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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #54250 (https://www.gutenberg.org/ebooks/54250)
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-The Project Gutenberg eBook, The Albigensian Heresy, by Henry James Warner
-
-
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions 
-whatsoever.  You may copy it, give it away or re-use it under the terms of
-the Project Gutenberg License included with this eBook or online at 
-www.gutenberg.org.  If you are not located in the United States, you'll have
-to check the laws of the country where you are located before using this ebook.
-
-
-
-
-Title: The Albigensian Heresy
-
-
-Author: Henry James Warner
-
-
-
-Release Date: February 27, 2017  [eBook #54250]
-
-Language: English
-
-Character set encoding: UTF-8
-
-
-***START OF THE PROJECT GUTENBERG EBOOK THE ALBIGENSIAN HERESY***
-
-
-E-text prepared by deaurider, Chris Pinfield, and the Online Distributed
-Proofreading Team (http://www.pgdp.net) from page images generously made
-available by Internet Archive (https://archive.org)
-
-
-
-Note: Images of the original pages are available through
-      Internet Archive. See
-      https://archive.org/details/albigensianheres00warnuoft
-
-
-Transcriber's note:
-
-      Text enclosed by underscores is in italics (_italics_).
-
-      Small capitals have been replaced by full capitals.
-
-
-
-
-
-Studies in Church History
-
-THE ALBIGENSIAN HERESY
-
-
-by
-
-THE REV. H. J. WARNER. M.A.
-
-
-
-
-
-
-London:
-Society for Promoting
-Christian Knowledge
-New York & Toronto: the Macmillan Co.
-1922
-
-A Dissertation approved for the
-B.D. Degree, Cantab.
-
-Printed in Great Britain at
-The Mayflower Press, Plymouth. William Brendon & Son Ltd.
-
-
-
-
-INTRODUCTION
-
-
-The interest and importance of the so-called Albigensian Heresy[1] lie in
-the fact that while it bears "a local habitation and a name," its actual
-habitation was not local, and its name is misleading. Its origin must be
-traced back to pre-Christian Ages, and its fruits will remain for ages to
-come. Its current title is inexact and incomplete; _inexact_, because
-Albi was not the _fons et origo_ of a movement which, although it took
-deepest root in Southern France, was sporadic throughout Central and
-Western Europe; _incomplete_, because the movement was not one heresy, but
-many, defying rigid classification, heterogeneous, self-contradictory,
-yet united in opposition to the Church of Rome. It is a mere accident of
-history that the name is derived from Albi, for Albi was but one, and
-that by no means the most important town infected. The storm-centre was
-the great city of Toulouse, which Peter de Vaux-Sarnai describes as
-"Tolosa, tota dolosa," being, as he adds, seldom or never from its
-foundation free from heresy, fathers handing it on to their sons. The
-impact came at a time when the Church of Rome was putting forth all its
-power to extend its spiritual supremacy northward, and the Kingdom of
-France its territorial domains southward, and it suited their respective
-interests to unite their forces in a home-crusade against Southern
-France. Between the upper and nether millstones the body was crushed, but
-"its soul goes marching on." Its enemies declared it to be rank paganism
-(Manicheism)[2]: its adherents the purest form of Christianity
-(Catharism). An impartial investigation will, we think, show that neither
-claim can be substantiated. Impartiality, however, is not easily
-preserved. Most of the documentary evidence which has come down to us is
-biassed. The Church considered it its sacred duty to destroy all
-heretical literature as pestiferous: the heretics, equally, the archives
-of the early inquisitions, whenever they fell into their hands in their
-few military successes, on the ground that they were dangerous to their
-members and distortive of their doctrines. "No person," observes Francis
-Palgrave in his "History of the Anglo-Saxons," "ever can attempt any
-historical inquiry who does not bring some favourite dogma of his own to
-the task--some principle which he wishes to support--some position which
-he is anxious to illustrate or defend, and it is quite useless to lament
-these tendencies to partiality, since they are the very incitements to
-labour." It is because this is true of many who, with political and
-ecclesiastical predilections, have sought to confirm them by this
-controversy, that a fresh endeavour should be made to get at the facts of
-the case. On the one hand we must avoid reading into Homer what Homer
-never knew. On the other hand we must carefully precipitate the prose
-which is in solution in the poetry, and separate historical fact from
-fanatical fiction.
-
-[1] The word "heresy" (αἵρεσις) originally carried with it no censure,
-but rather approval. In classical Greek it means (1) "free choice"
-(abstract), (2) "that which is chosen," (3) "those who make the choice, a
-sect or school." In ecclesiastical Greek (LXX) it is used to render
-נְדָבָה, "a free-will offering" (Lev. xxii. passim); in the N.T. it
-means "an opinion," whether true, false or neutral, or "those who hold
-such opinions." The Pharisees (orthodox), the Sadducees (rationalist),
-the Christians (schismatic) are alike described as "heresy," where
-perhaps "school" or "party" would be the more modern rendering (Acts
-v. 17, xv. 5, xxiv. 5, 14, xxvi. 5, xxviii. 22). St. Paul's use wavers
-between an opinion which is the outcome of legitimate freedom of thought,
-and positive schism. (Cf. 1 Cor. xi. 19 with Gal. v. 20, where αἵρεσις is
-classed with διχοστασία.)
-
-[2] Ricchini, editor of Moneta's great work, begins his Dissertation:
-"Manichaeorum haereseos quae tertio Ecclesiae Seculo ex impuris Ethniorum
-ac Gnosticorum lacunis Manete Persa antesignato emergens, diu lateque
-pervagata est, sobolem et propaginem fuisse Catharos seu novos xii et
-xiii seculi Manichaeos nemo dubitat, qui utriusque Sectae dogmata, mores
-et disciplinam diligenter contulerit."
-
-
-
-
- CONTENTS
-                                              PAGE
-
- INTRODUCTION                                    5
-
- CHAPTER I
- THE SOURCE                                      9
-
- CHAPTER II
- THE SOIL                                       19
-
- CHAPTER III
- THE SEED                                       30
-
- CHAPTER IV
- THE SYSTEM                                     65
-
- CHAPTER IV (_continued_)
- RITES AND CEREMONIES                           80
-
- CHAPTER V
- A SUMMARY                                      88
-
-
-
-
- THE ALBIGENSIAN
- HERESY
-
-
-
-
-CHAPTER I
-
-THE SOURCE
-
-
-The origin of the Albigensian heresies was not indigenous, but imported,
-although the raw imports were quickly combined with the home products.
-Their vigorous growth and wide popularity were due to the peculiarly
-favourable conditions of the country at the time of their introduction.
-
-
-§ 1. NOT MANICHEAN
-
-The Church commonly labelled the heresy "Manichean," but the label was a
-libel. The word suited well the purpose of the Church, because the name
-"Manichean" had had for centuries sinister associations, aroused the
-utter detestation of the orthodox and brought down upon those accused of
-it the severest penalties of Church and State. It recalled the conflicts
-of the early Church with Gnosticism. It exercised a subtle fascination
-over Augustine, and although he afterwards combated it, yet even as
-Bishop, according to Julian of Eclanum--no mean critic--"he was not
-entirely free from its infection." The aggressiveness of Manicheism,
-albeit characteristically insidious and secretive, had, at the appearance
-of Catharism, become a spent force. The contrary opinion is based on
-inference, not historical data. The Dualism of the Manichees was not the
-Dualism of the Catharists, and there were other differences even more
-separative. No Manichean writer or leader or emissary has left the
-slightest trace of his name or influence upon Catharist propaganda. The
-eagerness with which this weapon was forged by the Church and the success
-with which it was wielded make us suspicious of its justice. Even Bernard
-of Clairvaux denies that the Catharists originated from Mani.[3]
-
-
-§ 2. NOT PRISCILLIAN
-
-Much the same may be said of the view, less widely held, that Catharism
-was a resurgence of Priscillianism, of the survival of which we have
-evidence as late as the beginning of the seventh century. It passed the
-Pyrenees into France. There was undoubtedly a close connection between
-Aragon and Toulouse. In their Dualism and Asceticism, in their study and
-canon[4] of the Scriptures the two movements had points of resemblance,
-but this is the utmost that can be said in favour of the theory. The
-Catharists neither claimed to have had their origin in Spain nor
-attempted to find there a favourable soil for planting their tenets. The
-slight support that they received was given for political or family
-reasons only. They used its nearer valleys and mountains as places of
-refuge, not spheres of propaganda.
-
-
-§ 3. NOT DONATIST
-
-The resemblance between the Donatists and Albigenses, in their attitude
-on the unworthiness of ministers affecting the validity of sacraments and
-even of the Church itself, affords no historical ground for the theory
-that that Schism left any seeds in France to germinate only after several
-centuries. That Schism was confined to North Africa. Apart from the
-presence of five Gallic Bishops, or assessors with the Bishop of Rome in
-the trial, Caecilian _v._ Donatus, ordered by the Emperor in A.D. 313,
-and the Council held at Arles in the following year, France had no
-interest in the Donatist controversy. The opposite was the case, for the
-Gallic Bishops were directed to intervene, and the Council was held in
-Gaul, because Gaul was immune from it, and its doctrinal isolation
-presumed an impartial platform for the disputants. Another point of
-resemblance between Donatists and Albigenses was that both alike objected
-to the coercive interference of the State in Church affairs.[5] But this
-and the unworthiness of ministers are "marks" of a Church which have been
-discussed in all ages, and are no evidence of historical connection.
-
-
-§ 4. PARTLY PAULICIAN
-
-We reach firmer ground in seeking a connection between the Catharists and
-the Paulicians. We cannot go so far as to say with Reinéri, himself once
-a Catharist, that the movement sprang from Bulgaria and Dalmatia, but
-there is evidence to show that the Catharists themselves did not dispute
-_some_ affinity. Paulician (corrupted into poplican, publican, etc.)[6]
-was an early appellation of the Catharist; and a comparison of their
-tenets and organization proves that there was too much in common to be
-ascribed to mere accident. In the ninth century the Paulicians of Armenia
-saw that circumstances were favourable for the dissemination of their
-creed among the Slavonic people. For in the early part of that century
-the Greek monks, Methodius and Cyril, had converted Bulgaria to
-Christianity, and its King, Boris, who wished to be on friendly terms
-with both the Frankish Kingdom and the Byzantine Empire, was baptized,
-and took the name of Michael after his godfather Michael III, the
-Byzantine Emperor. A special feature to be remembered in this work of
-conversion is that these two monks translated the New Testament from the
-Greek into the Bulgar language, and drew up a liturgy. They relied not
-only upon the spoken word, but also upon the written word "in a tongue
-understanded of the people"--a method of evangelization common to the
-Paulicians, Albigenses and Waldenses. Not only so, but the version
-current amongst the Western heretics can be shewn to be based upon the
-Greek and not upon the Vulgate. The Doxology of the Lord's Prayer is
-found in the New Testament of the Slavs and of the Catharists, derived
-from the later Greek MSS., but does not occur in the earliest codices or
-in the Vulgate. In Prov. viii. 22 the Catharists read ἔκτισε ("created")
-with the LXX, but the Vulgate (possedit) ἐκτήσατο ("possessed"). The
-Hebrew קָנָה may be rendered by either, but the former, frequently quoted
-by the Arians, to the alarm and perplexity of Hilary, against Athanasius,
-furnished the Church with grounds upon which to base a charge of Arianism
-against the Catharists. In the archives of the Inquisition of Carcassonne
-is a Latin version of the Apocryphal Narrative of the Questions of St.
-John and the Answers of Jesus Christ, at the end of which is a note:
-"This is a secret document of the heretics of Corcorezio, brought from
-_Bulgaria_ by Nazarius their Bishop, full of errors."
-
-The insistence upon the right of every nation to have the word of God in
-its own language was a principle common to Paulicians and Catharists,
-while the Papacy, holding that such a practice contributed to schism as
-well as heresy, endeavoured to thrust one version, the Latin, upon the
-whole Church, and refused permission to any but the clergy to read the
-Scriptures. The Oriental Church was scarcely more compliant. Sergius, of
-Tavia in Asia Minor, one of the ablest of the apostles of Paulicianism,
-was won over to the sect by a personal study of the Scriptures which, he
-had been taught, were to be read only by the clergy.[7] The story which
-comes from the Paulicians of Galatia of Asia Minor might be transferred
-almost word for word to describe similar conversions to Catharism in
-Gallia of France.
-
-Reverting to Bulgaria, Boris had desired to give Christianity an
-authoritative and organized position in his dominions, and for this
-purpose applied to Constantinople for a Bishop. Being refused, he
-appealed to Rome. But from the Pope he received an even sterner rebuff.
-However, jealousy gave what justice denied; for the Patriarch of
-Constantinople, on hearing of Rome's refusal, altered his tone and gave
-the King more than he asked, viz. one Archbishop and ten Bishops. We may
-be certain that these Greek prelates would do nothing to mitigate the
-antipathy which the Slavo-Greeks would feel towards Rome, and this
-antipathy deepened into a settled hatred when Rome, later, denied them
-the right to have the Scriptures in any language but Latin. These
-troublous times the Paulicians of Armenia, ever zealous propagandists,
-seized upon for spreading their doctrines. Their asceticism appealed
-strongly to monks in Bulgaria, Thrace, etc., and in many a monastery
-Paulicians were welcomed. Persecution also drove them westward, and when
-in A.D. 969 the Emperor Tzimisces established them in Philippopolis, it
-was a comparatively easy matter for them to transmit their doctrines
-along the great trade routes through Bosnia and Dalmatia across and
-around the Adriatic to Lombardy and France.
-
-At Philippopolis the Paulicians would find a sect called the Euchites
-already in possession, and, as the latter professed both an absolute and
-a mitigated Dualism, the two bodies would readily fraternize. The
-Euchites derived their name from εὐχή, because they regarded prayer as
-superior to all other Christian duties. But their Slavonic name was
-Bogomile, which, according to Euthymius, means "God, have pity,"[8] owing
-to their frequent use of this phrase in worship. Now "Bogomile" was a
-name frequently applied to the Catharists, nor did the Catharists
-repudiate it. Moreover, as will be shewn later, there is a close
-correspondence between the doctrines and practices of the Paulicians and
-Bogomiles and those of the Albigenses. These prevailed everywhere
-throughout the Byzantine Empire, and Crusaders and pilgrims could not
-fail to come across them. What more probable, then, than that Crusaders
-straggling and struggling homeward from defeat and disaster in Palestine,
-to which they had gone at the summons and with the blessing of Holy
-Church, should lend a sympathetic ear to those whose doctrines were
-commended by personal asceticism and communal philanthropy? The blessing
-had turned to a curse. They returned with the loss not only of health and
-wealth, but of reverence for and faith in Rome. The Pagan had beaten the
-Christian. Is it surprising that Catholicity should succumb to
-suggestions for a new version of Christianity which gave them a plausible
-and picturesque solution of the conflict between good and evil? Is it
-surprising that the soldiers of the conquered Cross should be the
-channels by which this concept flowed over those very countries from
-which these disgruntled warriors had set forth? Nor must we overlook the
-pilgrims and the Western mercenaries in the employ of the Eastern
-Emperors bringing back with them at least information of these sects,
-even though they did not agree with them.
