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[[File:Inquisitor Palace Birgu 2012 n27.jpg|thumb|upright=1.2|Ruang sidang di dalam [[Istana Inkuisitor]] di [[Birgu]], [[Malta]]]]
 
Istilah "inkuisisi" berasal dari kata [[bahasa Latin Abad Pertengahan|Latin Abad Pertengahan]], ''inquisitio''. Kata ini dipakai untuk menyebut segala macam proses peradilan berasas [[hukum Romawi]] yang perlahan-lahan dihidupkan kembali pada [[Akhir Abad Pertengahan]].<ref>Peters, Edwards. "Inquisition", hlm. 12</ref> Istilah "Inkuisisi" kini digunakan sebagai sebutan bagi sejumlah lembaga penertib [[Bidaah dalam Kekristenan|bidat]] (maupun pelanggaran-pelanggaran lain terhadap [[hukum kanon]]) di dalam sistem peradilan [[Gereja Katolik Roma]]. Sekalipun jamak digunakan sebagai sebutan bagi mahkamah-mahkamah gerejawi Katolik, istilah "Inkuisisi" sebetulnya mengacu kepada suatu proses peradilan, bukan suatu organisasi. Hakim-hakimnya '...disebut "inkuisitor" karena menerapkan suatu teknik peradilan yang disebut ''inquisitio'', artinya "wawancara" atau "pengusutan".' Teknik peradilan ini sudah jamak digunakan para pemimpin sekuler. [[Henry II dari Inggris|Raja Henry II]] menerapkannya secara ekstensif di Inggris pada abad ke-12. Di dalam proses peradilan yang menggunakan teknik ini, seorang pewawancara resmi akan meminta informasi terkait pokok persoalan tertentu dari siapa saja yang merasa memiliki sesuatu untuk disampaikan."<ref>{{cite web|url=http://www.fordham.edu/Halsall/source/inquisition1.asp|title=Internet History Sourcebooks Project|website=Fordham.edu|access-date=13 Oktober 2017}}</ref>
 
Karena merupakan mahkamah gerejawi, Inkuisisi tidak berwenang mengadili [[Moor|orang Moro]] dan [[orang Yahudi]].<ref>{{cite web|url=http://www.ignatiusinsight.com/features2005/mconnell_spaninqu_dec05.asp|title=The Spanish Inquisition: Fact Versus Fiction|author=Marvin R. O'Connell|website=Ignatiusinsight.com|access-date=13 Oktober 2017|archive-date=2013-03-26|archive-url=https://web.archive.org/web/20130326012643/http://www.ignatiusinsight.com/features2005/mconnell_spaninqu_dec05.asp|dead-url=yes}}</ref> Pada umumnya Inkuisisi hanya menangani perilaku bidat para pemeluk atau orang-orang yang baru memeluk agama Kristen Katolik.<ref>Salomon, H. P. dan Sassoon, I. S. D., dalam Saraiva, Antonio Jose. ''The Marrano Factory. The Portuguese Inquisition and Its New Christians, 1536–1765'' (Brill, 2001), Introduction hlm. XXX.</ref>
 
Hampir semua hukuman yang dijatuhkan Inkuisisi adalah laku silih, misalnya mengenakan pakaian berjahitkan tanda salib, berziarah, dan lain-lain.<ref name="Burr">{{cite web|url=http://legacy.fordham.edu/halsall/source/inquisition1.asp|title=Internet History Sourcebooks Project|website=legacy.fordham.edu|access-date=13 Oktober 2017|archive-url=https://web.archive.org/web/20160320121109/http://legacy.fordham.edu/halsall/source/inquisition1.asp|archive-date=20 Maret 2016|url-status=dead}}</ref> Apabila terdakwa terbukti menganut ajaran sesat tanpa merasa bersalah, majelis inkuisitor berkewajiban hukum menyerahkan yang bersangkutan kepada pengadilan negeri untuk dipidana. Pengadilan negeri selanjutnya menentukan sanksi pidana berdasarkanmenurut hukum negarayang berlaku di negeri setempat.<ref>"Apabila mendapati seseorang terbukti menganut ajaran sesat dan enggan memungkiri kesesatannya, atau kembali kepada kesesatan, para inkuisitor harus menyerahkannya ke "tangan dunia", yakni kepada pihak berwenang sekuler, untuk dijatuhi ''animadversio debita'', yakni hukuman yang sudah ditetapkan di dalam undang-undang negara setempat, biasanya hukuman bakar hidup-hidup." (Peters, Edwards. "Inquisition", hlm. 67.)</ref><ref>{{cite book|last=Lea|first=Henry Charles|title=A History of the Inquisition In The Middle Ages|access-date=07 Oktober 2009 |volume=1|chapter=Bab VII. The Inquisition Founded|chapter-url=http://bulfinch.englishatheist.org/mm/inquisition/Chapter7.htm|quote=Para ahli bidat yang tegar tengkuk, yang enggan memungkiri kesesatan dan kembali ke pangkuan Gereja dengan laku silih yang setimpal, dan orang-orang yang sudah memungkiri tetapi kemudian kembali kepada kesesatan, harus diserahkan sepenuhnya ke tangan dunia untuk dijatuhi hukuman yang setimpal.|isbn=1-152-29621-3|archive-date=2007-10-13|archive-url=https://web.archive.org/web/20071013221638/http://bulfinch.englishatheist.org/mm/inquisition/Chapter7.htm|dead-url=yes}}</ref> Undang-undang mencakup larangan-larangan terhadap tindak pidana keagamaan (bidat dan sebagainya) dengan ancaman [[eksekusi pembakaran|bakar hidup-hidup]] sebagai salah satu bentuk hukuman, kendati hukuman yang biasa dijatuhkan adalah pidana buang atau pidana kurungan seumur hidup, yang biasanya diringankan dengan pengurangan masa hukuman sesudah beberapa tahun dijalani. Oleh karena itu para inkuisitor pada umumnya mengetahui nasib seperti apa yang kelak menimpa para terdakwa yang sedang ditahan.<ref>{{cite book|last=Kirsch|first=Jonathan|title=The Grand Inquisitors Manual: A History of Terror in the Name of God|date=9 September 2008|publisher=HarperOne|isbn=978-0-06-081699-5|url-access=registration|url=https://archive.org/details/grandinquisi_kirs_2008_000_8670472}}</ref>
 
