God's Jury: The Inquisition and the Making of the Modern World
Amazon Exclusive: A Q&A with Author Cullen MurphyQ: Why the Inquisition—and why now?A:This question gets to the very heart of the book. We’ve all heard of the Inquisition—and we  all remember the Monty Python line, "No one expects the Spanish Inquisition"—but we tend to think of it as something  safely confined to the past, something "medieval" that in an enlightened age we’ve moved far beyond. But that’s  exactly the wrong way to think about the Inquisition. Rather than some throwback, it’s really one of the first  “modern” institutions. This attempt by the Catholic Church to deal with its enemies, inside and outside, made use of  tools that hadn’t really existed before, tools that have only improved and that are part of our lives today.Q: Like what?A:Well, let’s start with what an inquisition is: it’s a disciplinary effort designed to enforce  a particular point of view, and it’s built in such a way that it can last for a long time—in this case, for  centuries. To last for a long time you need to have some sort of functioning bureaucracy. You need to have trained  people—"technocrats," we might call them today—who can run the machinery, and you need to be able to keep training  new people. You need to be able to watch and keep track of individuals, know what they think, collect and store  information, and then be able to put your hands on the information when you need it—you need what today we’d call  search engines. And you need to be able to exert control over ideas you don’t like—in a word, censorship. It’s quite  a feat of organization. We take these kinds of capabilities for granted today. With the Inquisition, you can watch  them being invented.Q: Go back to the beginning and fill us in—when did the Inquisition start, and why?A:Over a period of about seven hundred years, there were many Inquisitions mounted under Church  auspices, and they varied in intensity from era to era and place to place. That said, you can divide the Inquisition  into three basic phases. The first of them, called the Medieval Inquisition, is usually given a starting date of  1231, when the pope issued certain founding decrees. It was mainly concerned with Christian heretics, especially in  southern France, whom the Church saw as a growing threat. Then, in the late fifteenth century, came the Spanish  Inquisition. It was run by clerics but effectively controlled by the Spanish crown, not by the pope, and its main  targets were Jews and to a lesser extent Muslims. After that, in the mid-sixteenth century, came the Roman  Inquisition, which was run from the Vatican, and was mainly concerned with Protestants. This is a very simplified  outline. And all kinds of people were caught up in the Inquisition’s machinery—Jews and heretics, yes, but also  witches, homosexuals, rationalists, and intellectuals.Q: How did the Inquisition work?A:In the early days inquisitors would arrive in a particular locale and ask people to come  forward to confess their misdeeds or to point the finger at others. Because there was a "sell by" date—anyone who  came forward by a certain time would be treated with lenience—a dynamic of denunciation was set into motion.  Interrogation was at the center of the inquisitorial process—hence the Inquisition’s name. The accused was not told  the charges against him or the names of the witnesses. The questioning often made use of torture. Detailed records  were kept. Most of those who came before tribunals received sentences short of death—for instance, they had to wear a  special penitential gown for a year or two. But tens of thousands were burned at the stake for their beliefs. In all,  hundreds of thousands of people passed through the tribunal process. The psychological imprint on society would have  been profound. And as time went on, the Inquisition in some places became a fixture, with its own buildings and with  officials in permanent residence. In some places, the networks of informers were complex and dense.Q: Burning at the stake frankly doesn’t seem all that contemporary. Why do you say that the Inquisition is  essentially "modern"?A:I’ll start by asking a different question: why was there suddenly an Inquisition when there  hadn’t been one before? After all, intolerance, hatred, and suspicion of the "other," often based on religious and  ethnic differences, had always been with us. Throughout history, these realities had led to persecution and violence.  But the ability to sustain a persecution—to give it staying power by giving it an institutional life—did not appear  until the Middle Ages. Until then, the tools to stoke and manage those omnipresent embers of hatred did not exist.  Once these capabilities do exist, inquisitions become a fact of life. They are not confined to religion; they are  political as well—just look at the totalitarian regimes of the twentieth century. Or, on a far lesser scale, the  anti-communist witch hunts. The targets can be large or small. An inquisition impulse can quietly take root in the  very systems of government and civil society that order our lives.Let’s think about those tools—the ability to put people under surveillance; to compile records and databases, to  conduct systematic interrogations, to bend the law to your needs, to lodge your activities in the hands of a self- perpetuating bureaucracy, and to underpin all this with an ideology of moral certainty. The modern world has advanced  far beyond the medieval one on all these fronts. Look at what governments can do when it comes to listening in on  private conversations, or what corporations can do to distill personal information from the Internet, or what law  enforcement can do on a hint of a suspicion.Q: In the wake of 9/11, torture has certainly made a comeback.A:Yes, it has, and it has done so for the same reason it always does: when the stakes seem very  high, and when the people who want to do the torturing believe fervently that their larger cause has the full weight  of morality on its side, then all other considerations are irrelevant. If you’re absolutely certain that your cause  is blessed by God or history, and that it’s under mortal threat, then in some minds torture becomes easy to justify.  The Inquisition tried to put limits on torture, but the limits were always pushed. Thus, if the rules said you could  torture only once, you could get around that obstacle by defining a second session of torture as a "continuance" of  the first session.That’s how it is with torture—once it’s deemed permissible in some special situation, the bounds of permissibility  keep being stretched. There’s always some desired piece of information just beyond reach, and there’s always the hope  that one more little turn of the screw will secure it. The Bush administration pushed the limits not only in practice  but also in theory. In its view, an act wasn’t torture unless it caused organ failure, permanent impairment, or  death. Ironically, that’s a far narrower definition than what the Inquisition would have accepted. The Inquisition  understood that torture began well short of that threshold—and if it was reached, it had to stop.--This text refers to an out of print or unavailable edition of this title.