It is difficult to separate the word “inquisition” from the connotations given it by decades of misdirection and pop culture references. The word has become strongly tied to images of torture, fiery executions, and unjust legal proceedings. Even the satire of the Monty Python troupe, which highlights the confusion and sometimes chaotic proceedings of the Inquisition, serves to confuse matters further. ((There are instances where the comedy of Monty Python has a decent amount of relevance to scholarship—for instance, its treatment of the mythology of King Arthur in the movie Monty Python and the Holy Grail contains a great deal of the actual mythos of what surrounds Arthur—but the Spanish Inquisition skit is not one of these.)) For most, the Spanish Inquisition is the only inquisition remembered, but even this period in history misrepresents the dealings of the Roman Catholic Church in regards to the Inquisition; after all, the Spanish Inquisition was enacted and directed by the monarchy of Spain, not the Holy See (Roth, 72)!
Regardless, over a period of more than fifteen hundred years, the Church sought to combat heresy through a variety of methods. In addition, its shift in response over the centuries from leniency to outright war is mirrored in the approximately two hundred years of the Medieval Inquisition. This period of history saw the full gamut of Papal response to heresy, and subsequently can serve as a cross-section for examination of orthodox doctrine and dealings. The stance of the Roman Catholic Church held that its truth was the only truth, mutually exclusive to all other religious beliefs and superior to conflicting philosophical consideration. Beliefs or opinions contrary to orthodox religion, defined as heresies, were a threat to the Church in many ways. Heresies had the potential to divert believers, reduce donations, undermine control over areas and territories, and to the mind of the orthodox Catholic, threatened to destroy the bastion of good and cast the world into darkness and evil. Despite that, most heresies went largely unaddressed by the Church until the eleventh century, owing primarily to their insignificance and lack of threat to Catholicism (Deanesly, 215).
The rise of Catharism in Southern France was too great to ignore, however, prompting the Holy See to appoint inquisitors to discover from whence the heresies came, what it was the heretics believed, and to convince the unorthodox to return to the Catholic Church (Arnold, 21). In spite of the conceptualization of the Inquisition that rests at the forefronts of our mind today, its aim was simple: first, to understand why people would turn from the truth of the Church and what it was that diverted them, and second, to persuade heretics to return to the body of believers. In addition, it also served to decrease the violence of the time and instill justice where mob rule had been substituted (Shannon, 67).
The motivations and stages of the Medieval Inquisition are complex and difficult to unravel, where faith and practicality were often at tension. To gain a clearer understanding of this time, we will first review the history of the Medieval Inquisition, beginning with the rise of Catharism, the initiation of the Inquisition, the Albigensian Crusade, and the restructuring of the Inquisition. Second, by applying structuralist theory we can gain an understanding for the spiritual motivations of the pope and the other actors during the eleventh through the thirteenth centuries, both their internal and external stimuli. Third, we will consider the insufficiencies of structuralist theory in understanding the Medieval Inquisition and turn our attention to poststructuralism with a consideration of extra-theological factors and pressures. Last, we will assess the weaknesses of poststructuralist theory and examine the complementary nature of these two methods. Continue reading