-
-Again, there is some evidence that the Cathari were prepared to show
-deference, if not actual subordination, to the Paulicians. At the Synod
-held A.D. 1167 in St. Felix de Caraman[9] near Toulouse, at which were
-present Catharists from Lombardy and Italy, as well as France, Nicetas,
-the Paulician "Bishop" of Constantinople, attended by request and
-presided. His ruling that an absolute and not a relative Dualism was the
-true Creed of Catharism was accepted. The consecration which certain
-"Bishops" had received from Bulgaria he declared to be invalid, and he
-reconsecrated them by the imposition of his hands. The "Perfects,"
-fearing lest the Consolamentum[10] which they had received from such
-"Bishops" might also be invalid, received the rite again from this
-"Bishop" of the strict Paulicians. He instituted to the Sees of Toulouse,
-Carcassonne and the Valley of the Aran three "Bishops" whom these
-Dioceses had respectively elected. Lastly, he was consulted as to the
-delimitation of the Dioceses of Toulouse and Carcassonne, and his
-arbitration was accepted by all parties. His decision was avowedly based
-upon Eastern and primitive precedent, viz. of the Seven Churches of
-Asia--not by following the existing municipal and political boundaries of
-the State, but by considering solely the spiritual interests of the
-Church. The courtesy of inviting an eminent co-religionist to preside
-over the Synod's deliberations, and the impartiality to be expected from
-a disinterested stranger, fail to satisfy the terms of the equation. The
-authority which Nicetas exercised, acceptance of his consecration and
-consolamentum in place of the previous ones acknowledged as invalid
-through a doctrine, erroneous because out of harmony with that of the
-East, can only be explained on the ground that this Paulician Bishop of
-the East came to the West as the duly accredited representative of a
-foster-mother to her daughter Churches.
-
-The title by which the heretics were most widely known was that of
-Cathari. Unquestionably[11] derived from καθαρός, "pure," it points to
-Eastern associations. First met with in the second half of the twelfth
-century, it is the only appellation used of the heretics by Reinéri and
-Moneta.
-
-That a Gnostic element, undefined and indefinable, underlay and mingled
-with the Catholicism of the working classes cannot be denied, and if we
-can identify the sources of one or two strong streams feeding the
-Albigensian heresy, these do not necessarily exclude others whose sources
-evade us. In A.D. 890 Agobard, Archbishop of Lyons, discovered Gnostic
-elements in his antiphonary. The Declaration of Belief which a century
-later (A.D. 991) Gerbert published on his appointment to the
-Archbishopric of Rheims was obviously called forth by the prevalence of
-Docetic and Dualistic teaching in his Province: "I believe that Christ
-was the Son of God, that He took a human form from His mother, and in
-that body suffered, died and rose again. I believe that one and the same
-God was the originator of both the Old and New Testaments, that Satan was
-not originally evil, but had fallen into evil; that our present body and
-no other would rise again; that marriage and eating meat were both
-allowable."
-
-In A.D. 1016 an _Armenian_ anchorite was detected in Rome and denounced
-as a heretic, and scarcely escaped with his life. As "Armenian" became
-synonymous with heretic, we may assume that Armenians were frequent
-visitors to other places in the West, and that their heresy was Paulician.
-
-
-§ 5. PARTLY INDIGENOUS
-
-It is not therefore to Spain or Africa that we must look for the origin
-of the Albigensian heresy, but rather to the East, for in that direction
-the names Manichean, Bogomile, Bulgar, Paulician, Poplican[12] and
-Catharist point, but we can only speak in generalities. We cannot say of
-this heresy: "In the year ---- a band of missioners under ---- came to
-France to convert it to Catharism," as we can say of the English Church:
-"In the year 597 a band of missioners under Augustine came to England to
-convert it to Christianity." When we have stretched our historical data
-to their utmost capacity, when we have made full allowance for the
-devastation wrought by friend and foe--by friend in the destruction of
-the records against themselves of the Inquisition, by foe in the
-destruction of heretical literature--we are convinced that the imports
-from the East fail in quantity and quality to account for the Albigensian
-heresies as we find them in full vigour and variety. Their germs might
-have been found almost anywhere in Western Christendom in the Middle
-Ages, but the stimulus to growth came not from without, but from within.
-It was a spontaneous outburst of a profound discontent with a Church
-which by its Ultramontanism opposed all national independence, and by its
-unspirituality forfeited all respect for its creed. Just as the Church
-turned back to Aristotelian and Platonic philosophy to illuminate the
-mystical element--the relationship between the outward and the inward--in
-its own entity and in its Sacraments--a philosophy which had long lain
-dormant in her midst--so the Catharists turned back to Dualistic
-Gnosticism to illuminate the origin of good and evil, and its bearing
-upon ecclesiastical organization. But whereas the students of the North
-were attracted to dialectics, the light-hearted of the South of France
-were drawn to picturesque myths. It was an age when men everywhere, and
-especially in France, were devoting themselves to a reconsideration of
-the Church, in its essence, its doctrines and its activities; but while
-the Church forced facts to suit philosophic theories, the Catharists
-adopted and devised Dualistic theories to suit the facts. The Church
-claimed that its doctrines, such as that of the Holy Roman Empire or of
-Transubstantiation, were not new, but inherent in and developed from the
-authority and teaching of its Divine Head. The Catharists maintained that
-they were corruptions and profanities, weeds not fruit, and only when
-they were swept away would the Christian Church be pure and therefore
-powerful. How far circumstances favoured them falls now to be considered.
-
-[3] Sermones in Cant. LXVI.
-
-[4] Priscillianists rejected the Pentateuch but highly esteemed the
-Apocryphal "Ascension of Isaiah," and the "Memoirs of the Apostles."
-
-[5] Quid est imperatori cum ecclesia? ('Optatus,' III, _c._ 3.)
-
-[6] _v. infra_, p. 17, note.
-
-[7] Neander, "Ch. Hist." Vol. V pp. 346 _seq._ (Bohn).
-
-[8] This has been questioned. The word probably means "The friend of God"
-(Theophilus). So Gieseler, who says that the complete sentence in
-Slavonic for "Lord, have mercy" (Kyrie eleison) would be "Gospodine
-pomilui" (Schmidt Vol. II, pp. 284 _seq._).
-
-[9] A significant connection with Asia Minor.
-
-[10] _v. infra_, p. 83.
-
-[11] In Lombardy called Gazari. Mosheim thought Gazari to be the original
-form (and Cathari a corruption) from Gazar, the ancient Chersonese of the
-Taurus. But there is nothing to show there were Dualists there. Neander,
-while deriving Gazzari from the same place, distinguishes them from
-Cathari. Ketzer is the common German word for "heretic."
-
-[12] To the several solutions proposed of this word (_v._ Du Cange
-_s.v._), I would add the suggestion that it is a popular abbreviation of
-Philippopolicani, Philippopolis being the most active and most western
-centre of Paulician propagandism. Such popular abbreviations of
-cumbersome words are found in all languages.
-
-
-
-
-CHAPTER II
-
-THE SOIL
-
-
-§ 1. GALATIAN
-
-In order to understand the situation, political and ecclesiastical, in
-Southern France we must bear in mind that the Gauls of the West and the
-Galatae of the East were of the same stock, and that each branch, though
-several nations intervened, retained unimpaired its racial
-characteristics. Galli, Galatae, Keltae are but different forms of the
-same word. Livy would speak of Gauls in the East; Polybius of Galatians
-in the West. The Gauls were a warm-hearted people, but unstable in their
-friendships, impetuous and courageous in war, but unable to wear down a
-foe by stubborn endurance. As Cæsar noticed: "sunt in consiliis capiendis
-mobiles, et novis plerumque rebus student;" an opinion endorsed in modern
-times by one of their own nation--Thierry: "Une bravoure personnelle que
-rien n'égale chez les peuples anciens--un esprit franc, impétueux, ouvert
-à toutes les impressions, éminemment intelligent--mais, à côté de cela,
-une mobilité extrême, point de constance, une répugnance marquée aux
-idées de discipline et d'ordre." To these traits may be added vivid
-imagination, a fondness for song and poetry, a love of nature so intimate
-that allegory became reality.
-
-Gaul had become one of the perpetual conquests of Rome and had submitted
-to its governmental system, but nothing could eradicate its racial
-peculiarities. The Gaul was an individualist, the Roman an imperialist,
-and hence the Gaul might be conquered, but never destroyed. Now this
-imperialism which the Church took over from the State was developed
-vigorously and rapidly under Pope Gregory VII and his successors, and the
-insistence of it aroused a corresponding reaction in Gaulish nationalism.
-The Church had condemned Nominalism as inimical to Catholic unity, and
-had adopted the opposite scholastic theory of Realism as most agreeable
-to the theory of the Holy Roman Empire. This theory, however, now
-declared to be a dogma of the Catholic faith, struck at the root of
-national and individual independence. Such an independence France had
-constantly shewn, and it may be traced not only to the racial antipathy
-between Gaul and Pelagian, but to the fact that Western Gaul had never
-lost touch with its Eastern kin. Its Christianity from the earliest times
-was on Eastern rather than Western lines. Its monasticism was of the
-Oriental type. The letter which the Christians of Gaul in A.D. 177,
-describing the sufferings and deaths of the martyrs in the persecution,
-sent to "the brethren in Asia and Phrygia, having the same faith and hope
-of redemption with us," can only be explained on the assumption that they
-were of the same kith and kin. In fact, one of the martyrs, Alexander,
-was a Phrygian.[13] The Gallican Liturgy was Eastern (Ephesian), not
-Western.
-
-
-§ 2. SLAVONIC
-
-The spirit of independence which pervaded Southern France would be
-strengthened by its constant communication with Slavonia, for the Slavs,
-according to Procopius, had the same national characteristics. "They are
-not ruled by one man, but from the most ancient times have been under a
-democracy. In favourable and unfavourable situations all their affairs
-are placed before a common council." The "'Times' History of the World"
-says: "The Slavs are characterised by a vivacity, a warmth, a mobility, a
-petulance, an exuberance not always found in the same degree among even
-the people of the South. Among the Slavs of purer blood these
-characteristics have marked their political life with a mobile,
-inconstant and anarchical spirit.... The distinguishing faculty of the
-race is a certain flexibility and elasticity of temperament and character
-which render it adaptable to the reception and the reproduction of all
-sorts of diverse ideas." This likeness of temperament would naturally
-draw two nations together and account for the readiness with which the
-Gallican mind absorbed Slavonic propaganda.
-
-
-§ 3. NATIVE
-
-The country had been early converted to Christianity, and the dominant
-form of Christianity was now Roman. But when we speak of a country being
-"converted" in the Middle Ages, we must regard the statement with
-considerable qualifications. Conversions were often political
-conveniences, rather than personal convictions. The people followed their
-chiefs, accepted the Church's ministrations and attended her services,
-but knew next to nothing of Christian truth. In France two things
-contributed to this ignorance: (_a_) the official language of the Church
-being different from that of the people; (_b_) the slackness and refusal
-of the Church in providing services and sermons in a language which the
-people understood.
-
-Between the middle of the eighth and ninth centuries Latin was the
-language only of the learned and officials; the mass of the people ceased
-to understand it. Latin was sacrosanct, and to address God in any other
-language was profane. Hence the Church lost its spiritual hold upon the
-masses. "The hungry sheep looked up and were not fed." So serious was the
-situation that Charlemagne summoned five Councils at five different
-places, the most Southern being Arles, and ordered the Bishops to use the
-vulgar tongue in the instruction of their flocks. From this it is clear
-that the Bishops and Clergy were bilingual, but deliberately abstained
-from adopting in their pastoral work a language which their people could
-understand; even the Bible was a closed book. The heretics, on the
-contrary, were most zealous in supplying this want, particularly the
-Waldenses. Not only did they translate the whole of the New Testament and
-parts of the Old, but added notes embodying Sententiae or opinions of the
-Fathers. They contended that prayers in an unknown tongue did not profit.
-They knew by heart large portions of Holy Scripture[14] and readily
-quoted it in their discussions with the Church. The Catharists also had
-composed a little work called "Perpendiculum Scientiarum," or "Plummet of
-Knowledge" (cf. Is. xxviii. 17), consisting of passages of Scripture
-whereby Catholicism might be easily and readily tested. Not until the
-eleventh century do we come across in the West any translation into the
-vulgar tongue by the Church, and then only of Legends of Saints in the
-dialect of Rouen. In Southern France the vernacular which ultimately
-emerged was known as Langue D'Oc, and sometimes Provençal. "In its rise
-Provençal literature stands completely by itself, and in its development
-it long continued to be absolutely original. This literature took a
-poetic form, and this poetry, unlike classical poetry, is rhymed." No
-class of literature is more easily remembered than rhymed verse in common
-speech. The results of it, therefore, need not cause us surprise. It
-produced a sense of unity, of comradeship. Latin might be the language of
-the Church, but this was the language of the people. Its growth created a
-cleavage between Church and people, which the former sought to bridge by
-giving the latter accounts of miracles and legends in verse and prose in
-the Romance language, and by permitting them to sing songs of their own
-composition--and not necessarily sacred or even modest songs--in the
-Churches.[15] But the experiment or concession only served to secularize
-religion, and turned the services into amusements. Nor was it in accord
-with the real policy of Catholicism which was to prevent the people
-generally from forming their own opinions of Christianity by an
-independent study of the Scriptures--a policy which to the Gallican
-temperament would be particularly odious and exasperating.[16]
-
-
-§ 4. SECULAR ELEMENTS
-
-Secular causes also account for the growing unpopularity of the Church.
-On the one hand the seigneurs resented the increasing wealth and land
-encroachments of Bishops and Abbots. "In the eleventh century the fear of
-the approaching final judgment and the belief in the speedy dissolution
-of the world spread throughout all Europe. Some bestowed the whole of
-their possessions on the Church."[17] But when the donors recovered from
-their alarm, they regretted their sacrifice, and their descendants would
-be provoked every day at the sight of others in enjoyment of their
-ancestral lands. Moreover, the break-up of Charlemagne's vast kingdom
-threw great power into the hands of the Dukes and Counts. In their own
-domains they were practically autocrats. The only check upon their
-sovereignty came from the Church, whose Bishops and Abbots were often
-able to protect themselves by their own routiers or by ecclesiastical
-penalties, such as excommunication. But the lords countered this by
-thrusting their own nominees, often their own relations, into the most
-powerful and lucrative offices of the Church, or by keeping them vacant
-and appropriating their revenues. A semblance of legality was thrown over
-this practice by the fact that "the Bishoprics being secular fiefs, their
-occupants were bound to the performance of feudal service," and the
-investiture into the temporalities of the office belonged to the
-sovereign. Thus the freedom of the Church in the election and appointment
-of her officers was curtailed.