''[[Directorium Inquisitorum]]'' (buku panduan pokok inkuisitor) edisi 1578 menjabarkan tujuan pemidanaan sebagai berikut:
{{quote|''... quoniam punitio non refertur primo et per se in correctionem et bonum eius qui punitur, sed in bonum publicum ut alii terreantur, et a malis committendis avocentur''<br>(... karena hukuman bukan dilaksanakan terutama dan ''per se'' demi perbaikan dan kemaslahatan si terhukum, melainkan demi kemaslahatan umum, supaya orang lain menjadi ngeri dan jera berbuat jahat)<ref>''[[Directorium Inquisitorum]]'', edisi 1578, Buku 3, hlm. 137, kolom 1. Tersedia daring di [http://dlxs2.library.cornell.edu/cgi/t/text/pageviewer-idx?c=witch;cc=witch;q1=terre%2A;rgn=full%20text;idno=wit045;didno=wit045;view=image;seq=00000563 ''Cornell University Collection'']; temu balik tanggal 16 Mei 2008.</ref>}}
 
== AwalInkuisisi mulaperdana ==
Sebelum tahun 1100, Gereja Katolik lazimnya menekan pihak-pihak yang dicap [[bidaah dalam Kekristenan|bidat]] lewat suatu sistem proskripsi gerejawi atau pemenjaraan, tetapi tanpa penyiksaan,<ref name="Lea1888">
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dan jarang sekali berbuntut hukuman mati.<ref>{{cite book
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== Inkuisisi Abad Pertengahan ==
{{Main|Inkuisisi Abad Pertengahan|Ad extirpanda}}
Istilah "Inkuisisi Abad Pertengahan" digunakan para sejarawan untuk menyifatkan berbagai macam inkuisisi yang dibentuk sekitar tahun 1184, termasuk Inkuisisi Keuskupan (tahun 1184–1230-an) dan Inkuisisi Kepausan (tahun 1230-an). Inkuisisi-inkuisisi tersebut dibentuk guna menyikapi gerakan-gerakan rakyat berskala besar di seluruh Eropa yang dianggap sebagai gerakan [[murtad]] atau bidat, khususnya gerakan [[Katarisme]] di kawasan selatan Prancis serta gerakan [[Waldens|Waldensisme]]isme di kawasan selatan Prancis dan kawasan utara Italia. Inkuisi-inkuisisi lain baru terbentuk sesudah inkuisisi-inkuisisi perdana ini. Dasar hukum bagi sejumlah aktivitas inkuisisi adalah [[bulla kepausan|bula]] ''[[Ad extirpanda]]'' tahun 1252 dari [[Paus Inosentius IV|Paus Inosensius IV]] yang secara eksplisit mengizinkan (sekaligus menetapkan keadaan-kondisi yang mengizinkan) penggunaan [[siksaan]] oleh Inkuisisi demi mendapatkan pengakuan dari ahli bidat.<ref>{{Cite journal | doi=10.1111/j.0028-4289.2006.00142.x|title = Aquinas on Torture| journal=New Blackfriars| volume=87| issue=1009| pages=229–237|year = 2006|last1 = Bishop|first1 = Jordan| doi-access=free}}</ref> Meskipun demikian, [[Nicolau Eimeric|Nikolaus Eimerik]], inkuisitor penyusun "''Directorium Inquisitorum''", menandaskan bahwa "''quaestiones sunt fallaces et ineficaces''" (interogasi dengan cara seperti itu menyesatkan dan tidak ada gunanya). Pada tahun 1256, para inkuisitor diberi [[absolusi]] jika memakai alat-alat penyiksaan.<ref>Larissa Tracy, ''Torture and Brutality in Medieval Literature: Negotiations of National Identity'', (Boydell & Brewer Ltd, 2012), 22; "''Pada tahun 1252, Inosensius IV mengizinkan penggunaan siksaan untuk mendapatkan bukti dari terdakwa, dan pada tahun 1256, para inkuisitor diizinkan untuk saling memberikan absolusimengabsolusi jika mereka menggunakan alat-alat penyiksaan sesuai peruntukannya dengan tangan sendiri, alih-alih diwakili orang awam...''".</ref>
 
Pada abad ke-13, [[Paus Gregorius IX]] (menjabat tahun 1227–1241) menyerahkan tugas pelaksanaan inkuisisi kepada [[Dominikan|tarekat Dominikan]] dan [[Fransiskan|tarekat Fransiskan]]. Pada Akhir Abad Pertengahan, hanya [[Inggris]] dan [[Mahkota Kastila|Kastila]] negara-negara besar di Dunia Barat tanpa Inkuisisi Kepausan.
Sebagian besar inkuisitor adalah anggota-anggota tarekat yang mengajar ilmu teologi dan/atau ilmu hukum di universitas-universitas. Mereka menggunakan [[sistem inkuisitorial|prosedur-prosedur inkuisitor]], suatu praktik hukum yang lazim, hasil adapasi prosedur-prosedur peradilan Romawi Kuno.<ref>Peters, Edwards. "Inquisition", hlm. 12.</ref> Mereka mengadili perkara bidat bersama para uskup dan kelompok-kelompok "asesor" (rohaniwan dengan tugas yang kurang lebih sama dengan juri atau penasihat hukum sekarang ini), danserta memberdayakan pihak-pihak berwenang setempat untuk menggelar persidangan dan mengadili ahli-ahli bidat. Selepas tahun 1200, tiap-tiap Inkuisisi dikepalai seorang [[inkuisitor agung]]. Inkuisisi-inkuisisi yang dikepalai inkuisitor agung bertahan sampai pertengaanpertengahan abad ke-19.<ref>[http://libro.uca.edu/lea1/append2.htm Lea, Henry Charles. ''A History of the Inquisition of Spain''], jld. 1, apendiks 2</ref>
 
== Inkuisisi pada permulaan Zaman Modern ==
DenganSeiring kian sengitnya perdebatan dan konflik di antara kubu [[Reformasi Protestan]] dan kubu [[Reformasi Katolik|Kontrareformasi Katolik]], umat Protestan mulai memandang Inkuisisi sebagai "[[liyan (filsafat)|liyan]]" yang mengerikan,<ref>Bdk. {{cite book|last=Haydon|first=Colin|title=Anti-Catholicism in eighteenth-century England, c. 1714-80: a political and social study|url=https://books.google.com/books?id=GR68AAAAIAAJ|access-date=2010-02-28|series=Studies in imperialism|year=1993|publisher=Manchester University Press|location=Manchester|isbn=0-7190-2859-0|page=6|quote=Ketakutan masyarakat terhadap [[Papist|Papisme]] terfokus pada tindak persekusi terhadap para ahli bidat yang dilakukan pihak Katolik. Pada umumnya diasumsikan bahwa bilamana dimungkinkan, kaum Papis pasti akan memberantas bidat dengan cara-cara kekerasan, karena menganggap tindakan tersebut sebagai kewajiban religius. Sejarah tampaknya terlampau jelas memperlihatkan semuanya ini. [...] Inkuisisi meredam dan terus-menerus memantau silang pendapat religius di Spanyol. Kaum Papis, teristimewa Sri Paus, gemar membantai ahli bidat. "Saat masih kecil, saya betul-betul percaya bahwa Sri Paus adalah seorang wanita raksasa, mengenakan jubah mengerikan, yang merah warnanya karena dicelupkan ke dalam genangan darah umat Protestan," kenang [[William Cobbett]] (lahir tahun 1763), yangpolitikus berasalInggris dariasal daerah pedesaan Surrey.}}</ref> sementara umat Katolik memandang Jawatan Suci sebagai benteng yang perlu didirikandiperlukan untuk melawan penyebaran bidat-bidat laknat.
 
