Science and historyDraft · awaiting advisor review
What about the Inquisition?
In short
The Inquisitions were real and wrong. Church and state authorities used courts, torture and execution to punish belief, especially against Jewish and Muslim converts, contradicting Jesus’ own teaching. They killed far fewer people than popular myth suggests, but that is no excuse. Christians should admit this plainly and judge it by Christ’s own words.
The Objection
For centuries the Church that claimed to speak for Jesus tortured people, seized their property and burned them for what they believed. It targeted Jewish and Muslim converts, censored books and condemned Galileo. Popes and theologians defended this, not just rogue officials. Jesus said a tree is known by its fruit. When Christianity held power, this is what it produced, so why trust its claims to truth or goodness now?
Put as its strongest advocates would put it.
The Christian Case
- Historical evidence
There were several Inquisitions: medieval tribunals from the 1230s aimed at groups such as the Cathars, the Spanish Inquisition (1478–1834), the Portuguese, and the Roman Inquisition founded in 1542, which tried Galileo in 1633. The Spanish Inquisition was run by the crown with papal approval. It focused heavily on conversos and moriscos, converts from Judaism and Islam suspected of secretly keeping their old faith.
- Historical evidence
Archive research has changed the picture. Studies of over 40,000 Spanish trials from 1540–1700 found that under 2% ended in execution. Many historians estimate roughly 3,000–5,000 executions across the Spanish Inquisition’s whole history, not millions. Torture was used and lives were ruined by fear, informers and shame. The real harm went far beyond the death toll.
- Scripture
Jesus rebuked disciples who wanted to call down fire on a village that rejected him. He told Peter to put away his sword and said his kingdom was not the kind his servants would fight for. Christians are told to love enemies and leave vengeance to God. By this standard, the Inquisitions were a betrayal of Christ.
- Philosophical argument
An argument: the fact that followers betray a teaching shows they are sinful, which Christianity itself teaches. It does not show that the teaching is false. The objection relies on the conviction that coercing belief is wrong. Many argue that this conviction owes much to Jesus’ teaching on the dignity of every person. It remains a serious charge against the Church’s conduct.
- Christians differ
Christians differ on where the blame lies. Many Catholics see grave sins by members and leaders of a Church that remains true. Pope John Paul II asked forgiveness in 2000 for violence used “in the service of truth”. Many Protestants see the Inquisition as a sign of deeper corruption. Yet Protestants also executed people for heresy, such as Michael Servetus in Geneva in 1553.
Where the Evidence Is Weaker
The Christian response is weakest when it shifts blame. The Inquisitions were not run by a few rogue outsiders. Respected theologians defended punishing heretics: Augustine used Luke 14:23 to justify coercion, and Aquinas argued that persistent heretics could be put to death. Saying secular courts were often harsher is partly true but counts for nothing in the Church’s favour. Lower death tolls do not undo the suffering of those, including Jewish and Muslim converts, who were targeted.
Arguments to Avoid
- Claiming the Inquisition killed millions, a myth that the archives do not support.
- Saying “those weren’t real Christians” to avoid owning the Church’s history.
- Treating it as only a Catholic problem, when Protestant authorities also persecuted and executed dissenters.
- Saying Galileo was tortured or thrown in a dungeon: he was condemned and held under house arrest, which was wrong enough.
Read for Yourself
Luke 9:51–56
51And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53And they did not receive him, because his face was as though he would go to Jerusalem. 54And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.
Matthew 13:24–30
24Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
John 18:33–37
33Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
Romans 12:14–21
14Bless them which persecute you: bless, and curse not. 15Rejoice with them that do rejoice, and weep with them that weep. 16Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 17Recompense to no man evil for evil. Provide things honest in the sight of all men. 18If it be possible, as much as lieth in you, live peaceably with all men. 19Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21Be not overcome of evil, but overcome evil with good.
Further Reading
- The Spanish Inquisition: A Historical Revision · Henry Kamen (1997)A leading historian’s account based on the archives.
- Inquisition · Edward Peters (1988)On the history of the Inquisitions and the myths that grew around them.
- God’s Jury: The Inquisition and the Making of the Modern World · Cullen Murphy (2012)A more critical view of its legacy.
Drafted with Opened AI and awaiting review by Opened’s apologetics advisors. Labels show the kind of support each point has: Scripture is what the Bible says; historical evidence and philosophical arguments can be checked by anyone; “Christians differ” marks questions on which faithful Christians disagree.
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