-
-
-§ 5. COMMERCE
-
-On the other hand, the increase of commercial prosperity broke down the
-feudal system. The merchants took advantage of the poverty of the Counts
-through constant wars by obtaining in exchange for loans certain
-privileges which, by charter, settled into the inalienable rights of the
-ville franche. They built for themselves fortified houses in the towns,
-and from them laughed to scorn the threats of the seigneurs. Their
-enterprise was constantly bringing money into the country: the
-non-productive Church was constantly sending it out. Trade with foreign
-countries created in commercial and industrial circles a sense of
-independence, and their enlarged outlook gave birth to a religious
-tolerance favourable to doctrines other than, or in addition to, those of
-Catholicism. Thus Peter Waldo, the merchant of Lyons, was moved to devote
-his wealth to disseminate the Word of God as freely as he disposed of his
-merchandise. These goods had to be made, and the actual manufacturers,
-especially the weavers, shared in the general prosperity and imbibed this
-freedom of thought. Erasmus' great wish, that the weaver might warble the
-Scriptures at his loom,[18] was anticipated by three centuries by the
-Albigenses, and especially by the Waldenses. So widely did heresy spread
-among these textile workers that heretic and tesserand became synonymous.
-At Cordes a nominal factory was set up, but in reality a theological
-school for instruction in Catharism.[19]
-
-
-§ 6. LITERATURE
-
-Although it suited the purpose of the Church to regard them as "unlearned
-and ignorant men," it was from the people that the Provençal literature
-emanated. The bourgeoisie encouraged poetry and art. The industrial
-classes turned in contempt from the stupid and impossible stories of
-saints to a personal study of the Scriptures and their patristic
-explanations. The Poor Men of Lyons were poor in spirit, not in pocket.
-Business ability and training enabled them to organize their movement on
-lines that were both flexible and compact, and their wealth supported
-their officers. Clerks could copy out their pamphlets, and their
-colporteurs or travellers could distribute them. At the beginning of the
-thirteenth century the Marquis of Montferrand, in Auvergne, just before
-his death, burnt a great quantity of books, especially those of
-Albigensian propaganda, which he had been collecting for forty years.
-(Stephen de Belleville, 85.) The Provençal, Arnauld, was a most prolific
-writer, and sold or gave to the Catholics little books deriding the
-saints of the Church. Moneta de Cremona, in his great work against the
-Albigenses, declares that he drew his information of their doctrines from
-their own writings, and quotes largely from a teacher called Tetricus, a
-dialectician and interpreter of the Bible. Tetricus was probably that
-William who was Canon of Nevers, returned to Toulouse in 1201, under the
-name of Theodoric, and was held in great esteem by the Albigenses for his
-knowledge.[20]
-
-
-§ 7. MORAL AND SPIRITUAL ELEMENTS
-
-But of all the causes of the unpopularity of the Church the unworthy
-lives of the clergy was the most potent, the evidence for which comes
-less from the accusations of the heretics than from the confessions of
-the Church itself. To allow immodest songs, composed by the people, to be
-sung in Church is sufficiently significant of the low standard of the
-clerical mind; but instances are given of the clergy themselves composing
-these songs. Agobard, Bishop of Lyons, found there a service-book
-compiled by an assistant Bishop (_chorepiscopus_) so indecent that he
-could not read it without a blush. The decrees of Councils throw a strong
-light upon the luxurious and worldly lives of Bishops and Clergy--their
-costly clothes, painted saddles and gold-mounted reins, joining in games
-of chance, their habit of swearing, and allowing others to swear at them
-without reproof, welcoming to their tables strolling players, hearing
-Mattins in bed, being frivolous when saying the Offices, excommunicating
-persons wrongfully, simony, tolerating clerical concubinage, dispensing
-with banns, celebrating secret marriages, quashing wills. These are not
-the slanders of heretics, but the testimony of the Church in formal
-assembly. The Pope, Innocent III, is equally scandalized. Writing of the
-Archbishop of Narbonne and its clergy, he exclaims: "Blind! dumb dogs
-that cannot bark! Simoniacs who sell justice, absolve the rich and
-condemn the poor! They do not keep even the laws of the Church. They
-accumulate benefices and entrust the priesthood and ecclesiastical
-dignities to unworthy priests and illiterate children. Hence the
-insolence of the heretics; hence the contempt of nobles and people for
-God and His Church. In this region prelates are the laughing stock of the
-laity. And the cause of all the evil is the Archbishop of Narbonne. He
-knows no other god than money. His heart is a bank. During the ten years
-he has been in office he has never once visited his Province, not even
-his own Diocese. He took five hundred golden pennies for consecrating the
-Bishop of Maguelonne, and when we asked him to raise subsidies for the
-Christians in the East he refused. When a Church falls vacant, he
-refrains from nominating an incumbent, and appropriates the income. For
-the same reason he has reduced by half the number of canons (eighteen)
-and kept the archdeaconries vacant. In his Diocese monks and canons
-regular have renounced their Order and married wives; they have become
-money-lenders, lawyers, jugglers and doctors." Even Papal Legates, sent
-to combat heresy, conformed to the same luxurious mode of life, and
-called down upon themselves the severe reproofs of Bishop Diego and Prior
-Dominic. Gaucelin Faidit wrote a play, called "The Heresy of the
-Priests," in which he flung back upon the Clergy the charges which they
-brought against the Cathari. It was acted with much applause before
-Boniface, Marquis of Montferrat, the friend of Raymond VI, Count of
-Toulouse (A.D. 1193-1202). Nor, indeed, could it be expected that those
-who shewed themselves so indifferent to the sacredness of their calling
-would do other than encourage violations of their prerogatives by the
-powers of this world. The Counts, therefore, according to Godfrey's
-Chronicle, handed over Churches to stupid persons or to their own
-relations, and that simoniacally. Such people shew themselves to be
-hirelings, shearing the sheep and not attending to their infirmities,
-and--what is worse--encouraging in sin those whom they ought to correct.
-The Bishops went about their dioceses exacting illegal taxes and
-exchanging procurations for indulgences.
-
-In contrast to all this was the life and character of the Catharists--for
-we may dismiss as incapable of proof the charges of extinguished lights,
-promiscuous intercourse, etc., which were but a réchauffé of the charges
-made against the early Christians. Catharism, which means Puritanism, was
-a constant and conspicuous protest to an age and people characterized by
-a _joie de vivre_. The asceticism of the "Perfect" in particular went
-beyond that of the severest monasticism, for they eschewed meat always,
-and not merely at certain times of the year, as well as all food produced
-by generation. Their relationship of the sexes was ultra-strict. Their
-word was their bond, and their religion forbade them to mar it with an
-oath. They possessed no money, and were supported by the community. Their
-simplicity and modesty in dress, their frugality, their industry, their
-honesty, kindled the respect, even the reverence, of the masses.[21] No
-hardships or dangers daunted their missionary ardour. When the Church
-attacked the heretics by means other than by fire and sword, she failed
-until the Dominicans copied their methods and the Franciscans their
-manners.
-
-[13] Οἱ ἐν Βιέννῃ καὶ Λουγδούνῳ τῆς Γαλλίας παροικοῦντες δοῦλοι Χριστοῦ,
-τοῖς κατὰ τὴν Ἀσίαν καὶ Φρυγίαν τὴν αὐτὴν τῆς ἀπολυτρώσεως ἡμῖν πίστιν
-καὶ ἐλπίδα ἔχουσιν ἀδελφοῖς. (Euseb., H.E., v. 1.)
-
-[14] Reinéri Saccho says he knew an ignorant rustic who could recite the
-book of Job word for word.
-
-[15] In sanctorum vigiliis in ecclesiis historicae (= histrionicae)
-saltationes, obsceni motus seu choreae fiunt ... dicuntur amatoria
-carmina vel cantilenae ibidem (Council of Avignon, Canon xvii, A.D. 1209).
-
-[16] Prohibemus--ne libros Veteris Testamenti aut Novi laici permittantur
-habere: nisi forte psalterium vel breviarium pro divinis officiis, aut
-horas beatae Mariae aliquis ex devotione habere velit. Sed ne praemissos
-libros habeant in vulgari translatos arctissime inhibemus (Council of
-Toulouse, Canon XIV, A.D. 1229).
-
-[17] Hegel's "Philosophy of History," Pt. IV, Sect. II.
-
-[18] Paracelsus, "Works," Vol. IV, p. 141.
-
-[19] Prob. in A.D. 1212, when the inhabitants fled to Cordes (then a mere
-hunting-box of the Counts of Toulouse) from St. Marcel, which was
-destroyed by Simon de Montfort. The date usually assigned to the founding
-of Cordes, viz. 1222, is wrong. _See_ "Records of the Académie imperiale
-des Sciences, Toulouse," Series 6, Vol. V. For this reference I am
-indebted to my friend, Col. de Cordes.
-
-[20] Nearly a century before this (_v. infra_) Henry, the successor of
-Peter de Bruis, wrote a book which Peter Venerabilis had seen himself,
-setting forth the several heads of the heresy.
-
-[21] Reinéri Saccho, a former Catharist (but not, as he is careful to
-point out, a Waldensian) and afterward an Inquisitor, says the heretics
-were distinguished by their conduct and conversation: they were sedate,
-modest, had no pride in clothes, did not carry on business dishonestly,
-did not multiply riches, did not go to taverns, dances, etc.; were
-chaste, especially the Leonists, temperate in meat and drink, not given
-to anger, always at work, teaching and learning, and therefore prayed
-little, went to Church, but only to catch the preacher in his discourse;
-precise and moderate in language. A man swam the River Ibis every night
-in winter to make one convert.
-
-
-
-
-CHAPTER III
-
-THE SEED
-
-
-We are now in a position to study more closely the documents from which
-an estimate may be formed of the beliefs and practices of those whom the
-Church exerted its full strength to destroy. Our task is not a simple
-one, because, as already stated, there was not one heresy, but many, and
-we are dependent for our knowledge of their tenets almost entirely upon
-their enemies whose _odium theologicum_ discounts their trustworthiness.
-
-
-§ 1. EYMERIC
-
-It may simplify our task if we set down the fourteen heads under which
-the Inquisitor Eymeric in his "Directorium Inquisitorum"[22] classifies
-what he calls "_recentiorum_ Manicheorum errores."
-
-(1) They assert and confess that there are two Gods or two Lords, viz. a
-good God, and an evil Creator of all things visible and material;
-declaring that these things were not made by God our heavenly Father ...
-but by a wicked devil, even Satan ... and so they assume two Creators,
-viz. God and the Devil; and two Creations, viz. one of immaterial and
-invisible things, the other of visible and material.
-
-(2) They imagine that there are two Churches, one good, which they say is
-their own sect, and declare to be the Church of Jesus Christ; the other,
-however, they call an evil Church, which they say is the Church of Rome.
-
-(3) All grades, orders, ordinances and statutes of the Church they
-despise and ignore, and all who hold the Faith they call heretics and
-deluded, and positively assert (_dogmatizant_) that nobody can be saved
-by the faith (_in fide_) of the Roman Church.
-
-(4) All the Sacraments of the Roman Church of our Lord Jesus Christ, viz.
-the Eucharist, and Baptism performed with material water, also
-Confirmation and Orders and Extreme Unction and Penance (_poenitentia_)
-and Matrimony, all and singular, they assert to be vain and useless.
-
-(5) They invent, instead of holy Baptism in water, another _spiritual_
-Baptism, which they call the Consolation (_consolamentum_)[23] of the
-Holy Spirit.
-
-(6) They invent, instead of the consecrated bread of the Eucharist of the
-Body of Christ, a certain bread, which they call "blessed bread," or
-"bread of holy prayer," which, holding in their hands, they bless
-according to their rite, and break and distribute to their
-fellow-believers seated.
-
-(7) Instead of the Sacrament of Penance they say that their sect receives
-and holds a true Penance (_poenitentia_), and to those holding the said
-sect and order, whether they be in health or sickness, all sins are
-forgiven (_dimissa_), and that such persons are absolved from all their
-sins without any other satisfaction, asserting that they themselves have
-over these the same and as great power as had Peter and Paul and the
-other Apostles ... saying that the confession of sins which is made to
-the priests of the Roman Church is of no avail whatever for salvation,
-and that neither the Pope nor any other person of the Roman Church has
-power to absolve anyone from his sins.
-
-(8) Instead of the Sacrament of carnal Matrimony between man and woman,
-they invent a spiritual Matrimony between the soul and God, viz. when the
-heretics themselves, the perfect or consoled (_perfecti seu consolati_),
-receive anyone into their sect and order.
-
-(9) They deny the Incarnation of our Lord Jesus Christ from Mary ever
-virgin, asserting that He had not a true human body, etc., but that all
-things were done figuratively (_in similitudinem_).
-
-(10) They deny that the Blessed Virgin Mary was the true mother of our
-Lord Jesus Christ; they deny also that she was a woman of flesh
-(_carnalem_). But they say their sect and order is the Virgin Mary, and
-that true penance (_poenitentia_) is a chaste virgin who bears sons of
-God when they are received into their sect and order.
-
-(11) They deny the future resurrection of human bodies, imagining,
-instead, certain spiritual bodies.
-
-(12) They say that a man ought to eat or touch neither meat nor cheese
-nor eggs, nor anything which is born of the flesh by way of generation or
-intercourse.
-
-(13) They say and believe that in brutes and even in birds there are
-those spirits which go forth from the bodies of men when they have not
-been received into their sect and order by imposition of hands, according
-to their rite, and that they pass from one body into another; wherefore
-they themselves do not eat or kill any animal or anything that flies.
-
-(14) They say that a man ought never to touch a woman.
-
-
-§ 2. ADEMAR
-
-The earliest mention of the heterodox as _Manichees_ is found in Ademar,
-a noble of Aquitaine, who says: "Shortly afterwards (A.D. 1018) there
-arose throughout _Aquitaine_ Manichees, seducing the people. They denied
-Baptism and the Cross, and whatever is of sound doctrine. Abstaining from
-food, they appeared like monks and feigned chastity, but amongst
-themselves they indulged in every luxury and were the messengers of
-Anti-Christ, and have caused many to err from the faith."[24]
-
-
-§ 3. COUNCIL OF ORLEANS
-
-These "Manichees" may have fled from the theological school at Orleans
-where heresy had been detected and punished only the year before,
-although neither Glaber Radulf[25] nor Agono, of the monastery of St.
-Peter's, Chartres,[26] both contemporaries, denominates them Manichees.