=== Pengadilan tukang sihir ===▼
{{See also|Pengadilan-pengadilan tukang sihir pada awal zaman modern}}▼
[[File:Inquisición española.svg|thumb|Lencana Inkuisisi Spanyol tahun 1571]]<!--▼
 
While belief in [[witchcraft]], and persecutions directed at or excused by it, were widespread in pre-Christian Europe, and reflected in [[Germanic law]], the influence of the Church in the early medieval era resulted in the revocation of these laws in many places, bringing an end to traditional pagan witch hunts.<ref>Hutton, Ronald. ''The Pagan Religions of the Ancient British Isles: Their Nature and Legacy''. Oxford, UK and Cambridge, US: Blackwell, 1991. {{ISBN|978-0-631-17288-8}}. p. 257</ref> Throughout the medieval era, mainstream Christian teaching had denied the existence of witches and witchcraft, condemning it as pagan superstition.<ref>Behringer, ''Witches and Witch-hunts: A Global History'', p. 31 (2004). Wiley-Blackwell.</ref> However, Christian influence on popular beliefs in witches and ''maleficium'' (harm committed by magic) failed to entirely eradicate folk belief in witches.
 
▲=== PengadilanPenghakiman terhadap tukang sihir ===
The fierce denunciation and persecution of supposed sorceresses that characterized the cruel witchhunts of a later age were not generally found in the first thirteen hundred years of the Christian era.<ref name="Thurston">Thurston, Herbert.[http://www.newadvent.org/cathen/15674a.htm "Witchcraft."] ''The Catholic Encyclopedia'', Vol. 15. New York: Robert Appleton Company, 1912. 12 Jul. 2015</ref> The medieval Church distinguished between "white" and "black" magic.{{Citation needed|date=March 2020}} Local folk practice often mixed chants, incantations, and prayers to the appropriate patron saint to ward off storms, to protect cattle, or ensure a good harvest. Bonfires on Midsummer's Eve were intended to deflect natural catastrophes or the influence of fairies, ghosts, and witches. Plants, often harvested under particular conditions, were deemed effective in healing.<ref>{{cite web |url=http://blog.metmuseum.org/cloistersgardens/2008/10/31/plants-in-medieval-magic-and-witchcraft-part-i/|title=Plants in Medieval Magic – The Medieval Garden Enclosed – The Metropolitan Museum of Art, New York|website=blog.metmuseum.org|access-date=13 October 2017}}</ref>▼
▲{{See also|Pengadilan-pengadilanPenghakiman tukang sihir pada awal zaman modern}}
▲[[File:Inquisición española.svg|thumb|Lencana Inkuisisi Spanyol tahun 1571]]<!--
 
Kepercayaan akan adanya [[ilmu sihir|sihir]], dan tindakan-tindakan persekusi terhadap tukang sihir maupun yang dipicu alasan sihir, menyebar luas di Eropa sebelum masuknya agama Kristen, bahkan diatur di dalam [[Hukum Jermani perdana|hukum suku bangsa Jermani]]. Meskipun demikian, pengaruh Gereja pada [[Awal Abad Pertengahan]] membuat hukum-hukum semacam ini dibatalkan di berbagai tempat, sehingga mengakhiri adat berburu tukang sihir.<ref>Hutton, Ronald. ''The Pagan Religions of the Ancient British Isles: Their Nature and Legacy''. Oxford, Inggris dan Cambridge, Amerika Serikat: Blackwell, 1991. {{ISBN|978-0-631-17288-8}}. hlm. 257</ref> Sepanjang Abad Pertengahan, ajaran Kristen arus utama menyangkal keberadaan tukang sihir maupun ilmu sihir, dan mengecamnya sebagai takhayul pagan,<ref>Behringer, ''Witches and Witch-hunts: A Global History'', hlm. 31 (2004). Wiley-Blackwell.</ref> sayangnya pengaruh agama Kristen tidak mampu menghapus secara tuntas kepercayaan masyarakat akan adanya tukang sihir dan ''maleficium'' (malapetaka akibat sihir).
Black magic was that which was used for a malevolent purpose. This was generally dealt with through confession, repentance, and charitable work assigned as penance.<ref>Del Rio, Martin Antoine, and Maxwell-Stuart, P. G. ''Investigations Into Magic'', Manchester University Press, 2000, {{ISBN|9780719049767}} [https://books.google.com/books?id=I2iCYDHYbycC&pg=PR7 p. 7]</ref> Early Irish canons treated sorcery as a crime to be visited with [[excommunication]] until adequate penance had been performed. In 1258, [[Pope Alexander IV]] ruled that inquisitors should limit their involvement to those cases in which there was some clear presumption of heretical belief.
 
