40–45. Chapter V. William the Silent.
- ^ Thomas, John Wesley (1878). William the Silent, Prince of Orange. London: Wesleyan Conference Office. Available from Google Books.
- ^ Peters 1988, pp. 139–144.
- ^ Peters 1988, p. 131.
- ^ Kamen 2014, p. 379.
- ^ Peters 1988, pp. 154–155.
- ^ Peters 1988, p. 189.
- ^ Kamen 2014, p. 266.
Sources and Further reading
- Catholic Dossier, special issue on "The Inquisition", vol. 2, no. 6 (Nov–Dec 1996).
- Carroll, Anne W. "The Inquisition", in Christ the King: Lord of History, pp. 207–211. Rockford Illinois: Tan Books and Publishers, 1994.
- Duke, Alastair (2004). "The elusive Netherlands. The question of national identity in the early modern Low Countries on the eve of the Revolt". .
- Horvat, Marian (March 1998). "The Holy Inquisition: Myth or Reality". Catholic Family News..
- Kamen, Henry (1997). The Spanish Inquisition: A Historical Revision. London: Weidenfeld & Nicolson..
- ISBN 978-0-300-18051-0.
- Kelly, Henry A. “Inquisition and the Prosecution of Heresy: Misconceptions and Abuses.” Church History, vol. 58, no. 4 (Dec 1989): 439–451.
- Madden, Thomas F.“The Real Inquisition: Investigating the Popular Myth”, National Review Online, 18 June 2004.
- Parker, Geoffrey. "Some Recent Work on the Inquisition in Spain and Italy." The Journal of Modern History, vol. 54, no. 3 (Sept 1982): 519–532.
- Peters, Edward (1988). Inquisition. New York London: Free Press Collier Macmillan. ISBN 9780029249802.
- Peters, Edward (1989). Inquisition. Berkeley: University of California Press. ISBN 978-0520066304.
- Reston, James (2006). Dogs of God : Columbus, the Inquisition, and the defeat of the Moors. New York: Anchor Books. ISBN 978-1-4000-3191-7.
- Sanchez, M. G. Anti-Spanish Sentiment in English Literary and Political Writing. PhD Diss, University of Leeds, 2004.
- Van Hove, Brian. "Beyond the Myth of The Inquisition: Ours is ‘The Golden Age’.” Faith and Reason, (Winter, 1992).