-The proceedings of the Council of Orleans, though beyond our area, is of
-interest to us, because of the eminence and influence of its theological
-school, and also because the Queen, Constance, was daughter of Raymond of
-Toulouse, she having married Robert after he had been compelled to
-divorce his first wife, Bertha. The heresy, by whatever name it reached
-or left Orleans, probably affected Southern France, for it is stated that
-the heresy was brought into Gaul by an _Italian_ woman "by whom many in
-_many_ parts were corrupted." The "depravity" of the heretics was spread
-secretly, and was only disclosed to the King by a nobleman of Normandy,
-named Arefast, who became acquainted with the existence of the heresy
-through a young ecclesiastic, Heribert. At the Council (_A.D._ 1022)
-which the King summoned, and which consisted of many Bishops, Abbots and
-_laymen_,[27] the three ringleaders, Stephen, the Queen's Confessor,
-Heribert, who had filled the post of ambassador to the King of France,
-and Lisois, all famous for their learning, holiness and generosity,
-declared that everything in the Old and New Testaments about the Blessed
-Trinity, although authority supported it by signs and wonders and ancient
-witnesses, was nonsense; that heaven and earth never had an author, and
-are eternal; that Jesus Christ was not born of the Virgin Mary, did not
-suffer for men, was not placed in the sepulchre, and did not rise again
-from the dead; that there is no washing away of sins in Baptism; that
-there is no sacrament of the Body and Blood of Christ at the consecration
-by a priest; intercessions of saints, martyrs and confessors are
-valueless. Arefast, the informer, said he asked wherein then he could
-rest his hope of salvation; he was invited to submit to their imposition
-of hands, then he would be pure from all sin, and be filled with the Holy
-Spirit Who would teach him the depths and true meaning (_profunditatem et
-veram dignitatem_) of all the Scriptures without any reserve. He would
-see visions of Angels who would always help him, and God his Friend
-(_comes_) would never let him want for anything.[28] They were like the
-Epicureans, and did not believe that flagitious pleasures would be
-punished, or that piety and righteousness--the wealth of
-Christians--would receive everlasting reward. Arefast also brings against
-them the odious charges of extinguished lights and promiscuous
-intercourse; the children thus begotten were solemnly burnt the day after
-their birth, their ashes preserved and given to the dying as a Viaticum.
-Threatened with death by fire, they boasted that they would escape from
-the flames. Sentenced to death, the King feared lest they should be
-killed in the Church and commanded Queen Constance to stand on guard at
-the door. But the Queen herself got out of hand, for as the condemned
-heretics came forth she gouged out (_eruit_) with a staff the eye of
-Stephen, her late confessor. As soon as they felt the fire, they cried
-out that they had been deceived by the Devil, and that the God and Lord
-of the universe, Whom they had blasphemed, was punishing them with
-torture temporal and eternal. Some of the bystanders were deeply moved
-and endeavoured to rescue them, but in vain. The number who perished
-varies between fourteen and ten. "A like fate met others who held a like
-faith," says Glaber, "and thus the Catholic faith was vindicated and
-everywhere shone more brightly."
-
-The Council's investigations also brought to light the fact that a Canon
-of Orleans, and Precentor, called Theodotus (_Dieudonné_), had three
-years before died in heresy, although he pretended to live and die in the
-communion of the Church. On this deception being discovered, his body was
-exhumed by order of Bishop Odalric and thrown away. It will be noted that
-the Council does not call them Manichees or any other name. In fact, with
-the exception of Ademar, no one for nearly a century identifies the
-heretics with Manicheism. They are not labelled at the Council of
-Charroux in A.D. 1028 (or 1031). At the Council of Rheims in A.D. 1049
-they are vaguely spoken of as "new heretics who have arisen in France."
-The Council of Toulouse in A.D. 1056 condemned in its thirteenth Canon
-certain heretics, but does not specify their errors. In A.D. 1110 in the
-Diocese of Albi, Bishop Sicard and Godfrey of Muret, Abbot of Castres,
-attempted to seize some heretics already excommunicated, but were
-prevented by nobles and people; but they are only colourlessly described
-as:
-
-  Astricti Satanae qui sunt anathemate diro,
-    Noluntque absolvi restituique Deo.[29]
-
-
-§ 4. COUNCIL OF TOULOUSE
-
-Another Council held at Toulouse in A.D. 1119, presided over by the Pope,
-Callistus III, is more precise, but does not denominate them. By its
-third Canon it enacted: "Moreover, those who, pretending to a sort of
-religion, condemn the Sacrament of the Body and Blood of the Lord, the
-Baptism of children, the priesthood and other ecclesiastical orders and
-the compacts of lawful marriage, we expel from the Church of God as
-heretics and condemn them, and enjoin upon the secular powers (_exteras
-potestates_) to restrain them. In the bonds of this same sentence we
-include their defenders until they recant."
-
-
-§ 5. PETER DE BRUIS
-
-A new heresiarch now comes upon the scene in the person of Peter de
-Bruis, of whom nothing previous is known, except that according to
-Alfonso à Castro he was a Gaul of Narbonne. We first hear of him from
-Maurice de Montboissier, better known as Petrus Venerabilis, Abbot of
-Cluny, who addressed an open letter "to the lords, fathers and masters of
-the Church of God, the Archbishops of Arles and Embrun" and certain
-Bishops. As the Abbot died in A.D. 1126(7), and the heresiarch laboured
-for twenty years in promulgating his teaching, he was contemporary with
-the Council of Toulouse of A.D. 1119,[30] and its condemnation may have
-been directed in part against his followers, who were called
-Petrobrusians. The letter of the Abbot has a preface which is not his,
-but which was written after his death. This preface sums up the tenets of
-the Petrobrusians under five heads:
-
-(1) They deny that little children under years of discretion
-(_intelligibilem aetatem_) can be saved by the baptism of Christ, and
-another's faith cannot benefit those who cannot use their own ... for the
-Lord said, "Whosoever _believed_ and was baptized was saved."
-
-(2) Temples and Churches ought not to be built, and those already built
-ought to be pulled down, and sacred places for praying were not necessary
-to Christians, since equally in tavern or church, in market or temple,
-before altar or stall, God, when called upon, hears and hearkens to those
-who deserve.
-
-(3) All holy crosses should be broken up and burnt, since that instrument
-by which Christ was so fearfully tortured and so cruelly put to death was
-not worthy of adoration, veneration or any other worship, but in revenge
-for His torments and death should be dishonoured with every kind of
-infamy, struck with swords and burnt.
-
-(4) Not only do they deny the truth of the Body and Blood of the Lord in
-the Sacrament daily and continually offered up in the Church, but declare
-that it is absolutely nothing and ought not to be offered to God.
-
-(5) They deride sacrifices, prayers, alms and other good things done by
-the faithful living for the faithful departed, and affirm that these
-things cannot help any of the dead in the smallest degree.[31] Also "they
-say God is mocked by Church hymns, because He delights in pious desires,
-and cannot be summoned by loud voices or appeased by musical notes."[32]
-
-In the letter itself Peter Venerabilis points out to the prelates that in
-their parts the people were re-baptized, churches profaned, altars thrown
-down, crosses burnt. Meat was publicly eaten on the very day of the
-Lord's Passion, priests were scourged, monks imprisoned and compelled by
-terrors and tortures to marry. "The heads, indeed, of these pests by
-God's help as well as by the aid of Catholic princes you have driven out
-of your territories. But the slippery serpent, gliding out of your
-territories, or rather driven out by your prosecution, has betaken itself
-to the Province of Narbonne, and whereas with you it used to whisper in
-deserts and hamlets in fear, it now preaches boldly in great meetings and
-crowded cities. But let the most distant shores of the swift Rhone and
-the champaign adjacent to Toulouse, and the city itself, more populous
-than its neighbours, drive out this opinion; for the better informed the
-city is, the more cautious it ought to be against false dogma." Peter de
-Bruis was burnt by the faithful in revenge for the crosses which he had
-burnt.
-
-
-§ 6. HENRY OF CLUNY
-
-But "the blood of the martyrs is the seed of the Church," whether that
-Church be true or false, and the mantle of Peter de Bruis fell strangely
-upon Henry, a fellow monk at Cluny of Peter Venerabilis. Henry, "haeres
-nequitiae ejus," with many others "doctrinam diabolicam non quidem
-emendavit sed immutavit," and wrote it down in a volume which Peter
-himself had seen, and that not under five heads, but several. "Haeres,"
-however, must be loosely interpreted with regard to both time and
-teaching. For Henry had already been wonderfully successful as a
-revivalist elsewhere, and his teaching did not entirely coincide with
-that of Peter de Bruis. For instance, whereas the latter burnt the cross,
-Henry had one carried before him and his followers when he entered towns
-and villages, and made it the emblem and inspiration of a life of
-self-denial, to which his own monastic training would predispose him. So
-far from calling for the destruction of sacred buildings, he used them,
-when he obtained permission--as he did from Bishop Hildebert--for his
-mission preaching. He insisted upon the celibacy of the clergy, but
-regulated in minute detail the marriage of the laity. In fact, it is not
-easy to see how his teaching could be called heretical, unless it were
-his opposition to saint-worship, and doubtless he would have been allowed
-to move about freely had he not denounced the luxurious lives of the
-clergy and exposed them to the contempt and insults of the people.
-Arrested in A.D. 1134 he was condemned for heresy at the Council of Pisa,
-and imprisoned there; but he was released and returned to France, where
-he laboured in and around Toulouse and Albi, and met with remarkable
-success, not only amongst the laity, but even amongst the clergy; so much
-so, indeed, that the Churches were emptied of both, in order that priest
-and people might join the sect, which, after its leader, was called
-Henricians. Not until A.D. 1148 was he finally suppressed. Brought before
-a Council at Rheims he was sentenced to imprisonment for life, a
-punishment which goes to shew that he was not regarded as a heretic, but
-as a firebrand whose inflammatory activity must, for the peace of the
-Church, be extinguished. Reform of life rather than reform of doctrine
-was the aim of Henry's mission.
-
-
-§ 7. RALPH ARDENS
-
-But although that mission was successful, it did not absorb all the
-anti-church movements. The Dualistic creed still obtained in many parts
-of Southern France, as Radulf Ardens[33] ("Sermons," p. 325) declared:
-"Such to-day, my brethren, are the Manichean heretics, for they have
-defiled our fatherland of Agen. They falsely assert that they keep to the
-Apostolic life, saying that they do not lie or swear at all; on the
-pretence of abstinence and continence they condemn flesh-food and
-marriage. They say that it is as great a sin to approach a wife as it is
-a mother or daughter. They condemn the Old Testament, and receive only
-some parts of the New. But what is more serious is they preach that there
-are two authors of Nature (_rerum_), God the author of things invisible,
-and the Devil the author of things visible. Hence, they secretly worship
-the Devil, because they believe him to be the creator of their body. They
-say that the Sacrament of the Altar is plain (_purum_) bread. They deny
-Baptism. They preach that no one can be saved except by their hands. They
-deny also the resurrection of the body."
-
-
-§ 8. BERNARD OF CLAIRVAUX
-
-Bernard of Clairvaux (b. A.D. 1091), however, refuses to connect the
-heretics with any human founder, Mani, Peter de Bruis, or Henry. "These"
-(heretics), he exclaims,[34] "are sheep in appearance (_habitu_), foxes
-in cunning, wolves in cruelty. They are rustics, ignorant and utterly
-despicable, but you must not deal with them carelessly.... They prohibit
-marriage, they abstain from food. The Manicheans had Mani for chief and
-instructor, the Arians Arius, etc. By what name or title do you think you
-can call these? By none, for their heresy is not of man, and they did not
-receive it through man. It is by the deceit of devils.... Still some
-differ from the rest, and profess that marriage should be contracted only
-between bachelors and virgins (_inter solos virgines_). They deny that
-the fire of purgatory remains after death."
-
-
-§ 9. COUNCIL OF TOURS
-
-But something more official, more imposing than separate and isolated
-denunciations and condemnations of individuals was demanded by reason of
-the rapid and extensive growth of these heresies. Accordingly a Council
-met at Tours in A.D. 1163, the title of the fourth Canon of which is:
-"That all should avoid the company (_consortium_) of the Albigensian
-heretics." Here, for the first time, I believe, we meet with the name
-Albigenses as a distinct religious sect. The heresy is, if the title is
-authentic, directly and officially connected with these people, although
-Toulouse, and not Albi, is specifically mentioned in the Canon itself.
-The fourth Canon says: "In the parts of Toulouse a damnable heresy has
-lately arisen, and like a canker is slowly diffusing itself into the
-neighbouring localities, and has already infected Gascony[35] and many
-other provinces. The Bishops and Priests of the Lord in those parts we
-enjoin to be on their guard and under threat of anathema forbid anyone to
-receive any known to be followers of that heresy." They were to boycott
-them. Catholic princes were to arrest them and confiscate their goods.
-Their conventicles were to be carefully sought for, and, when discovered,
-forbidden. But it is remarkable that what this "damnable heresy"
-consisted of is not defined, and, however damnable, the penalties are
-comparatively mild--neither prison nor death.
-
-
-§ 10. COUNCIL OF LOMBERS
-
-Whether the Tolosan authorities resented being dictated to by a Council
-of Tours, or whether they connived at the heresy they were directed to
-suppress, we cannot say. But, at any rate, the Canon proved ineffective,
-and it was found necessary to call another Council, and that in the
-infected area itself. But it was deemed inadvisable to summon it to meet
-in any of the large towns, either, because in the quietness of a small
-town the business could be transacted with greater thoroughness (cf.
-Nicea in preference to Byzantium) or because the feeling against the
-Church in the large centres of population made it unsafe. Accordingly
-Lombers, a small town in the Diocese of Albi, was decided upon, and here
-the most important Council which had so far met, to deal with this
-"damnable heresy," assembled, either in A.D. 1165 or A.D. 1176,[36] but
-the earlier date is probably correct. Amongst those who were present were
-the Archbishop of Narbonne, the Bishops of Nimes, Agde, Toulouse and
-Lodève, eight Abbots, four of whom were of the Diocese of Albi, as well
-as Trenveçal, Viscount of Albi, Béziers and Carcassonne. Other princes
-were conspicuous by their absence. Binius honours it with the title of
-"the Gallican Council against the Albigenses," as if all Southern France
-were represented; while the official account says that its sentence was
-directed against those who called themselves "Boni homines."[37] Now, for
-the first time apparently, an official _inquiry_ was held. The matter was
-not left to hearsay, but the heretics were given an opportunity to speak
-for themselves. Certain of their leaders, of whom Olivier was the chief,
-were cited to appear before the Council, and the examination was
-conducted by Gaucelin, Bishop of Lodève, at the instance of Gerald,
-Bishop of Albi. (1) They answered that they rejected the whole of the Old
-Testament, but accepted "the Gospels, the Epistles of Paul, the seven
-canonical (Catholic?) Epistles and the Acts of the Apostles and the
-Apocalypse." (2) They would say nothing about their Creed unless they
-were forced. (3) As for the Baptism of little children, and whether they
-were saved, they would say nothing, but would quote from the Gospels and
-Epistles. (4) Questioned on the Sacrament of the Body and Blood of the
-Lord as to where it was consecrated, through whom they received it, and
-who received it, and whether the consecration was affected by the good or
-evil character of him who consecrated, they replied that those who
-received it worthily were saved, and those who received it unworthily
-acquired to themselves damnation, and added that it was consecrated by
-every good man, whether clerical or lay. Further than this they would not
-answer, maintaining that they ought not to be compelled to answer
-concerning their Creed. (5) About Matrimony they answered evasively,
-sheltering themselves behind a quotation from St. Paul's Epistle. (6)
-With regard to Penance, whether it is efficacious for salvation at the
-end of life, whether soldiers, mortally wounded, would be saved if they
-repented at the end, whether each one ought to confess his sins to the
-priests and ministers of the Church, or to any layman whatever, or of
-whom St. James spake: "Confess ye your sins one to another," they said it
-sufficed for the weak to confess to whomsoever they would; and as for
-soldiers they would say nothing, because St. James says nothing, but only
-about the sick. Gaucelin inquired whether, in their opinion, contrition
-of heart and oral confession were alone sufficient, or whether it was
-necessary that reparation be made after penance by fasts, scourgings,
-alms and lamentation for their sins, if opportunity for such presented
-itself. Their reply was that James said only this--that they should
-confess and be saved, and they did not wish to be better than the
-Apostle. Many things they volunteered, as that we should swear not at
-all, as Jesus said in the Gospel and James in his Epistle; that Paul said
-in his Epistle what sort of men were to be ordained Bishops and
-Presbyters, and if men of other character were ordained, they were not
-Bishops and Presbyters, but ravening wolves and hypocrites and seducers
-... wearing white robes and gemmed rings of gold; and therefore obedience
-should not be given them, since they were bad men, not good teachers, but
-mercenaries. The Council pronounced them guilty, and drew up a Refutation
-of their errors taken from the New Testament only. They retorted that the
-Bishop who pronounced the Sentence was himself a heretic, and turning to
-the people they said: "We believe"--and here they rehearsed the Articles
-of the Apostles' Creed, but omitting "the Holy Catholic Church." "We
-believe in confession of heart and mouth. We believe that he who does not
-eat the Body of Christ is not saved, and that it is not consecrated
-except in the Church, and by a priest, good or evil, and that it is not
-better done by a good priest than by an evil. We believe that no one is
-saved except by baptism, and that little children are saved by baptism.