▲TheKecaman fiercemaupun denunciationpersekusi andmasyarakat persecutionterhadap ofpara supposedterdakwa sorceressespengamal thatsihir characterizedyang themenjadi cruelciri witchhuntskhas ofkezaliman aberburu latertukang agesihir weretidak notumum generallyterjadi founddalam inkurun thewaktu firstseribu thirteentiga hundredratus yearstahun of thepertama Christianzaman eraKristen.<ref name="Thurston">Thurston, Herbert.[http://www.newadvent.org/cathen/15674a.htm "Witchcraft."] ''The Catholic Encyclopedia'', VolJld. 15. New York: Robert Appleton Company, 1912. 12 Jul.Juli 2015</ref> TheGereja medievalpada ChurchAbad distinguishedPertengahan betweenmembedakan sihir "whiteputih" anddari sihir "blackhitam", magic.{{Citationsementara needed|date=Marchmasyarakat 2020}}Eropa Localsering folkkali practicemencampuradukkan often mixed chantskidung-kidung, incantationsjampi-jampi, anddan prayersdoa-doa tokepada the appropriatesanto-santa patronpelindung sainttertentu tomenjadi wardmantra offpenangkal stormsbadai, tomantra protectpemagar cattleternak, oratau ensuremantra apenjamin goodkeberhasilan harvestpanen. BonfiresPenyalaan onapi Midsummer'sunggun Everaksasa weresetiap intendedMalam toPuncak deflectMusim naturalPanas catastrophesdilakukan ordengan themaksud influencemenghalau ofbencana fairiesalam atau gangguan mambang, ghostshantu, anddan witchestukang sihir. Plants,Tanaman-tanaman oftenyang harvestedsering underkali particulardipanen conditions,mengikuti werekaidah-kaidah deemedtertentu, effectivedianggap inmengandung daya healingpenyembuh.<ref>{{cite web |url=http://blog.metmuseum.org/cloistersgardens/2008/10/31/plants-in-medieval-magic-and-witchcraft-part-i/|title=Plants in Medieval Magic – The Medieval Garden Enclosed – The Metropolitan Museum of Art, New York|website=blog.metmuseum.org|access-date=13 OctoberOktober 2017}}</ref>
The prosecution of witchcraft generally became more prominent in the late medieval and Renaissance era, perhaps driven partly by the upheavals of the era – the [[Black Death]], the [[Hundred Years War]], and a gradual cooling of the climate that modern scientists call the [[Little Ice Age]] (between about the 15th and 19th centuries). Witches were sometimes blamed.<ref>Levack, ''The Witch-Hunt in Early Modern Europe'', p. 49</ref><ref>Heinrich Institoris, Heinrich; Sprenger, Jakob; Summers, Montague. ''The Malleus maleficarum of Heinrich Kramer and James Sprenger''. Dover Publications; New edition, 1 June 1971; {{ISBN|0-486-22802-9}}</ref> Since the years of most intense witch-hunting largely coincide with the age of the Reformation, some historians point to the influence of the Reformation on the European witch-hunt.<ref>{{citation|surname1=Brian P. Levack|title=The Witch-Hunt in Early Modern Europe|edition=London/New York 2013|page=110|language=de|quote=The period during which all of this reforming activity and conflict took place, the age of the Reformation, spanned the years 1520–1650. Since these years include the period when witch-hunting was most intense, some historians have claimed that the Reformation served as the mainspring of the entire European witch-hunt."}}</ref>
 
Sihir hitam adalah sihir yang digunakan untuk mendatangkan malapetaka, dan pada umumnya ditanggulangi melalui pengakuan dosa, pertobatan, dan karya amal kasih sebagai laku silih.<ref>Del Rio, Martin Antoine, & Maxwell-Stuart, P. G. ''Investigations Into Magic'', Manchester University Press, 2000, {{ISBN|9780719049767}} [https://books.google.com/books?id=I2iCYDHYbycC&pg=PR7 hlm. 7]</ref> Di dalam kitab hukum kanon Irlandia yang terdahulu, sihir digolongkan sebagai tindak kejahatan yang diancam dengan hukuman [[ekskomunikasi|pengucilan]] sampai pelakunya melaksanakan laku silih yang setimpal. Pada tahun 1258, [[Paus Aleksander IV]] mengesahkan aturan yang mewajibkan para inkuisitor membatasi diri pada penanganan perkara-perkara yang jelas mengarah kepada dugaan bidat.
Dominican priest [[Heinrich Kramer]] was assistant to the Archbishop of Salzburg. In 1484 Kramer requested that [[Pope Innocent VIII]] clarify his authority to prosecute witchcraft in [[North Germany|Germany]], where he had been refused assistance by the local ecclesiastical authorities. They maintained that Kramer could not legally function in their areas.<ref>Kors, Alan Charles; Peters, Edward. ''Witchcraft in Europe, 400-1700: A Documentary History''. Philadelphia: University of Pennsylvania Press, 2000. {{ISBN|0-8122-1751-9}}. p. 177</ref>
 
Pengadilan perkara sihir pada umumnya lebih mengemuka pada Akhir Abad Pertengahan dan era Renaisans, mungkin turut dipicu peristiwa-peristiwa menghebohkan pada masa itu, yakni musibah [[Maut Hitam]] dan [[Perang Seratus Tahun]], serta penurunan suhu iklim secara perlahan-lahan yang disebut [[Zaman Es Kecil]] (kira-kira dari abad ke-15 sampai abad ke-19) oleh para ilmuwan modern. Tukang-tukang sihir kadang-kadang dijadikan kambing hitam.<ref>Levack, ''The Witch-Hunt in Early Modern Europe'', hlm. 49</ref><ref>Heinrich Institoris, Heinrich; Sprenger, Jakob; Summers, Montague. ''The Malleus maleficarum of Heinrich Kramer and James Sprenger''. Dover Publications; Edisi baru, 1 Juni 1971; {{ISBN|0-486-22802-9}}</ref> Karena tahun-tahun maraknya perburuan tukang sihir bertepatan dengan zaman Reformasi Protestan, beberapa sejarawan berpandangan bahwa Reformasi Prostestan berpengaruh terhadap perburuan tukang sihir di Eropa.<ref>{{citation|surname1=Brian P. Levack|title=The Witch-Hunt in Early Modern Europe|edition=London/New York 2013|page=110|language=de|quote=Kurun waktu berlangsungnya semua aktivitas reformasi dan konflik ini, yakni zaman Reformasi, meliputi tahun-tahun dari 1520 sampai 1650. Karena tahun-tahun tersebut mencakup kurun waktu maraknya perburuan tukang sihir, beberapa sejarawan mengklaim bahwa Reformasi merupakan sumber utama seluruh perburuan tukang sihir di Eropa."}}</ref>
The [[papal bull]] ''[[Summis desiderantes affectibus]]'' sought to remedy this jurisdictional dispute by specifically identifying the dioceses of Mainz, Köln, Trier, Salzburg, and Bremen.<ref>{{Cite web|url=https://sourcebooks.fordham.edu/source/witches1.asp|title=Internet History Sourcebooks Project|website=sourcebooks.fordham.edu}}</ref> Some scholars view the bull as "clearly political".<ref>Darst, David H., "Witchcraft in Spain: The Testimony of Martín de Castañega's Treatise on Superstition and Witchcraft (1529)", ''Proceedings of the American Philosophical Society'', 1979, vol. 123, issue 5, p. 298</ref> The bull failed to ensure that Kramer obtained the support he had hoped for. In fact he was subsequently expelled from the city of Innsbruck by the local bishop, George Golzer, who ordered Kramer to stop making false accusations. Golzer described Kramer as senile in letters written shortly after the incident. This rebuke led Kramer to write a justification of his views on witchcraft in his 1486 book ''[[Malleus Maleficarum]]'' ("Hammer against witches"). In the book, Kramer stated his view that witchcraft was to blame for bad weather. The book is also noted for its animus against women.<ref name=Thurston/> Despite Kramer's claim that the book gained acceptance from the clergy at the [[University of Cologne]], it was in fact condemned by the clergy at Cologne for advocating views that violated Catholic doctrine and standard inquisitorial procedure. In 1538 the Spanish Inquisition cautioned its members not to believe everything the ''Malleus'' said.<ref>Jolly, Raudvere, and Peters (eds.) ''Witchcraft and magic in Europe: the Middle Ages''. 2002. p. 241.</ref>
 
