We undertake this study in a spirit of absolute honesty and sincerity. The subject is undoubtedly a most delicate one. But no consideration whatever should prevent our studying it from every possible viewpoint. Cardinal Newman, in his Historical Sketches, speaks of "that endemic perennial fidget which possesses certain historians about giving scandal. Facts are omitted in great histories, or glosses are put upon memorable acts, because they are thought not edifying, whereas of all scandals such omissions, such glosses, are the greatest."[1]
[1] Vol. ii, p. 231.
A Catholic apologist fails in his duty to-day if he writes merely to edify the faithful. Granting that the history of the Inquisition will reveal things we never dreamed of, our prejudices must not prevent an honest facing of the facts. We ought to dread nothing more than the reproach that we are afraid of the truth. "We can understand," says Yves Le Querdec,[1] "why our forefathers did not wish to disturb men's minds by placing before them certain questions. I believe they were wrong, for all questions that can be presented will necessarily be presented some day or other. If they are not presented fairly by those who possess the true solution, or who honestly look for it, they will be by their enemies. For this reason we think that not only honesty but good policy require us to tell the world all the facts. … Everything has been said, or will be said some day. … What the friends of the Church will not mention will be spread broadcast by her enemies. And they will make such an outcry over their discovery, that their words will reach the most remote corners and penetrate the deafest ears. We ought not to be afraid to-day of the light of truth; but fear rather the darkness of lies and errors."
[1] Univers, June 2, 1906.
In a word, the best method of apologetics is to tell the whole truth. In our mind, apologetics and history are two sisters, with the same device: "Ne quid falsi audeat, ne quid veri non audeat historia."[1]
[1] Cicero, De Oratore ii, 15.
PREFACE
CHAPTER I FIRST PERIOD (I-IV CENTURIES): THE EPOCH OF THE PERSECUTIONS.
The Teaching of St. Paul on the Suppression of Heretics The Teaching of Tertullian The Teaching of Origen The Teaching of St. Cyprian The Teaching of Lactantius Constantine, Bishop in Externals The Teaching of St. Hilary
CHAPTER II SECOND PERIOD (FROM VALENTINIAN I TO THEODOSIUS II). THE CHURCH AND THE CRIMINAL CODE OF THE CHRISTIAN EMPERORS AGAINST HERESY.
Imperial Legislation against Heresy The Attitude of St. Augustine towards the Manicheans St. Augustine and Donatism The Church and the Priscillianists The Early Fathers and the Death Penalty
CHAPTER III THIRD PERIOD (A.D. 1100–1250). THE REVIVAL OF THE MANICHEAN HERESIES.
Adoptianism and Predestinationism The Manicheans in the West Peter of Bruys Henry of Lausanne Arnold of Brescia Éon de l'Étoile Views of this Epoch upon the Suppression of Heresy
CHAPTER IV FOURTH PERIOD (FROM GRATIAN TO INNOCENT III). THE INFLUENCE OF THE CANON LAW, AND THE REVIVAL OF THE ROMAN LAW.
Executions of Heretics The Death Penalty for Heretics Legislation of
Popes Alexander III and Lucius III and Frederic Barbarossa against
Heretics Legislation of Innocent III The First Canonists
CHAPTER V THE CATHARAN OR ALBIGENSIAN HERESY: ITS ANTI-CATHOLIC AND ANTI-SOCIAL CHARACTER.
The Origin of the Catharan Heresy Its Progress It Attacks the Hierarchy, Dogmas, and Worship of the Catholic Church It Undermines the Authority of the State The Hierarchy of the Cathari The Convenenza The Initiation into the Sect Their Customs Their Horror of Marriage The Endura or Suicide
CHAPTER VI FIFTH PERIOD (GREGORY IX AND FREDERIC II). THE ESTABLISHMENT OF THE MONASTIC INQUISITION.
Louis VIII and Louis IX Legislation of Frederic II against Heretics Gregory IX Abandons Heretics to the Secular Arm The Establishment of the Inquisition
CHAPTER VII SIXTH PERIOD. DEVELOPMENT OF THE INQUISITION. (INNOCENT IV AND THE USE OF TORTURE.)
The Monastic and the Episcopal Inquisitions Experts to Aid the
Inquisitors Ecclesiastical Penalties The Infliction of the Death
Penalty The Introduction of Torture
CHAPTER VIII THEOLOGIANS, CANONISTS AND CASUISTS.
Heresy and Crimes Subject to the Inquisition The Procedure The Use of
Torture Theologians Defend the Death Penalty for Heresy Canonists
Defend the Use of the State The Church's Responsibility in Inflicting
the Death Penalty
CHAPTER IX THE INQUISITION IN OPERATION.
Its Field of Action The Excessive Cruelty of Inquisitors The Penalty of Imprisonment The Number of Heretics Handed Over to the Secular Arm Confiscation The auto-da-fé
CHAPTER X CRITICISM OF THE THEORY AND PRACTICE OF THE INQUISITION.
Development of the Theory on the Coercive Power of the Church
Intolerance of the People Intolerance of Sovereigns The Church and
Intolerance The Theologians and Intolerance Appeal to the Old
Testament England and the Suppression of Heresy The Calvinists and
the Suppression of Heresy Cruelty of the Criminal Code in the Middle
Ages The Spirit of the Age Explains the Cruelty of the Inquisition
Defects in the Procedure Abuses of Antecedent Imprisonment and
Torture Heretics who were also Criminals Heresy Punished as Such
Should the Death Penalty Be Inflicted upon Heretics? The
Responsibility of the Church Abuses of the Penalties of Confiscation
and Exile The Penitential Character of Imprisonment The Syllabus and
the Coercive Power of the Church
THE INQUISITION
CHAPTER 1 FIRST PERIOD I-IV CENTURY THE EPOCH OF THE PERSECUTIONS
ST. PAUL was the first to pronounce a sentence of condemnation upon heretics. In his Epistle to Timothy, he writes: "Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme."[1] The Apostle is evidently influenced in his action by the Gospel. The one-time Pharisee no longer dreams of punishing the guilty with the severity of the Mosaic Law. The death penalty of stoning, which apostates merited under the old dispensation,[2] has been changed into a purely spiritual penalty: excommunication.
[1] 1) Tim. i. 20. Cf . Tit. iii. 10–11. "A man that is a heretic, after the first and second admonition, avoid, knowing that he, that is such an one, is subverted, and sinneth, being condemned by his own judgment."
[2] Deut. xiii. 6–9) ; xvii. 1–6.
During the first three centuries, as long as the era of persecution lasted, the early Christians never thought of using any force save the force of argument to win back their dissident brethren. This is the meaning of that obscure passage in the Adversus Gnosticos of Tertullian, in which he speaks of "driving heretics (i.e., by argument), to their duty, instead of trying to win them, for obstinacy must be conquered, not