-We believe that married people are saved." They further declared that
-they would believe anything that could be proved from the Gospels and
-Epistles, but that they would swear to nothing.
-
-The result, or rather lack of results, of this Council is perplexing.
-Either Gaucelin was a poor examiner, or was afraid to press his
-examination too far. Had he been a better or a bolder examiner, he must
-have quickly discovered that the differentiation between the Old and the
-New Testaments was due to strong Dualistic tendencies. Also, this Council
-was the most formidable array of the powers that be which the heretics
-had had to face. Yet no penalties are imposed, much less inflicted upon
-the guilty. The Council contents itself with a mere Refutation. The most
-probable explanation is that the people were not overawed by the move of
-the Church authorities from Tours to Lombers, and the latter were not
-ready for an explosion. The heretics candidly avowed that their answers
-were _ad captandum vulgus_, "propter dilectionem et gratiam vestri," and
-the Council did not venture further than the mild objection: "Vos non
-dicitis, quod propter gratiam Domini dicatis."
-
-
-§ 11. A PREACHING EXPERIMENT
-
-No help was to be expected at this time from the Pope in the suppression
-of heresy either in the South of France or the North of Italy, for he had
-more than he could manage in his struggle with Barbarossa and his
-Anti-pope. The Council had done little more than advertise its own
-weakness and the strength of the heretics. The Church therefore
-determined upon new methods, meeting preaching by preaching. Persuasion
-is better than force, but persuasion is more effective when coupled with
-force--or hints of severe penalties for contumacy. The Kings of France
-and England sent out the Cistercian monk, Peter Chrysogonus, Cardinal and
-Legate, with certain Archbishops and Bishops "ut _praedicatione sua_
-haereticos illos ad fidem Christianam converterent," Raymond, Count of
-Toulouse and Raymond, Count of Castranuovo, and others lending them
-secular support. This move proved more successful than the Council, and
-many yielded. Sometimes the Commission would summon or invite the
-heretics to be more explicit as to their creed, granting them a safe
-conduct _eundi et redeundi_. Under these conditions two heresiarchs came
-forward, called Raymond and Bernard, and produced a certain paper in
-which they had drawn up the articles of their faith. But they could
-scarcely speak a word of Latin, and the Court "condescended" to hold the
-discussion in the vulgar tongue. They answered, "sane et circumspecte, ac
-si Christiani essent;" so much so indeed, that they were charged with
-deliberate lying, and accused of holding the usual erroneous opinions
-with which previous investigations have made us familiar. This they
-strenuously denied. They even asserted their belief that "panis et vinum
-in corpus et sanguinem Christi vere transubstantiabantur." But to this
-creed they would not swear, deeming oaths unlawful. The Court regarded
-this avowal as a mere cloke of duplicity and condemned and excommunicated
-them. This sentence Peter Chrysogonus justified in an open letter, and
-Henry of Clairvaux, who accompanied him, in a similar letter declared
-that if they had deferred their visit for three years scarcely anyone
-would have remained orthodox.
-
-
-§ 12. THIRD LATERAN COUNCIL
-
-Alexander III, having composed his differences with Frederick Barbarossa
-and the Anti-pope, summoned, in _A.D._ 1179, the third Lateran Council.
-It was described as "A magnificent Diet of the Christian world." Over one
-thousand Bishops and Abbots (amongst them English[38], Irish[39] and
-Scotch), were present, besides many of the inferior clergy and
-representatives of Emperor and Kings. By its twenty-seventh Canon it
-condemned the heretics of Gascony, Albi and the parts about Toulouse,
-going under several names. If they died in sin no masses were to be said
-for their souls, nor were they to receive Christian burial.[40] One
-incident, however, at this Council, which received but scant notice at
-the time, has an important bearing upon our subject. This was a
-deputation of two Waldenses who begged official recognition of their
-movement from the Pope. We are concerned here only with their doctrines,
-which they professed to draw entirely from the Bible and the
-authoritative utterances of the Saints (_auctoritates sanctorum_). Had
-Alexander III been a Pope of statesmanlike prescience, the Preaching
-Orders which eventually saved the Church might have been anticipated by
-some thirty years. These Waldenses had no certain dwelling-place,
-travelled barefoot, wore woollen clothes only, had no private property,
-but "had all things in common," they followed naked the naked Christ. The
-Pope, to whom they gave a book containing the text of the Psalter with
-notes and several other books of "either Law," approved of their vow of
-voluntary poverty, but refused them permission to preach, unless the
-clergy (_sacerdotes_) asked them. Walter Mapes, an Englishman, afterwards
-a Franciscan, tells us ("De Nugis" i. 31) that he met the Waldenses in
-Rome. He calls them ignorant and unlearned, and by command of the Pope
-entered into conversation with them, asking them at first the easiest
-questions, e.g. "Did they believe in God the Father? and in the Son? and
-in the Holy Ghost?" To each they answered, "We believe." "And in the
-Mother of Christ?" But when they answered again, "We believe," they were
-greeted with a general shout of laughter, and retired in confusion, "et
-merito, quia a nullo regebantur et rectores appetebant fieri, Phaetonis
-instar, qui nec nomina novit equorum." The Abbot of Urspegensis, in his
-Chronicle (A.D. 1212), also mentions this petition of the Waldenses for
-Papal recognition, adding that they wore capes, like the "religious," and
-had long hair, unless they were "laymen." Men and women travelled
-together, which caused considerable scandal. Yet they asserted all these
-things came down from the Apostles.
-
-
-§ 13. A PAPAL DECREE
-
-Two years later Lucius III, on becoming Pope, issued a decree against the
-heretics under various names, including "Cathari, Patarini et ii qui se
-Humiliati vel Pauperes de Lugduno falso nomine mentiuntur." They were
-banned with a perpetual anathema, and were to be destroyed by the secular
-arm; but no errors are specified.
-
-
-§ 14. ALAN DE INSULIS
-
-At the third Lateran Council was present Alan, Bishop of
-Antissiodorensis, otherwise known as Alan de Insulis, Alan the Great,
-Alan the Universal Doctor. He was born A.D. 1114 at Lille in Flanders,
-although others, e.g. Demster, identify De Insulis with Mona (Man or
-Anglesea). As a boy he entered Clairvaux under Bernard, and in _A.D._
-1151 was made a Bishop. In _A.D._ 1183, by command, he wrote a work in
-four books, dedicated to "his most beloved lord, William, by the grace of
-God Count of Montpelier." The title of the work is, "De Fide Catholica
-contra haereticos sui temporis _praesertim Albigenses_." The Albigenses,
-however, are not mentioned by name throughout the work. The second book
-is entitled, "Contra Waldenses," in which he says: "The Waldenses are so
-called from their heresiarch, Waldus, who, of his own will (_suo spiritu
-ductus_), not sent by God, started a _new_ sect, presuming forsooth to
-preach without the authority of a Bishop, without the inspiration of God,
-without learning. They assert that no one should be obeyed but God only
-(which is explained by what he states later--that it was their opinion
-that obedience should be given to good prelates only and to the imitators
-of the Apostles). Neither office nor Order avails anything for
-consecrating or blessing, for binding or loosing. Where a priest is not
-available, confession may be made to a layman. On no account must one
-take an oath. On no account must a man be killed." Alan charged them with
-holding Docetic views of our Lord, and with declaring that the Virgin
-Mary was created in heaven and had no father or mother.
-
-Bernard, the Praemonstratensian, Abbot of Fontcaud, wrote in A.D. 1190 a
-book "against the sect of the Waldenses," but adds nothing to our
-knowledge. Nor does Bonacursus, writing later in the same year, except
-some gross and preposterous distortion of their belief on the monthly
-motions of the moon, and the statement that they held that Christ was not
-equal to the Father.
-
-Ten years later Ermengard wrote a tract,[41] also entitled "Against the
-sect of the Waldenses," but they are not named in it, and those whom he
-attacks are not the original or genuine Waldenses, for he charges them
-with (1) Dualistic opinions; (2) teaching that the law of Moses was given
-by the Prince of evil spirits; (3) Docetic views; (4) stating that in
-"Hoc est corpus meum," "_hoc_ does not refer to the bread which He (our
-Lord) held in His hands and blessed and brake and distributed to His
-disciples, but to His Body which was performing all these things.... And
-there are some heretics who believe that by hearing the word of God they
-eat the flesh of the Son of Man and drink His blood." He gives an
-interesting account of the Consolamentum, but this will be described
-later.
-
-
-§ 15. PETER DE VAUX-SARNAI
-
-In the "Historia Albigensium" of the Cistercian Peter de Vaux-Sarnai we
-pass from scattered references to a work devoted specifically to their
-doctrines and doings. It is dedicated to Innocent III, the Pope who
-passed from words to deeds, working out a definite policy for their
-absolute extinction. The monk claims to set down "the simple truth in a
-simple way," and we may add "for simple readers," if the following
-description of Raymond, Count of Toulouse, is a sample of his claim: "A
-limb of the devil, a son of perdition, the first-born of Satan, an enemy
-of the Cross and persecutor of the Church, defender of heretics,
-suppressor of Catholics, servant of perdition, abjurer of the Faith, full
-of crime, a store-house of all sins." Several of his statements about
-their doctrines and practices lack confirmation from any other source,
-especially some too blasphemous to be repeated here. After the usual
-charge of the two Gods, good and evil,[42] he says that they accepted
-only those parts of the Old Testament which are quoted in the New. John
-the Baptist was one of the greater demons. There were two Christs--the
-bad one was born in Bethlehem and crucified in Jerusalem. The good Christ
-never assumed real (_veram_) flesh, and never was in this world, except
-spiritually in the body of Paul. The heretics imagined a new and
-invisible earth, and there, according to some, the good Christ was born
-and crucified. The good God had two wives, Colla and Coliba, and had sons
-and daughters. _Others_ say there is one Creator who had as sons Christ
-and the Devil. They say, too, that all the Creators were good, but that
-all things were corrupted by the daughters spoken of in the Apocalypse.
-Almost the whole of the Roman Church is a den of thieves, and is "illa
-meretrix" mentioned in the Apocalypse. On the Sacraments they held views
-already ascribed by Eymeric to the Manichees, and mentioned by others,
-"instilling into the ears of the simple this blasphemy, that, had the
-body of Christ been as large as the Alps, it would long ago have been
-consumed by the partakers thereof."[43] "Some, denying the resurrection
-of the flesh, said that our souls were those angelic spirits which, after
-being thrust out of heaven through the pride of apostasy, left their
-glorified bodies in the air, and after a seven-times succession in
-certain terrestrial bodies as a sort of penance returned to their own
-bodies that had been left." Some are called "perfecti" or "boni homines,"
-others "credentes." The "perfecti" wear black and profess (though they
-lie) chastity. The "credentes" live a secular life and do not attain to
-the life of the "perfecti," though one with them in faith and unfaith
-(_fide et infidelitate_). However wickedly they have lived, yet they
-believe that if, "in supremo mortis articulo," they say a Pater noster
-and receive imposition of hands from their "masters," they will be saved;
-no credent about to die can be saved without this imposition of hands.
-They call their masters deacons and bishops. If any "perfect" sin a
-mortal sin, e.g. by eating the very smallest portion of meat, egg or
-cheese, all who have been "consoled" by him _lose_ the Holy Spirit and
-ought to be "consoled" again. The Waldenses also are evil, but much less
-so than the other heretics. "In many things they agree with us: in some
-disagree." They omit many of the others' infidelities. They carry
-sandals, and say that so long as a man carries these, if need arise, he
-can without episcopal ordination make (_conficere_) the Body of Christ.
-
-
-§ 16. REINÉRI SACCHO
-
-Peculiar interest attaches to the statements of Reinéri Saccho[44]
-because he had once been a Catharist (but not a Waldensian), and wrote as
-an Inquisitor (A.D. 1254). He distinguishes between Catharist and
-Waldensian, but his remarks refer primarily to the heretics of Lombardy,
-although he is careful to point out that their opinions differ little
-from Catharists in Provençe and other places. He charges the
-_Waldensians_ with thirty-three errors, amongst which are:
-
-(2) Belief in Traducianism. "The soul of the first man was made
-materially from the Holy Spirit, and the rest through it by traduction."
-
-(6) Any good man may be a son of God in the same way as Christ was,
-having a soul instead of a Godhead.
-
-(8) To adore or worship the body of Christ, or any created thing, or
-images or crosses, is idolatry.
-
-(9) Final penance (_poenitentia_) avails nothing.
-
-(11) The souls of good men enter and leave their bodies without sin.
-
-(12) The punishment of Purgatory is nothing else than present trouble.
-
-(14) Prayers for the dead avail nothing.
-
-(15) Tenths and other benefactions should be given to the poor, not to
-the priests.
-
-(18) They derided Church music and the Canonical Hours.
-
-(19) Prayers in Latin profit nothing, because they are not understood.
-
-(23) The Roman Church is not the head of the Church. It is a Church of
-malignants.
-
-(31) Any man may divorce his wife and follow them, even if his wife is
-unwilling to be divorced, and e converso.
-
-(33) No one can be saved outside their sect.
-
-In addition to these he mentions other of their errors: Infant Baptism
-profits nothing--priests in mortal sin cannot consecrate--
-transubstantiation takes place in the hand, not of him who consecrates,
-but of him who worthily receives: consecration may be made at an ordinary
-table (quoting Mal. i. 11)--Mass is nothing, because the Apostles had it
-not--no one can be absolved by a bad priest--a good layman has power to
-absolve: he can also remit sins by the imposition of hands, and give the
-Holy Spirit--Public Penance is to be reprobated, especially in the case
-of women--married persons sin mortally, if they come together without
-hope of offspring--Holy Orders, Extreme Unction and the tonsure were
-derided--every one without distinction of sex may preach--Holy Scripture
-has the same effect in the vulgar tongue as in Latin--the Waldenses knew
-by heart the text of the New Testament, and a great part of the Old--they
-despised decretals, excommunications, absolutions, indulgences, all
-saints but the Apostles, canonizations, relics, crosses, times and
-seasons--they said in general that the doctrines of Christ and His
-Apostles were sufficient for salvation without the statutes of the Church.