Pada tahun 1484, [[Heinrich Kramer]], imam dari tarekat Dominikan yang menjadi pembantu Uskup Agung Salzburg, meminta [[Paus Inosentius VIII|Paus Inosensius VIII]] memperjelas kewenangannya untuk mengadili perkara sihir di [[Jerman Utara|Jerman]], karena pihak-pihak berwenang gerejawi setempat tidak bersedia membantu. Mereka berpendirian bahwa Heinrich tidak dapat menjalankan tugasnya secara sah di wilayah-wilayah kewenangan mereka.<ref>Kors, Alan Charles; Peters, Edward. ''Witchcraft in Europe, 400-1700: A Documentary History''. Philadelphia: University of Pennsylvania Press, 2000. {{ISBN|0-8122-1751-9}}. hlm. 177</ref>
===Spanish Inquisition===
{{Main|Spanish Inquisition|Tomás de Torquemada}}▼
[[File:Pedro Berruguete Saint Dominic Presiding over an Auto-da-fe 1495.jpg|thumb|[[Pedro Berruguete]], ''Saint Dominic Guzmán presiding over an Auto da fe'' (c. 1495).<ref name="Prado">▼
[http://www.museodelprado.es/en/the-collection/online-gallery/on-line-gallery/obra/saint-dominic-presides-over-an-auto-da-fe/?no_cache=1 ''Saint Dominic Guzmán presiding over an Auto da fe''], [[Prado Museum]]. Retrieved 2012-08-26</ref> Many artistic representations falsely depict torture and [[execution by burning|burning at the stake]] during the ''[[auto-da-fé]]'' (Portuguese for "Act of Faith").<ref name=secrets>{{Cite web|title=Secrets of the Spanish Inquisition Revealed|url=https://www.catholic.com/magazine/print-edition/secrets-of-the-spanish-inquisition-revealed|access-date=2020-10-04|website=Catholic Answers}}</ref>]]▼
 
Sri Paus akhirnya menerbitkan [[Bulla kepausan|bula]] ''[[Summis desiderantes affectibus]]'' sebagai upaya mendamaikan sengketa kewenangan tersebut dengan menetapkan Keuskupan Mainz, Keuskupan Köln, Keuskupan Trier, Keuskupan Salzburg, dan Keuskupan Bremen sebagai wilayah tugas Heinrich.<ref>{{Cite web|url=https://sourcebooks.fordham.edu/source/witches1.asp|title=Internet History Sourcebooks Project|website=sourcebooks.fordham.edu}}</ref> Beberapa sarjana memandang bula ini "jelas-jelas bersifat politis".<ref>Darst, David H., "Witchcraft in Spain: The Testimony of Martín de Castañega's Treatise on Superstition and Witchcraft (1529)", ''Proceedings of the American Philosophical Society'', 1979, jld. 123, perkara 5, hlm. 298</ref> Bula ini tidak dapat memaksa pihak-pihak berwenang gerejawi untuk membantu Heinrich sebagaimana yang ia harapkan. Ia malah diusir dari Innsbruck oleh Georg Golzer, uskup setempat yang memerintahkan agar Heinrich berhenti mengemukakan dakwaan-dakwaan palsu. Georg Golzer menyifatkan Kramer sebagai orang pikun di dalam surat-surat yang ia tulis tak lama selepas insiden tersebut. Teguran keras Georg mendorong Heinrich untuk menulis semacam pembenaran terhadap pandangan-pandangannya mengenai sihir di dalam bukunya yang terbit pada tahun 1486, ''[[Malleus Maleficarum]]'' (''Penggodam Durjana'', kerap diterjemahkan menjadi ''Penggodam Tukang Sihir''). Di dalam buku ini, Heinrich memaparkan pandangannya bahwa sihir adalah biang keladi cuaca buruk. Buku ini juga dinilai memusuhi kaum perempuan.<ref name=Thurston/> Heinrich Kramer mengklaim bahwa buku ini mendapat sambutan baik dari kaum rohaniwan di [[Universitas Cologne]], tetapi sebenarnya dikecam para rohaniwan di Cologne karena dinilai mengandung pandangan-pandangan yang menyalahi doktrin Katolik maupun standar prosedur inkuisisi. Pada tahun 1538, Inkuisisi Spanyol mewanti-wanti para pegawainya agar tidak mempercayai seluruh isi ''Malleus Maleficarum''.<ref>Jolly, Raudvere, & Peters (penyunting) ''Witchcraft and magic in Europe: the Middle Ages''. 2002. hlm. 241.</ref>
Portugal and Spain in the late Middle Ages consisted largely of multicultural territories of Muslim and Jewish influence, reconquered from [[Al-Andalus|Islamic control]], and the new Christian authorities could not assume that all their subjects would suddenly become and remain orthodox Roman Catholics. So the Inquisition in [[Iberian Peninsula|Iberia]], in the lands of the [[Reconquista]] counties and kingdoms like [[Kingdom of León|León]], [[Kingdom of Castile|Castile]], and [[Kingdom of Aragon|Aragon]], had a special socio-political basis as well as more fundamental religious motives.<ref name=secrets/>
 
