First of all, the *Malleus *does appear to contradict earlier disciplinary rulings such as
Canon Episcopi. The earlier position
wasn’t just that witchcraft shouldn’t be followed, but that it shouldn’t be feared because it was just a delusion.
This isn’t a problem for Catholic claims of infallibility, though. Whatever may or may not be the case with earlier disciplinary canons, the
Malleus certainly was never officially sanctioned by the Church as a whole. It was the work of a couple of Dominicans who were actually rather unpopular and got into trouble several times with their superiors for their unhinged approach to witchcraft.
At the same time, their opinion on the reality of witchcraft was fairly commonly held. If I remember rightly, Sylvester Prierias (a very prominent Dominican theologian who served as Master of the Sacred Palace at the time of the 95 Theses) held to this view, for instance. It wasn’t official dogma at any time that I’m aware of, but it was a common theological opinion that contradicted earlier common theological opinion–the earlier opinion being official enough that you could incur canonical penalties for disagreeing with it.
So there certainly was a change, of the sort that there has been many times in Catholic history. Not enough to challenge basic Catholic claims about infallibility, but enough to show that the continuity of Catholic teaching is a bit more complex than some Catholics are willing to admit
It is
not true that this change in opinion was prompted by the Reformation. It took place in the late Middle Ages, decidedly before the Reformation. The biggest wave of witch killings did take place after the Reformation, and mostly in areas affected by the Reformation, though (in contrast to the claims sometimes made on this forum) it was not carried out exclusively or even predominantly by Protestants (Protestants and Catholics, in the affected areas, seem to have been equivalently enthusiastic as far as I can tell).
And yes, Catholic church officials did on occasion hand over witches to be burned, just as they did with heretics. However, secular authorities took more and more control over the process, and this corresponded with an increasing rate of death sentences. In the areas where centralized “Inquisitions” were in place (Spain, Portugal, and Rome), and thus where the Church retained more control over the prosecution of witchcraft, the death count was much lower. So it’s not true that the Church played no role, but it certainly didn’t play the primary role and was relatively much more rational and lenient in its approach than civil authorities were. (My immediate source for this summary is Brian P. Levack, “The Great Witch-Hunt,” in
Handbook of European History, 1400-1600, vol. 2, pp. 607-40, esp. 614-15. I’ve read other scholarly treatments of the subject in the past, which agree with this summary, but this is the text I have in front of me at the moment.)
Edwin