-
-With regard to the Catharists he observed that they were divided into
-three divisions--Albanenses, Concorezenses and Bognolenses. There were
-others in Tuscany, the Marquisate of Treves and in _Provençe_ who
-differed very little, if at all, from those previously mentioned. The
-opinions _common_ to them all were:
-
-(1) The Devil made the world and all things in it.
-
-(2) All the Sacraments of the Church are of the Devil, and the Church
-itself is a Church of malignants.
-
-(3) Carnal marriage is always a mortal sin.
-
-(4) There is no resurrection of the flesh.
-
-(5) It is mortal sin to eat eggs, flesh and such-like.
-
-(6) It is mortal sin for the secular power to punish heretics or
-malefactors.
-
-(7) There is no such thing as Purgatory.
-
-(8) Whoever kills an animal commits a great sin.
-
-(9) They had four Sacraments: (_a_) Imposition of hands, called
-Consolamentum, but by that imposition of hands and the saying of the
-Lord's Prayer there is no remission of sins if the person officiating be
-in mortal sin; (_b_) Benediction of the Bread; (_c_) Penance; (_d_)
-Orders.
-
-To the Catharists of Toulouse he ascribes the following doctrines (which
-they held in common with the Albanenses):
-
-(10) There are two principles, Good and Evil.
-
-(11) There is no Trinity in the Catholic sense, for the Father is greater
-than the Son and the Holy Ghost.
-
-(12) The world and all that is in it were created by the evil God.
-
-(13) They held some Valentinian ideas.
-
-(14) The Son of Man was not really incarnate in the Virgin Mary, and did
-not eat--in short, Docetism.
-
-(15) The patriarchs were the servants of the Devil.
-
-(16) The Devil was the author of the Old Testament, except Job, Psalms,
-Proverbs, Wisdom, Ecclesiasticus and the Major and Minor Prophets.
-
-(17) The world will never end.
-
-(18) The Judgement is past.
-
-(19) Hell is in this world.
-
-This detailed examination of the heresy is of great importance, not only
-on account of the peculiar advantages which Reinéri Saccho possessed as
-both heretic and inquisitor, but because it shews that even at this late
-stage, Catharist and Waldensian had not been welded into one under the
-blows of a persecution directed equally against both. At one in their
-hatred of the Roman Church and all its works, there is a marked
-difference in their deism. The Waldensian, according to Saccho's
-classification, knows nothing of Dualism, is sound on the doctrine of the
-Trinity, and believes both Old and New Testaments to be the Word of God.
-The Catharist, on the other hand, believes in a good and an evil God, the
-latter being the Creator of the world of matter, which therefore is
-itself evil. Hence, whatever perpetuates matter, e.g. marriage, is also
-evil; but the world being the work of a God must also, like its maker, be
-endless. That part of the Old Testament which describes its beginning and
-its development into kingdoms and hierarchies, together with all their
-chief representatives, be they patriarchs, princes or priests, has the
-evil God for its author. Only the poets and the prophets who took a more
-spiritual view of things earthly, are inspired by the good God.
-
-
-§ 17. INQUISITIONS
-
-By the middle of the thirteenth century the coercive measures which Rome
-took for the suppression of heresy had proved successful. No longer was
-there any need for Councils to examine and pass judgment upon it, nor
-defenders of the faith to write against it. It had become _une chose
-jugée_. Henceforth the Church dealt with individuals, and by means of
-ecclesiastical Courts, called the Inquisition, arrested, questioned and
-decided whether a person, charged with heresy, was guilty or not.
-Unfortunately for the cause of history the earlier records, or Acta, of
-these Inquisitions were, in their brief spells of resurgence, destroyed
-by the Catharists and Waldenses, as containing dangerous evidence against
-them. Only the later ones have survived. Limborch, who made the
-Inquisition his special study, published the "Book of the Sentences"
-which the Inquisition of Toulouse (A.D. 1300) pronounced against the
-Waldenses and Albigenses, and he came to the conclusion that while they
-had some dogmas in common, they had different opinions and were separate
-sects. According to him the Waldenses and Albigenses had only three
-opinions in common: (1) All oaths are unlawful; (2) any good man can
-receive a Confession, but only God can absolve from sin; (3) no obedience
-is due to the Roman Church. The following opinions he ascribes to the
-Albigenses, and not to the Waldenses: (1) There are two Gods, good and
-evil; (2) the Sacraments of the Church of Rome are vain and
-unprofitable--the Eucharist is merely bread--a man is saved by the
-imposition of their hands--sins are remitted without Confession and
-satisfaction--Baptism avails nothing; Baptism by water is of no benefit
-to children, since they are so far from consenting to it that they
-weep--the Order of St. James, or Extreme Unction, made by material oil,
-signifies nothing; they prefer imposition of hands--repudiate the
-constitution of the whole Roman Church, and deny to all the Prelates of
-it the power of binding and loosing, on the ground that they are greater
-sinners than those whom they claim to bind and loose; but they (the
-Albigenses) can give the Holy Spirit--matrimony is always sinful, except
-spiritual matrimony; (3) Christ did not take a real human body, but only
-the likeness of one--the Virgin Mary is not and was not a real woman; the
-Virgin Mary is true penitence whereby people are born into their Church;
-(4) there is a kind of spiritual body or inner man whereby persons rise
-from the dead; (5) the Cross is the sign of the Devil, and should not be
-adored, since no man adores the gallows on which his father was hanged;
-(6) souls are spirits banished from heaven on account of their sins; (7)
-they deny purgatory altogether.
-
-Opinions ascribed to the Waldenses, but not to the Albigenses: (1) all
-judgement is forbidden of God, and therefore it is a sin for any judge to
-condemn a man to any punishment (St. Matt, vii.); (2) indulgences are
-worthless; (3) purgatory exists only in this life, and therefore prayers
-cannot profit the dead; (4) the Church has only three Orders--Bishops,
-Priests and Deacons; (5) laymen can preach; (6) matrimony is sinful only
-when people marry without hope of offspring.
-
-The Records of the several Inquisitions are helpful in the particulars
-which they furnish of the government, organization and services of the
-Albigenses and Waldenses. Unfortunately in many cases their dates and
-places are missing, and hence they fail us in an attempt to trace any
-change or development in their doctrines. The general date of these Acta
-is the beginning of the fourteenth century, and from these and certain
-scraps of other Inquisitions which have been preserved, we are able to
-amplify somewhat Limborch's conclusions. Thus the Report of the
-Inquisition of Carcassonne treats separately "De Manichaeis moderni
-temporis" and "De Waldensibus moderni temporis," whose origin they trace
-to a certain citizen of Lyons, Valdesius or Valdens, in A.D. 1170, and
-who spread to Lombardy, "et praecisi ab ecclesia, cum aliis haereticis se
-miscentes et eorum errores imbibentes, suis adinventionibus antiquorum
-haereticorum errores et haereses miscuerunt." As the Report adds "quia
-olim plures alios habuerunt," we cannot say whether in the opinion of the
-Court the balance was or was not in favour of the Waldenses, but it does
-mark a change, by subtraction and addition, in the total. The Inquisitors
-complained that the Waldenses were very slippery and evasive under
-examination. When driven into a corner, they would plead that they were
-unlearned, simple folk and did not understand the question. Then they
-contended that to take an oath was a clear violation of Christ's words in
-St. Matthew v., and therefore a grievous sin; yet according to the Report
-of the Inquisition of Carcassonne they pleaded that they might swear if
-by so doing they could escape death themselves or screen others from
-death by not betraying their friends or revealing the secrets of their
-sect. Their defence was that they were filled with the Holy Ghost and
-were doing His work; to injure or cut short that work was to sin the sin
-against the Holy Ghost, which hath never forgiveness. Thus in a lawsuit a
-heretic might take the oath, because refusal meant revelation; he would
-be absolved on confession. But when they were ordered to take the oath,
-"juro per ista sancta evangelia quod nunquam didici vel credidi aliquid
-quod sit contra fidem veram quam sancta Romana ecclesia credit et tenet,"
-with uplifted hand and touching the Gospels, i.e. ex animo, they
-prevaricated. Another instance of this evasiveness was their outward
-conformity to the established religion. They would attend Church and
-behave with the utmost decorum; in conversation with a known Catholic
-their speech was most orthodox and prudent. Although they would not touch
-a woman, or even sit on the same bench with her, however great the
-distance between them, they travelled with them, because it would be then
-supposed that they were their wives, and hence that they themselves were
-not heretics. They denied that prayers _of_ saints or _to_ saints were of
-any avail, yet they abstained from work on Saints' Days, unless they
-could work unobserved. A "Perfect" must not be married, but if he burn,
-he could satisfy the lust of the _flesh_ so long as he remained pure in
-_heart_. This concession they, however, kept secret from the Credents,
-lest they should fall in their esteem. In another Inquisition at
-Carcassonne, held in A.D. 1308 and 1309, "contra Albigenses," Peter and
-James Autéri, who with other members of their family, were the last
-leaders of the Albigenses, declared that true Matrimony is not between
-male and female, for that is two kinds of flesh, not one, whereas God
-said, "They two shall become _one_ flesh." The true Matrimony is between
-the soul and the Spirit. "For in Paradise there was never a corruption of
-the flesh nor anything which was not simply (_merum_) and purely
-spiritual, and God made Matrimony itself for this end--that souls which
-had fallen from Heaven through pride in ignorance and were in this world
-should return to life by (_cum_) the Matrimony of the Holy Spirit, viz.
-by good works and abstinence from sins, and 'they two would become one
-flesh' (_in carne una_)."[45]
-
-The testimony of Raymond de Costa given before the Inquisition of
-Languedoc is so divergent from all other evidence and so subversive of
-the fundamental principles and practices of the Waldenses that, although
-he was a Waldensian Deacon, his statements may be received with
-suspicion. According to him the Credents were instructed to obey the
-Curés of the Roman Church and to attend Mass because there they could see
-the Body of Jesus Christ and adore it (or Him), and pray for a good end
-and forgiveness of sins. Their Sacraments and those of the Roman Church
-were equally valid. Peter was the head of the Church after Christ, and
-the Roman Pontiffs after Peter, and their own "Majors" were under the
-Pope; if the Roman Church disappeared, they would all become pagans. The
-chief points on which their "Majors" differed from the Roman Church were
-Purgatory and Oaths, and the Church would grievously sin if it
-excommunicated him for not swearing, or for not believing that Purgatory
-was in the other world. Under further examination, and with time for
-reflection, he revoked some of his former opinions, from which we may
-perhaps conclude they were his own rather than Waldensian. Thus, at the
-first examination he maintained that, in face of St. John iii., not even
-a martyr was saved if he had not been baptized with water, but this he
-afterwards withdrew, as also the statement that no one who was married
-could be ordained in their sect; but he would swear to neither.[46]
-
-We have seen that the heretics believed in the absolute sanctity of human
-life, and declared that not even a judge had power to condemn any man to
-death. If the positions were reversed, and they were the stronger party,
-they would not put to death even the most obstinate Catholic. Yet this
-was only theory, and often yielded under a necessity which knows no law.
-Thus Raymond Valsiera of Ax, a "Manichee," declared that he had been
-taught by William Autéri that it was wrong to kill either man or animal;
-nevertheless, he ought to kill a Catholic who persecuted them; and as a
-matter of fact, Raymond Issaura acknowledged to the Inquisition of
-Carcassonne "against the Albigenses," A.D. 1308, that his brother,
-William, with three others, had waylaid a Beguin who confessed that he
-had been plotting the capture of Peter and William Autéri, and that they
-had killed him and thrown his body into a crevasse. And on the question
-of revenge generally, the theory of its sinfulness was argued differently
-by Catharists and Waldenses, according to the Book called "Supra
-Stella."[47] The Waldenses maintained that revenge was allowed by God in
-Old Testament times, but the Catharists maintained that that God was the
-evil God. Both parties appealed to Christ's words in St. Matt. v. 38, "Ye
-have heard that it was said by them of old time ... but I say unto you,"
-the Waldenses arguing that Jesus accepted revenge as permissible under
-the Old Covenant, and the Catharists that Jesus knew that that law
-originated from the evil God and therefore substituted another. The same
-arguments were used by each with regard to oaths.
-
-When once the persecutions had got the heretics "on the run," they found
-it difficult not only to maintain their interdenominational union, but
-also denominational unity of doctrine. Differences manifest themselves
-amongst the scattered groups of the Waldenses themselves. Thus those who
-are described as "the heresiarchs of Lombardy," probably to be identified
-with those Waldenses who had mixed themselves with other heretics
-there,[48] sent a Rescript to the Leonists (i.e. Poor Men of Lyons) in
-Germany, informing them of the points of controversy between themselves
-and those whom they called "Ultramontanos dictos Valdesii socios," i.e.
-those who had remained in Southern France. It states that the chief point
-of difference is on the Sacraments. The Ultramontane Waldenses did not
-believe anyone could be saved unless he were baptized with water.
-Marriage could not be dissolved, except by consent of both parties, or on
-some ground which commended itself to the community. They held that Peter
-Waldo was in the Paradise of God, and they could have no communion with
-any who denied it. With regard to the Holy Communion they maintained that
-"the substance of the bread and wine is changed into the Body and Blood
-of Christ by the sole utterance (_prolatio_) of the Lord's words,"[49]
-adding: "We attribute the virtue not to man, but to the words of God;" to
-which those of Lombardy objected: "Anyone, whether Jew or Gentile, by
-uttering these words may make (_conficiat_) the Body and Blood of
-Christ." They carried their objection further, because the Ultramontane
-associates of Waldesius "held that no one could baptize who could not
-make (_valet conficere_) the Body of Christ;" and as it was agreed that
-_anyone_ might baptize, it would follow that anyone could consecrate,
-whether layman or laywoman, however wicked. But the Ultramontanes guarded
-themselves against this inference by laying it down that the Breaking of
-the Bread could only be done by a presbyter; and further that the actual
-change (_transubstantiatur_) of the substance of the visible bread and
-wine is made by neither a good man nor a bad man, but only by Him who is
-God and Man, i.e. by Christ. In that view the Lombards agreed, but
-disagreed in the opinion that the prayer of an adulterer or any other
-evildoer was heard by God in that Sacrament. The fact of
-transubstantiation depended upon valid ordination of the minister and
-upon God hearing his prayer. When these two essentials are present, then
-after benediction transubstantiation takes place. If the minister himself
-is reprobate, his prayer affects adversely himself only, and not the
-worthy communicant.