=== Inkuisisi Spanyol ===
In some parts of Spain towards the end of the 14th century, there was a wave of violent [[anti-Judaism]], encouraged by the preaching of [[Ferrand Martinez]], [[Archdeacon]] of [[Écija]]. In the [[pogrom]]s of June 1391 in Seville, hundreds of Jews were killed, and the [[synagogue]] was completely destroyed. The number of people killed was also high in other cities, such as [[Córdoba, Spain|Córdoba]], [[Valencia]], and Barcelona.<ref>Kamen, ''Spanish Inquisition'', p. 17. Kamen cites approximate numbers for Valencia (250) and Barcelona (400), but no solid data about Córdoba.</ref>
▲{{Main|SpanishInkuisisi InquisitionSpanyol|Tomás de Torquemada}}
▲[[File:Pedro Berruguete Saint Dominic Presiding over an Auto-da-fe 1495.jpg|thumb|[[Pedro Berruguete]], ''SaintSanto DominicDominikus Guzmán presiding over anmemimpin Auto da fe'', lukisan karya [[Pedro Berruguete]] (c''[[circa|ca.]]'' 1495).<ref name="Prado">
▲[http://www.museodelprado.es/en/the-collection/online-gallery/on-line-gallery/obra/saint-dominic-presides-over-an-auto-da-fe/?no_cache=1 ''Saint Dominic Guzmán presiding over an Auto da fe''], [[Museum Prado Museum]]. RetrievedTemu balik tanggal 2012-08-26 Agustus 2012</ref> ManyBanyak artisticlukisan representationsmenampilkan falselygambaran depictyang torturekeliru anddari penyiksaan dan [[execution byeksekusi burningpembakaran|burningpidana atbakar the stakehidup-hidup]] during thedalam ''[[auto-da-fé]]'' (Portuguesefrasa forPortugis "Actyang ofberarti "tindakan Faithiman").<ref name=secrets>{{Cite web|title=Secrets of the Spanish Inquisition Revealed|url=https://www.catholic.com/magazine/print-edition/secrets-of-the-spanish-inquisition-revealed|access-date=2020-10-04|website=Catholic Answers}}</ref>]]
Pada Abad Pertengahan, baik wilayah Portugal maupun wilayah Spanyol terdiri atas daerah-daerah berkebhinekaan budaya dengan pengaruh Islam dan Yahudi yang direbut kembali dari [[Al-Andalus|daulat Islam]]. Pemerintah Kristen yang baru terbentuk di daerah-daerah tersebut maklum bahwa mustahil seluruh rakyatnya akan mendadak menjadi pemeluk dan untuk seterusnya tetap memeluk agama Kristen Katolik yang ortodoks. Oleh karena itu Inkuisisi yang dibentuk di [[Semenanjung Iberia|Jazirah Iberia]], yakni di negeri-negeri ''[[Reconquista]]'' seperti [[Kerajaan León|León]], [[Kerajaan Kastila|Kastila]], dan [[Kerajaan Aragon|Aragon]], memiliki dasar sosial-politik yang khusus serta motif-motif religius yang lebih fundamendal.<ref name=secrets/>
 
Menjelang akhir abad ke-14, timbul gelombang kerusuhan [[anti-Yudaisme|anti-Yahudi]] di beberapa daerah di Spanyol, dipicu khotbah [[Ferrand Martinez]], [[Diakon agung|Diakon Agung]] [[Écija]]. Dalam [[pogrom|kerusuhan anti-Yahudi]] pada bulan Juni 1391 di Sevilla, ratusan warga Yahudi tewas terbunuh, dan [[sinagoga]] di kota itu diluluhlantakkan. Jumlah korban yang tewas terbunuh juga tinggi di kota-kota lain, misalnya di [[Córdoba, Spanyol|Kórdoba]], [[Valencia]], dan Barcelona.<ref>Kamen, ''Spanish Inquisition'', hlm. 17. Kamen mengutip angka-angka perkiraan untuk Valencia (250) dan Barcelona (400), tetapi tidak ada data yang kuat mengenai Kórdoba.</ref>
One of the consequences of these [[pogrom]]s was the mass conversion of thousands of surviving Jews. Forced baptism was contrary to the law of the Catholic Church, and theoretically anybody who had been forcibly baptized could legally return to Judaism. However, this was very narrowly interpreted. Legal definitions of the time theoretically acknowledged that a forced baptism was not a valid sacrament, but confined this to cases where it was literally administered by physical force. A person who had consented to baptism under threat of death or serious injury was still regarded as a voluntary convert, and accordingly forbidden to revert to Judaism.<ref>[[Raymond of Peñafort]], ''Summa'', lib. 1 p.33, citing D.45 c.5.</ref> After the public violence, many of the converted "felt it safer to remain in their new religion".<ref>Kamen, ''Spanish Inquisition'', p. 10.</ref> Thus, after 1391, a new social group appeared and were referred to as ''[[conversos]]'' or ''New Christians''.
 
Salah satu konsekuensi dari [[pogrom|kerusuhan-kerusuhan anti-Yahudi]] tersebut adalah konversi masal ribuan warga Yahudi yang selamat. Baptis paksa bertentangan dengan hukum Gereja Katolik, dan pada teorinya siapa pun yang sudah dibaptis secara paksa dibenarkan oleh hukum untuk kembali memeluk agama Yahudi. Meskipun demikian, teori ini ditafsirkan secara sangat sempit. Definisi-definisi hukum pada masa itu secara teoritis mengakui bahwa baptis paksa bukanlah sakramen yang sahih, tetapi membatasi maknanya menjadi "tindakan membaptis dengan menggunakan paksaan secara fisik". Orang yang bersedia dibaptis karena terancam mati atau terluka serius tetap dianggap sebagai orang yang masuk Kristen secara sukarela, dan dengan demikian tidak dibenarkan untuk kembali memeluk agama Yahudi.<ref>[[Raymond of Peñafort]], ''Summa'', lib. 1 hlm.33, citing D.45 c.5.</ref> Seusai kerusuhan, banyak warga Yahudi yang terpaksa masuk Kristen "merasa lebih aman untuk tetap memeluk agama barunya".<ref>Kamen, ''Spanish Inquisition'', hlm. 10.</ref> Oleh karena itu, selepas tahun 1391, muncul kelompok masyarakat baru yang disebut ''[[Converso|orang Konverso]]'' atau ''orang Kristen baru''.
King [[Ferdinand II of Aragon]] and Queen [[Isabella I of Castile]] established the [[Spanish Inquisition]] in 1478. In contrast to the previous inquisitions, it operated completely under royal Christian authority, though staffed by clergy and orders, and independently of the [[Holy See]]. It operated in Spain and in all Spanish colonies and territories, which included the [[Canary Islands]], the [[Kingdom of Naples]],{{Citation needed|reason=It was often wrongly assumed that the Spanish Inquisition operated in Spanish Netherlands as well. Maybe the same is true for the Kingdom of Naples.|date=December 2019}} and all Spanish possessions in North, Central, and South America. It primarily focused upon forced converts from Islam ([[Morisco]]s, [[Converso]]s and ''secret Moors'') and from [[Judaism]] ([[Converso]]s, [[Crypto-Judaism|Crypto-Jews]] and [[Marrano]]s)—both groups still resided in Spain after the end of the [[Al-Andalus|Islamic control of Spain]]—who came under suspicion of either continuing to adhere to their old religion or of having fallen back into it.
 
Pasangan Raja Aragon dan Ratu Kastila, [[Ferrando II d'Aragón|Fernando II]] dan [[Isabel dari Kastila|Isabel I]], membentuk [[Inkuisisi Spanyol]] pada tahun 1478. Berbeda dari inkuisisi-inkuisisi sebelumnya, Inkuisisi Spanyol sepenuhnya berkiprah di bawah payung kewenangan kepala negara, sekalipun para pegawainya adalah rohaniwan dan anggota-anggota tarekat religius, serta lepas dari kewenangan [[Takhta Suci]]. Inkuisis Spanyol beroperasi di Spanyol dan seluruh jajahannya, yang meliputi [[Kepulauan Canaria]], [[Kerajaan Napoli]], serta semua daerah kekuasaan bangsa Spanyol di Amerika Utara, Amerika Tengah, dan Amerika Selatan. Fokus utama Inkuisisi Spanyol adalah orang-orang Kristen baru yang sebelumnya memeluk agama Islam ([[Morisco|orang Morisko]], [[Converso|orang Konverso]] dan ''orang Moro terselubung'') maupun [[agama Yahudi]] (orang Konverso, orang [[Yahudi kripto]], dan [[Marrano|orang Marano]]) dan bertahan tinggal di Spanyol sesudah tumbangnya [[Al-Andalus|daulat Islam]]. Kedua kelompok masyarakat ini dicurigai masih menjalankan syariat agama lamanya atau sudah kembali memeluk agama lamanya.
In 1492 all Jews who had not converted were expelled from Spain; those who converted became nominal Catholics and thus subject to the Inquisition.
 
Pada tahun 1492, semua orang Yahudi yang tidak masuk Kristen diusir keluar dari Spanyol. Orang-orang Yahudi yang memilih masuk Kristen menjadi umat Katolik nominal saja sehingga perlu diawasi Inkuisisi.
====Inquisition in the Spanish overseas empire====
{{see also |Mexican Inquisition|Peruvian Inquisition}}
 
==== Inkuisisi Spanyol di tanah jajahan ====
In the Americas, King Philip II set up three tribunals (each formally titled ''Tribunal del Santo Oficio de la Inquisición'') in 1569, one in [[Mexican Inquisition|Mexico]], [[Cartagena de Indias]] (in modern-day Colombia) and [[Peru]]. The Mexican office administered [[Real Audiencia of Mexico|Mexico]] (central and southeastern Mexico), [[Nueva Galicia]] (northern and western Mexico), the [[Audiencia Real|Audiencia]]s of [[Guatemala]] (Guatemala, Chiapas, El Salvador, Honduras, Nicaragua, Costa Rica), and the [[Spanish East Indies]]. The [[Peruvian Inquisition]], based in Lima, administered all the Spanish territories in South America and [[Panama]].{{citation needed|date=October 2012}}
{{see also |Inkuisisi Meksiko|Inkuisisi Peru}}
 
Pada tahun 1569, [[Felipe II dari Spanyol|Raja Felipe II]] membentuk tiga pengadilan inkuisisi (masing-masing bernama resmi ''Tribunal del Santo Oficio de la Inquisición'', "Pengadilan Jawatan Suci Inkuisisi") di Benua Amerika, masing-masing di [[Inkuisisi Meksiko|Meksiko]], [[Cartagena de Indias]] (sekarang Kolombia), dan [[Peru]]. Pengadilan inkuisisi di Meksiko membawahi [[Audiencia Real Meksiko|Meksiko]] (kawasan tengah dan tenggara Meksiko), [[Nueva Galicia]] (kawasan utara dan barat Meksiko), wilayah kewenangan ''[[Audiencia Real]]'' (pengadilan banding) [[Guatemala]] (mencakup Guatemala, Chiapas, El Salvador, Honduras, Nikaragua, Kosta Rika), dan wilayah kewenangan ''Audiencia Real'' [[Hindia Timur Spanyol]]. [[Inkuisisi Peru|Pengadilan inkuisisi di Peru]] bermarkas di kota Lima dan membawahi seluruh jajahan Spanyol di Amerika Selatan dan [[Panama]].
===Portuguese Inquisition===
{{Main|Portuguese Inquisition}}
[[File:1685 - Inquisição Portugal.jpg|thumb|A copper engraving from 1685: "Die Inquisition in Portugall"]]▼
 
=== Inkuisisi Portugis ===
The Portuguese Inquisition formally started in Portugal in 1536 at the request of King [[João III]]. [[Manuel I of Portugal|Manuel I]] had asked [[Pope Leo X]] for the installation of the Inquisition in 1515, but only after his death in 1521 did [[Pope Paul III]] acquiesce. At its head stood a ''Grande Inquisidor'', or General Inquisitor, named by the Pope but selected by the Crown, and always from within the royal family.{{citation needed|date=October 2012}} The Portuguese Inquisition principally focused upon the [[Sephardi Jews]], whom the state forced to convert to Christianity. Spain had [[Alhambra decree|expelled its Sephardi population in 1492]]; many of these Spanish Jews left Spain for Portugal but eventually were subject to inquisition there as well.▼
{{Main|Inkuisisi Portugis}}
▲[[File:1685 - Inquisição Portugal.jpg|thumb|A copper engraving from 1685: "Die Inquisition in Portugall", gambar gravir tembaga dari tahun 1685]]
▲TheInkuisisi PortuguesePortugis Inquisitionsecara formallyresmi startedterbentuk indi Portugal inpada tahun 1536 at the requestatas ofpermintaan KingRaja [[João III]].<!-- [[Manuel I of Portugal|Manuel I]] had asked [[Pope Leo X]] for the installation of the Inquisition in 1515, but only after his death in 1521 did [[Pope Paul III]] acquiesce. At its head stood a ''Grande Inquisidor'', or General Inquisitor, named by the Pope but selected by the Crown, and always from within the royal family.{{citation needed|date=October 2012}} The Portuguese Inquisition principally focused upon the [[Sephardi Jews]], whom the state forced to convert to Christianity. Spain had [[Alhambra decree|expelled its Sephardi population in 1492]]; many of these Spanish Jews left Spain for Portugal but eventually were subject to inquisition there as well.
 