-
-A religion which claims the faith and obedience of man is bound to offer
-to man some explanation of his nature, or in other words, of that dualism
-of good and evil of which every man is conscious. The early Christian
-Fathers, as against the Dualistic theology of the Gnostics--a good and
-evil god--and consequently a Dualistic anthropology--the good soul and
-the evil flesh--drew a distinction between the צֶלֶם and the דְּמוּת, or
-the εἰκών and the ὁμοίωσις of the one God in which that one God created
-man--the "image" being that which man essentially is, and the "likeness"
-that to which he arrives by a right use of his original capacities. The
-heretics, while presenting a creed fundamentally Dualistic, either
-absolute or mitigated, did not at first address themselves to this
-question of the origin of evil in man, but merely assumed it; but it was
-not a point that could be shelved. With some variations the solution was
-at length propounded that the good God had created only a limited number
-of good spirits,[50] but that the evil god (or _Satanael_,[51] a fallen
-angel) introduced to these good spirits a beautiful woman by whom they
-were seduced from their allegiance to the good God. These fallen spirits
-the evil god provided with tunics, i.e. bodies of flesh, so that they
-might forget their first estate. Death was the passing of the spirit from
-tunic to tunic, i.e. from one body to another, until it came into that
-tunic in which it would be saved, viz. as a believer in their (the
-heretics') faith, and so return in that tunic to heaven. This was the
-testimony of James Autéri, one of that famous family who did so much to
-fan into flame the dying embers of Catharism at the beginning of the
-fourteenth century. Another (unnamed) witness declared that when the Son
-of God came down from heaven, 144,000 angels came with Him, and they
-remained in the world to receive the souls of those who obeyed God, i.e.
-heretics, and carry them back to heaven.
-
-[22] Part II, pp. 273, 274, Venice.
-
-[23] _v. infra_, p. 83.
-
-[24] Chronicle, Migne's "Patrol," Tom. 141, p. 63.
-
-[25] "History," Book III, Chap. 8.
-
-[26] D'Achery "Spicilegium," Vol. I, p. 604.
-
-[27] Incidentally we may note the fact of a Council called to decide a
-matter of faith presided over by a layman, with laymen as co-judges with
-ecclesiastics.
-
-[28] Agono.
-
-[29] "Chron. epis. Albig. et Abbot. Cast.," D'Achery, III, 572. Radulf
-Ardens, however, preacher of William IX, Duke of Aquitaine (d. 1137),
-speaks of the heretics as Manichees ("Sermons," p. 325), _v. infra_,
-p. 39.
-
-[30] Peter himself was dead by A.D. 1121. _v._ Abelard, opp. p. 1066.
-
-[31] Migne, "Patrol," Tom. 189, p. 719.
-
-[32] _Ibid._, p. 1079.
-
-[33] Preacher of William IX, Duke of Aquitaine. This was _c._ A.D. 1101.
-Thirteen years later (A.D. 1114) Robert of Arbrisselles, summoned by the
-Bp. Amelius to Toulouse, by his eloquence and reasoning brought back many
-into the fold of the Church (Percin, II, 3).
-
-[34] "Sermones in Cantica," LXVI (Song of Solomon, ii, 15).
-
-[35] This heresy cannot be identified with that of the Publicani, if
-William of Newbury can be trusted in his account of the Council of
-Oxford, A.D. 1160. (L. ii. cap. xiii.) "At the same time there came into
-England certain wayfarers (_erronei_), believed to be of that body
-commonly called Publicani. These, doubtless, had their origin _in
-Gascony_ from an author unknown, and had poured the poison of their
-perfidy into many regions. They were, however, ignorant rustics and dull
-of understanding.... From this and other plagues of heresy England has
-certainly been free (_immunis_), although in other parts of the world so
-many heresies have sprouted up. There were thirty of them, both men and
-women, under the leadership of one Gerard, who alone was educated. In
-nation and language they were Teutons, but they had contrived to bewitch
-with their sorceries a little woman of England." Examined by the Council
-of Bishops summoned by the King, Gerard said they were Christians and
-venerated Apostolic doctrine, but rejected Holy Baptism, the Eucharist,
-marriage and Catholic unity. Refusing to recant, they were handed over to
-the secular arm, branded on the forehead, beaten, expelled out of the
-city and made outlaws. Only "the little woman" recanted; the remainder
-perished miserably by cold and exposure.
-
-[36] For 1165 Labbe and Fleury; also, the Archives of the Inquisition of
-Carcassonne. Trenveçal, Viscount of Albi, who was present, died in 1167.
-For 1176 Roger de Hoveden.
-
-[37] Neander, without authority, calls them Catharists.
-
-[38] Hugo, Bp. of Durham; John, Bp. of Norwich; Robert, Bp. of Hereford;
-and Reginald, Bp. of Bath--the maximum number invited.
-
-[39] Laurence, Archbp. of Dublin, and Catholicus, Archbp. of Tuam, and
-five or six bishops (Binius).
-
-[40] Binius mentions some of their opinions, which he assigns,
-erroneously, to the Waldenses. (1) No obedience to the Roman Pontiff; his
-decrees are nullius momenti. (2) Judgement by blood forbidden. (3)
-Righteous laymen can consecrate: unrighteous laymen lose their power. (4)
-Consecration of the elements once in the year, without "hoc est corpus
-meum," but by saying Pater noster seven times. (5) Derided indulgences,
-purgatory, invocation of saints, miracles, feasts and fasts of the
-Church, Angel's salutation and Apostles' creed. (6) Urenti carnis
-libidine omnem carnalem commixtionem licitam esse. (7) The "Perfect"
-ought not to do manual labour.
-
-[41] "Gretzer," Vol. XII.
-
-[42] The first creator was (i) a liar, because he said man should surely
-die if he ate of the tree, and he did not; and (ii) a murderer because he
-sent the Flood.
-
-[43] Paschasius Radbert used the same argument.
-
-[44] "Gretzer," Vol. XII.
-
-[45] This view of carnal Matrimony being a sin is also given in a book
-called "Supra Stella," by Salve Burce, a citizen of Piacenza, A.D. 1235,
-in which all heretics are charged with agreeing that "Matrimony makes us
-debtors to the flesh," which saints must not be (Rom. viii). Frederick
-William Garsias declared before the Inquisition of Carcassonne that there
-was no Matrimony except between the soul and God.
-
-[46] It is worth while noticing that this withdrawal was made when it was
-pointed out to him that the _Eastern Church_ did not enforce celibacy on
-its clergy. Does this show a lingering preference for the East as against
-the West?
-
-[47] _v._ p. 60, note.
-
-[48] _v._ p. 58. Had they been Cathari, the points of controversy would
-have been more pronounced and fundamental.
-
-[49] _v._ p. 63.
-
-[50] This was also the opinion of Origen.
-
-[51] Or the Satan-God.
-
-
-
-
-CHAPTER IV
-
-THE SYSTEM
-
-(A) CONSTITUTION AND ORDERS
-
-
-§ 1. ATTITUDE TO ROMAN CATHOLICISM
-
-A movement which claimed to be a revival, and even a survival, of
-primitive Christianity would not be likely to frame its constitution and
-orders upon the lines of a Church which it regarded as hopelessly
-corrupt, and which subjected it to pitiless persecution; any likeness
-between the two would be due merely to the claim or fact that they were
-derived from a common source. The Roman Church had three Orders--Priests,
-Deacons, and Sub-deacons; the Catharists also had three Orders--Majors,
-Presbyters and Deacons; but the difference was fundamental, for whereas
-the Roman Orders were sacramental, the Catharist were merely executive.
-Apostolic Succession was not confined to commissioned officers, but
-included the rank and file. It was proved not by ecclesiastical
-pedigrees, but by personal experience and responsive conduct. For it was
-the direct gift of the Holy Spirit to the individual, and was not
-mediated through man. These Spirit-filled persons composed the true
-Church. It is less true to say that the heretics were "praecisi ab
-ecclesia"[52] than that they deliberately repudiated and left the Church
-because it had forfeited its status by quenching the Holy Spirit, as was
-shewn by its corruptions and persecutions. The loss of the Holy Spirit
-involved the loss of its power to excommunicate. Only those were
-successors of the Apostles who copied their life.
-
-As life is in the whole body and in every member of the body, so the Holy
-Spirit was in their Church and in every member of the same. Hence, too,
-every local Church possessed the authority of the whole to elect its
-officers, whose authority, again, was not limited to such local Church,
-but could be exercised anywhere. Nor, when once conferred, was this
-authority regarded as a personal charisma. They did not say: "Ego te
-absolvo," but "Deus tua peccata tibi dimittat."[53]
-
-The Waldenses, however, were less uncompromising in their attitude
-towards Roman Orders. Thus Raymond, the Waldensian Deacon, in his
-inquisition at Languedoc, declared that their Majors did _not_ have the
-keys of the kingdom of heaven, but did have the _same_ powers of
-Absolution as Bishops of the Roman Church, and that their Presbyters had
-equal powers with the priests of the Roman Church, "quia idem sunt in
-fide et in credulitate." On the other hand, Raymond Valsiera of Ax,
-described as a Manichee, and a pupil of the intransigeant William Autéri,
-in his confession, denied to the prelates and priests of the Roman Church
-any power to absolve, because they were the enemies of the Holy Faith.
-
-
-§ 2. CREDENTS
-
-Adherents were divided into Credents and Perfects, the latter being the
-more advanced. A movement exposed to constant persecution and espionage
-would exercise the greatest care in admission to its membership, and only
-after the most searching examination and most solemn promises were its
-doors thrown open to applicants. Initiation into membership was called by
-enemies "heretication," and was of a more elaborate character with the
-Catharists than with the Waldenses. According to Peter de Vaux-Sarnai in
-his "Historia Albigensium," the Waldenses, of whom he held a higher
-opinion than of other heretics,[54] had an initiatory rite which involved
-a total renunciation of their Roman baptism and Creed. "When any one
-joins the heretics, he who receives him says, 'Friend, if you wish to be
-of us, you ought to renounce the whole Faith which the Roman Church
-holds,' He answers, 'I do renounce it.' 'Therefore receive the Holy
-Spirit from good men,' and then he breathes seven times on his face. Then
-he says to him, 'Do you renounce that cross which the priest made on you
-in your baptism on breast and shoulders and head with oil and chrism?' He
-answers, 'I do renounce it.' 'Do you believe that water works salvation
-for you?' He answers, 'I do not believe it.' 'Do you renounce that veil
-which the priest placed on your head for you when you were baptized?' He
-answers, 'I do renounce it.' Then he receives the baptism of the
-heretics. All then place their hands upon his head and kiss him and
-clothe him in a black robe, and from that hour he is one of them." This
-catechism confirms the statement of Ermengard, who wrote a tract against
-the Waldenses (although he does not mention them by name) that the
-sacrament of Baptism was unprofitable, unless a person answered with his
-own mouth and from his heart. Imposition of hands was substituted for
-affusion of water, the kiss of peace for the oil of chrism, so that the
-charge of _Ana_baptism cannot be maintained.
-
-We are better served in our information of Catharist ritual since the
-publication by L. Cledat in 1887 of the New Testament,[55] which was
-translated in the thirteenth century into Provençal, and to which is
-appended the Catharist ritual preserved in folio 235 of MS. 36 of the
-MSS. in the Library of St. Peter's Palace at Lyons.
-
-The Credents had first of all to make their confession in these words:
-"We confess our sins before God and you, and before the ordinances of
-Holy Church, that we may receive pardon and penance for all sins in
-thought and word and deed, and for all offences in the sight of the
-Father, the Son and the honoured Holy Spirit and of the honoured holy
-Apostles, by prayer and faith and by the salvation of all the loyal
-glorious Christians and blessed ancestors asleep and the brethren here
-present, and before you, holy Lord, that you may pardon all that in which
-we have sinned. Benedicite, parcite nobis. And whereas the holy word of
-God instructs us, as also the holy Apostles, and our spiritual brethren
-tell us that we should renounce all the lusts of the flesh and all
-impurity, we confess that we have not done so. Benedicite, parcite
-nobis." (Other sins are also confessed, and each confession ends with
-"Benedicite, parcite nobis").
-
-"The Credent must then fast, and when the Christians agree to deliver to
-him the orison (Lord's Prayer) they shall wash their hands, and the
-Credent shall do likewise. Then one of the Good Men, who is next unto the
-Elder, shall make three bows (_révérances_) to the Elder, and then
-prepare a table, and having made three more bows, shall place a cloth
-upon it, and having made three more bows, shall place the book upon the
-cloth, and shall say, 'Benedicite, parcite nobis.' Then the Credent shall
-make his melioramentum,[56] and take the book from the hand of the Elder,
-who shall then admonish him and preach to him with suitable proofs
-(_témoignages_). And if the Credent is called Peter, he shall say:
-'Peter, you must understand that you are before the Church of God, you
-are before the Father, the Son and the Holy Spirit. For the Church means
-union, and where are true Christians, there are the Father, Son and Holy
-Spirit (St. Matt. xviii. 20; St. John xiv. 23; 2 Cor. vi. 16, 18;
-xiii. 2; 1 Tim. iii. 14, 15; Heb. iii. 6). The Spirit of God is with the
-faithful of Jesus Christ, and Christ dwells in them [as stated] in St.
-John xiv. 15-18; St. Matt. xxviii. 20; 1 Cor. iii. 16, 17; St. Matt.
-x. 20; 1 St. John iv. 13; Gal. iv. 6. For God's people separated
-themselves of old from their Lord God. And they separated themselves from
-the counsel and will of their Holy Father by the deceit of evil spirits
-and by yielding to their will. And for these and many other reasons they
-were made to understand that the Holy Father wishes to have mercy upon
-His people, and to receive them into peace and concord by the advent of
-His Son, Jesus Christ, and this is your opportunity. For you are here
-before the disciples of Jesus Christ in the place where spiritually dwell
-the Father, the Son and the Holy Spirit, as we have shewn above, to
-receive the holy orison which Jesus Christ has given to His disciples in
-order that your orisons and prayers may be granted by our Holy Father.
-This is why you ought to understand, if you wish to receive this holy
-orison, that you must repent of all your sins and forgive all people.
-(St. Matt. vi. 15).... It follows that you purpose to keep this holy
-orison all your life, if God give you grace to receive it, according to
-the custom of the Church of God, with chastity and truth and all other
-virtues which God shall please to give you. This is why we pray to the
-good Lord Who has given to the disciples of Jesus Christ the virtue to
-receive this holy orison with stedfastness, that He may give you also the
-grace to receive it with stedfastness, both to His honour and your
-salvation. P.N.'
-
-"Then the Elder says the orison, and the Credent repeats it. Then the
-Elder says: 'We deliver this holy orison in order that you may receive it
-of God and of us and of the Church, and have power to say it all your
-life, day and night, alone and in company, and that you never eat or
-drink without first saying this orison.' And he shall say, 'I receive it
-of God and of you and of the Church.' He shall then make his
-melioramentum and give thanks, and then the Christians shall make a
-'double avec veniae' (? 'Benedicite, parcite nobis,' twice), and the
-Credent shall say it after them.
-
-And if he ought to be 'consoled'[57] on the spot, the Credent must make
-his melioramentum, and take the book from the hand of the Elder. And the
-Elder shall admonish him and preach to him with suitable proofs and such
-words as are appropriate to his consolamentum,[57] and say thus: 'Peter,
-you wish to receive spiritual baptism whereby is given the Holy Spirit
-unto the Church of God, with the holy orison, with the imposition of the
-hands of the Good Men. Of this baptism our Lord speaks (St. Matt.