The Portuguese Inquisition held its first ''auto-da-fé'' in 1540. The Portuguese inquisitors mostly focused upon the [[Jew]]ish [[New Christians]] (i.e. ''[[conversos]]'' or ''[[marranos]]''). The Portuguese Inquisition expanded its scope of operations from Portugal to its colonial possessions, including Brazil, [[Cape Verde]], and [[Goa Inquisition|Goa]]. In the colonies, it continued as a religious court, investigating and trying cases of breaches of the tenets of orthodox Roman Catholicism until 1821. King [[John III of Portugal|João III]] (reigned 1521–57) extended the activity of the courts to cover [[censorship]], [[divination]], [[witchcraft]], and [[bigamy]]. Originally oriented for a religious action, the Inquisition exerted an influence over almost every aspect of Portuguese society: political, cultural, and social.
Baris 139:
With the [[Protestant Reformation]], Catholic authorities became much more ready to suspect heresy in any new ideas,<ref>{{cite book|last= Stokes|first=Adrian Durham|author-link= Adrian Stokes (critic)|title=Michelangelo: a study in the nature of art|url=https://books.google.com/books?id=_E7epqLi2CwC|access-date= 2009-11-26|edition=2|series=Routledge classics|orig-year=1955|year=2002|publisher=Routledge|isbn=978-0-415-26765-6|page=39|quote=Ludovico is so immediately settled in heaven by the poet that some commentators have divined that Michelangelo is voicing heresy, that is to say, the denial of purgatory.}}</ref>
including those of [[Renaissance humanism]],<ref>Erasmus, the arch-Humanist of the Renaissance, came under suspicion of heresy, see
{{cite book|last=Olney|first=Warren|title=Desiderius Erasmus; Paper Read Before the Berkeley Club, March 18, 1920.|url=https://books.google.com/books?id=EdsdOSs6VRgC|access-date=2009-11-26|year=2009|publisher=BiblioBazaar|isbn=978-1-113-40503-6|page=15|quote=Thomas More, in an elaborate defense of his friend, written to a cleric who accused Erasmus of heresy, seems to admit that Erasmus was probably the author of ''Julius''.}}</ref> previously strongly supported by many at the top of the Church hierarchy. The extirpation of heretics became a much broader and more complex enterprise, complicated by the politics of territorial Protestant powers, especially in northern Europe. The Catholic Church could no longer exercise direct influence in the politics and justice-systems of lands that officially adopted Protestantism. Thus war (the [[French Wars of Religion]], the [[Thirty Years' War]]), massacre (the [[St. Bartholomew's Day massacre]]) and the missional<ref>{{cite book|last=Vidmar|first=John C.|author-link=John Vidmar|title=The Catholic Church Through the Ages|url=https://archive.org/details/catholicchurchth0000vidm|year= 2005|publisher=Paulist Press|location=New York|isbn=978-0-8091-4234-7|page=[https://archive.org/details/catholicchurchth0000vidm/page/241 241]}}</ref> and propaganda work (by the ''[[Sacra congregatio de propaganda fide]]'')<ref>{{cite book|last=Soergel|first=Philip M.|title=Wondrous in His Saints: Counter Reformation Propaganda in Bavaria|url=https://archive.org/details/wondrousinhissai0000soer|year=1993|publisher=University of California Press|location=Berkeley|isbn=0-520-08047-5|pages=[https://archive.org/details/wondrousinhissai0000soer/page/239 239]}}</ref> of the [[Counter-Reformation]] came to play larger roles in these circumstances, and the [[Roman law]] type of a "judicial" approach to heresy represented by the Inquisition became less important overall.
In 1542 [[Pope Paul III]] established the Congregation of the Holy Office of the Inquisition as a permanent congregation staffed with [[Cardinal (Catholic Church)|cardinals]] and other officials. It had the tasks of maintaining and defending the integrity of the faith and of examining and proscribing errors and false doctrines; it thus became the supervisory body of local Inquisitions.<ref>
[http://galileo.rice.edu/chr/inquisition.html "Christianity | The Inquisition".] The Galileo Project. Retrieved 2012-08-26</ref> Arguably the most famous case tried by the Roman Inquisition was that of [[Galileo affair|Galileo Galilei in 1633]].
Baris 160:
 
== Pranala luar ==
{{commons}}
{{Commons | Category:Inquisition}}
* [http://www.jewishvirtuallibrary.org/jsource/History/Inquisition.html Inquisisi] oleh Jewish Virtual Library
* [http://www.bede.org.uk/inquisition.htm FAQ mengenai Inkuisisi] oleh James Hannam
* [http://www.newadvent.org/cathen/08026a.htm Catholic Encyclopedia: "Inkuisisi"]
* [http://www.pbs.org/inquisition/ Arsip Rahasia Inkuisisi. PBS]
* [http://ic.net/~erasmus/RAZ247.HTM Inkuisisi Protestan: "Reformasi" Intoleransi dan Penganiayaan] {{Webarchive|url=https://web.archive.org/web/20080516070550/http://ic.net/~erasmus/RAZ247.HTM |date=2008-05-16 }} oleh [[Dave Armstrong]]
* [http://www.upenn.edu/gazette/0503/shea.html "The Immeasurable Curiousity of Edward Peters", p.4 as found in the Pennsylvania Gazzette, a publication of the University of Pennsylvania]
* [http://www.catholic.net/rcc/Periodicals/Dossier/1112-96/column3.html "One Cheer for the Inquisition" online copy of the Catholic Dossier article by Gerard Bradley, Professor of Law, University of Notre Dame.]
Baris 175:
* [http://galileo.rice.edu/chr/inquisition.html Galileo Project: Christianity: Inquisition]
* [http://www.gabrielbernat.es/espana/inquisicion/index.html Inkuisisi Spanyol (1478-1813) (dalam [[Bahasa Spanyol]])]
* [http://ttonline.iantt.pt/dserve.exe?dsqServer=calm6&dsqIni=Dserve.ini&dsqApp=Archive&dsqDb=Catalog&dsqCmd=overview.tcl&dsqSearch=(RefNo='PT-TT-TSO') Indeks jalannya acara pengadilan dan dokumen-dokumen lain dari Inkuisisi Portugis (dalam [[Bahasa Portugis]])] {{Webarchive|url=https://web.archive.org/web/20070930192008/http://ttonline.iantt.pt/dserve.exe?dsqServer=calm6&dsqIni=Dserve.ini&dsqApp=Archive&dsqDb=Catalog&dsqCmd=overview.tcl&dsqSearch=(RefNo='PT%28RefNo%3D%27PT-TT-TSO')%27%29 |date=2007-09-30 }}
* [http://www.omedia.org/Show_Article.asp?DynamicContentID=1976&MenuID=719&ThreadID=1014008 Yudaisme Bawah Tanah dalam Bayang-Bayang Inkuisisi,] {{Webarchive|url=https://web.archive.org/web/20071027041808/http://www.omedia.org/Show_Article.asp?DynamicContentID=1976&MenuID=719&ThreadID=1014008 |date=2007-10-27 }} Dr. Rivkah Shafek Lissak
* [http://www.chemins-cathares.eu/index_uk.php Jalan Kaum Cathar] {{Webarchive|url=https://web.archive.org/web/20070927095200/http://www.chemins-cathares.eu/index_uk.php |date=2007-09-27 }} oleh filsuf Yves Maris.
* [http://links.jstor.org/sici?sici=0021-6682(192410)2:15:2%3C213:TDOTI%3E2.0.CO;2-X L. D. Barnett, "Dua dokumen Inkuisisi", dalam ''The Jewish Quarterly Review'', New Ser., Jilid 15, No. 2 (Okt., 1924), hal. 213-239]
* [http://www.geschichteinchronologie.ch/k/inquisition/EncJud/index.html Inkuisisi atas umat Yahudi 1481-1834] {{Webarchive|url=https://web.archive.org/web/20110912013859/http://www.geschichteinchronologie.ch/k/inquisition/EncJud/index.html |date=2011-09-12 }} (dari Encyclopaedia Judaica 1971)
Diperoleh dari "https://wiki-indonesia.club/wiki/Inkuisisi"