-xxviii. 19, 20; St. Mark xvi. 15; St. John iii. 5; i. 16, 17; St. Mark
-iii. 11; Acts i. 5). This baptism by the imposition of hands has been
-instituted by Jesus Christ (St. Mark xvi. 18; Acts ix. 17, 18), and
-afterwards Paul and Barnabas practised it in several places. This holy
-baptism by which the Holy Spirit is given the Church has kept since the
-Apostles until now, and it has come from the Good Men to the Good Men
-until now, and will be unto the end of the world. And you must understand
-that power is given to the Church of God to bind and loose, to forgive
-and retain sin, as Christ said (St. John xx. 21; St. Matt. xvi. 18, 19;
-xviii. 19, 20 [18, 19]; x. 8; St. John xiv. 12; St. Mark xii. 17; St.
-Luke x. 19). And if you wish to receive this power, you must keep all the
-commandments of Christ and the New Testament according to your power. And
-know that He has commanded that man shall not commit adultery, or murder,
-or lie; that he shall not swear any oath; that he shall not seize or rob;
-he must pardon and love his enemies; pray for his calumniators; if one
-strike him on one cheek, turn to him the other also; must hate the world
-and the things that are in the world (1 St. John ii. 16, 17; St. John
-vii. 7; Book of Solomon [Eccles.] i. 14; St. Jude, brother of St. James,
-23).' And he shall say: 'I have this will: pray to God for me that He
-will give me His power.' And then one of the Good Men shall make his
-melioramentum with the Credent to the Elder and say, 'Parcite nobis. Good
-Christians! we pray you by the love of God that you grant this blessing,
-which God has given you, to our friend here present.' And the Credent
-shall make his melioramentum and say, 'Parcite nobis. For all sins I ask
-the pardon of God and the Church and you all.' And the Christians shall
-say, 'By God and us and the Church they have been forgiven you. And we
-pray God that He will forgive you.' And then they shall console him. And
-the Elder shall take the book and place it upon his head and the other
-Good Men shall each take his right hand, and say the 'parcias' and
-'adoremus' three times, and then: 'Holy Father, receive Thy servant into
-Thy righteousness and put Thy grace and holy spirit upon him,' And then
-they shall pray to God with the orison, and he who directs the service
-ought to say in a low voice the 'sixaine,' and then the 'adoremus' three
-times and the orison once in a loud voice, and then the Gospel. And when
-the Gospel is said, they ought to say 'Adoremus' three times and the
-Gratia and the Parcias.
-
-Before a Credent was admitted to membership he had solemnly to promise to
-submit to the "Abstinence" or discipline of the Church which comprised
-certain rules of conduct, and the Church had to satisfy itself that the
-applicant was of sufficient moral strength to discharge his obligations.
-Thus, if a Christian comes into a place of danger he shall pray the
-Gratia. If anyone mounts a horse he shall observe the double (i.e. says
-the orison twice). If he goes on board ship, or enters a town, or passes
-over a plank or a dangerous bridge, he shall say the orison. If he finds
-anything on the road, he must not touch it, if he knows the owner. If he
-knows the owner, but cannot overtake him, he must leave the article on
-the road. If he wishes to drink or eat he must say the orison twice
-before and twice after doing so. Christians must visit sick Christians,
-and inquire into their life. Christians must pay their debts, and shall
-not be received into membership until they have done so, but if they
-cannot pay, they are not to be repelled on that account. They must
-promise to hold their heart and their goods, both present and future, at
-the disposal of God and the Church. If an applicant for membership agrees
-to all this, the Good Men answer: "We impose on you this Abstinence that
-you may receive it of God and of us and of the Church, and may you keep
-it all your life. For if you observe it well, with the other things which
-you have to do, we have hope that your soul will have life." And he shall
-answer: "I receive it of God and of you and of the Church."
-
-The rite of initiation was called Consolamentum, but further
-consideration of this word must be deferred owing to certain obscurities
-in its use. It is sufficient here to remark that the ceremonies
-accompanying it varied according to the physical condition and
-ecclesiastical position of the recipient. From the chief act in the
-ceremony it received the alternate title of the imposition of hands,
-whereby was conveyed the gift of the Holy Spirit the Consolator (hence
-its name), but the gift could not be conveyed if the officiating minister
-were in sin as interpreted by their own laws.
-
-
-§ 3. PERFECTS
-
-Next to the Credents came the Perfecti,[58] who undoubtedly formed the
-core of the whole movement. Between the Credents and the Perfect, Peter
-de Vaux-Sarnai draws the distinction as follows: "Credents are those who
-love a secular life, and do not aim at imitating the life of the Perfect,
-although they hope to be saved by the same Faith. They are different in
-their manner of living, but are one in faith and unfaith (_fide et
-infidelitate_)." Only after a long probation and distinguished service
-were they chosen to the honourable position of the Perfect. Although, as
-such, the position carried with it no special office, yet they were
-required to devote their whole time to discreet propaganda and the
-interests of their co-religionists. They professed absolute poverty and
-were forbidden to work or to engage in any trade, as that would expose
-them to lying, fraud or taking an oath. They were supported in money,
-food and hospitality by the Credents. Only to avoid detection and arrest
-were they allowed to work; or when safe, as a protest against Catholicism
-on the fast days of the Church. Since from them alone were elected the
-officers--Majors, Elders, Deacons--it was of the utmost importance that
-they should observe all dietary rules as described already, since a
-violation of them would invalidate any ceremonial function in which they
-took part, e.g. the Consolamentum.[59] Their relation to women is not
-quite clear, and qualifications for "Perfection" varied. While strict
-celibacy was aimed at, facts modified the ideal. Some insisted that no
-Perfect could be married, and if married, he must dismiss his wife.
-Raymond de Costa, a Waldensian Deacon, affirmed that according to the New
-Testament, no one who had a wife could be ordained a Bishop or an Elder,
-and any ordination of the married was null and void, 1 Timothy iii. and
-Titus i. he referred to the one Church. A Perfect would not sit on the
-same bench with a woman, however long it might be. On the other hand,
-women travelled about with them to attend to their personal wants, a
-practice which provoked much unfavourable comment. Some excluded even
-widowers from the rank of Perfect. There were two grades among the
-Perfect--the Novellani, or novices, and the Sandaliati. These latter were
-promoted to the higher grade only after long and faithful and
-distinguished service, and for their proved knowledge of the Scriptures
-and ability to teach others. They dressed in black and wore sandals which
-protected only the soles, leaving the rest of the foot bare.[60] They
-went from place to place, encouraging the "faithful," and instructing
-them in the Scriptures, so far as they accepted them, and taking with
-them interpreters when necessary.
-
-From the Perfect were taken the three Orders--Deacons, Presbyters (or
-Elders) and Majors (or Bishops[61]), whose authority was derived not from
-the Roman Church, but from the Holy Spirit in their own Church.
-
-
-§ 4. DEACONS
-
-The qualifications for the office of Deacon were membership of at least
-six years, a knowledge of the Scriptures, ability to say the Pater noster
-and Ave Maria (!),[62] a blameless life and unimpeachable loyalty, not
-under twenty years of age and unmarried; if married, he was not allowed
-to dismiss his wife in order to be ordained. He had to take the threefold
-vow of chastity, poverty and obedience to Majors or Bishops. His duties
-were to attend upon the Majors or Bishops, as Mark upon Barnabas and
-Paul, when itinerating. He might be sent from one Church to another to
-widen his knowledge. Thus Raymond the Waldensian said, under examination,
-that he had been a Deacon for twenty-seven years, having been ordained by
-John Lotaringa, who after two years' instruction sent him to other
-members of the community, and he did not return for seven years. A Deacon
-was ordained by the prayer and imposition of the hands of a Major only,
-and was subject to his authority. He was not allowed to hear
-Confessions[63] or to carry the reserved Sacrament or to preach, but he
-could read the Gospel in Church, although he seldom did so, and take a
-minor part with Presbyters and Majors in the election and ordination of a
-Major.
-
-
-§ 5. PRESBYTERS
-
-Although it is correct to speak of three orders, it does not appear that
-the Diaconate was that from which alone the Presbyterate was supplied. A
-Deacon might be "perpetual," and a Presbyter was elected direct from the
-ranks of the Perfect. The consent of the local Church must be unanimous.
-The ordination took place once or twice a year at the Conferences[64] at
-which all the business was transacted. He took the three vows of poverty,
-chastity and obedience. The congregation said the Lord's Prayer and
-confessed their sins, after which the Major and Presbyters laid their
-hands upon him. The only difference between the ordination of a Deacon
-and that of a Presbyter appears to have been that at the former the
-people also laid their hands upon him. A Presbyter was now qualified to
-hear Confessions, and impose but not remit penalties, the latter office
-of remission being reserved for the Major. In the absence of the Major he
-could "make the Body of Christ." If there was danger of the Succession
-failing, a Presbyter could appoint and ordain a Major, since by virtue of
-his forsaking all and following Christ he was like the Apostles and had
-Apostolic authority. As a rule, however, he only took part with other
-Presbyters and Deacons in the ordination of Majors. With the Waldenses
-the Clergy of the Roman Church were not "re-ordained," but ordered to
-take the above threefold vow and reminded of the persecutions to which
-they were exposed, before being allowed to officiate.
-
-
-§ 6. MAJORS OR BISHOPS
-
-This was the highest of the three Orders, although we find traces of a
-superior Major, called the Pontifical, whose relation to a Major would
-correspond roughly to that of an Archbishop to a Bishop. Reinéri Saccho
-states that the Cathari had four Orders: (1) Episcopus; (2) Filius Major;
-(3) Filius Minor; (4) Diaconus, and that on the death of a Bishop, a
-Filius Minor ordained a Filius Major to be the new Bishop, and that he in
-turn ordained the Filius Minor to be a Filius Major. But some objected to
-this procedure on the ground that it was like a son appointing a father.
-Hence, authority was given to a Bishop to appoint an elder son as Bishop
-to succeed him on his decease. But this was not general. As a rule, as
-already stated, the threefold order obtained, although possibly the title
-of _Major_ was taken from that of the Filius _Major_ and made equivalent
-to that of Episcopus. When a vacancy in the Majoralty occurred, the
-Presbyters and Deacons met together, and the oldest in orders, "like
-Peter at the election of Matthias," explained the purpose of their
-assembly, and nominated a Presbyter for the vacant office. His nominee
-then left the room, and the president enumerated the qualifications of a
-Major--learning, loyalty, length of service, personal sanctity and
-capacity to rule the household, the Church, and declared that in his
-opinion the Presbyter nominated possessed all these qualifications. If
-the meeting agreed,[65] the Presbyter was called in, and on being
-questioned promised to keep the laws of the Society and to exact the
-obedience of all under his authority. A Major took no part in the
-_election_ of a Major, but except in an emergency, his presence was
-essential to a Major's ordination. After the promise (not oath) of
-obedience had been given, the congregation knelt and said the Lord's
-Prayer; and on rising from their knees, the Major-elect made his private
-confession to the Major, and a general confession to the congregation,
-and prayed to God to give him His Holy Spirit. Then came the most
-important ceremony of all, the imposition of hands, first by the Major,
-having obtained the assent of the congregation, and then by the
-Presbyters and Deacons. If, however, there was no Major present, the
-eldest Presbyter, with the consent of the other Presbyters and Deacons
-could act for him.
-
-Neither Deacon, Presbyter nor Major wore any dress distinctive of their
-order. Of the Majors it was said: "He is clothed in good work, fastings
-and prayers; his mitre is spiritual, i.e. his authority to rule is from
-God and man; his pastoral staff also is spiritual, viz. the threatenings
-of Holy Scripture against sinners, and his encouragements of the weaker
-brethren by word and deed; his episcopal ring was his integrity in the
-Faith."
-
-The first Pontifical Major was ordained in the same way as a Major, but
-afterwards only a Pontifical could ordain a Pontifical. If, however,
-there was no Pontifical available, either by death or absence, the
-authority to ordain reverted to the Presbyters and Deacons.
-
-Full disciplinary powers were vested in a Major, and therefore there
-could not be two Majors in one local Church. In the discipline of
-Deacons, he was not bound to consult the Church; for the Deacon vowed
-direct obedience to the Major, and therefore the Major could inflict and
-remove penalties for offences. He could expel a Deacon from the Church
-and re-admit him. The rite for reconciliation of a Deacon was imposition
-of hands, but this did not imply re-ordination. In the Major alone was
-vested the power to impose penance upon and to receive lapsed brethren,
-but the addition of treachery _ipso facto_ precluded any re-admission,
-for treachery was the unpardonable sin. Penance was imposed in a
-prescribed form.[66] The Order of Major also carried with it the duty of
-preaching and making (_conficere_) the Body and Blood of Christ, and
-authority to commission Presbyters to do the same, except that at Easter
-only Majors could consecrate at Holy Communion.[67]
-
-The heretics regarded their Orders as in no whit inferior to those of the
-Roman Church. To their own and Roman Bishops alike they denied the powers
-of the Keys of the Kingdom of Heaven, as then understood, but their
-powers of absolution were the same, seeing that both had the Apostolic
-Succession through the Holy Spirit. But this recognition of Roman Orders
-was only ideal and theoretical, because the heretics maintained that the
-Roman Church had practically forfeited its authority through its
-corruptions and persecutions. The Catharists regarded this forfeiture as
-irremediable and final: the Waldenses as recoverable by repentance and
-reformation along the lines of their own tenets. In this way we may
-reconcile the conflict of evidence as to the relationship between
-Catholic and heretical Orders.
-
-[52] Inquis. of Carcassonne "De Manichaeis moderni temporis" (p. 58).
-
-[53] Inquis. of Languedoc, beginning of fourteenth century (Cod.
-Vat. 4070).
-
-[54] "Quidem mali erant, sed comparatione aliorum haereticorum _longe
-minus perversi_."
-
-[55] M. Chabaneau ("Revue des langues romanes," XXXIII, 462) remarks that
-several of the passages quoted in the ritual from the N.T. as well as the
-ritual itself present features characteristic of the dialect in Vaudois
-books, a fact which, he points out, should not be overlooked in
-considering the problem, "qu'on croit peut-être à tort pleinement
-résolu," of the origin of the ritual of Lyons.
-
-[56] _vide infra_, p. 84.
-
-[57] _vide infra_, pp. 73, 83.
-
-[58] A title based on St. Matt. xix. 21. Outside Scripture the title
-meets us as early as the Council of Ancyra (A.D. 314), which is
-noteworthy in view of the association of Catharism with Galatia, of which
-Ancyra was the capital; several of its Canons also deal with matters
-closely resembling the doctrines and practices of the Catharists.
-
-[59] Si quis de perfectis peccaret mortaliter comedendo, videlicet
-modicissimum carnium, etc., omnes consolati ab illo amittebant Spiritum
-Sanctum, et oportebat eum iterum reconsolari (Peter de Vaux-Sarnai,
-Ermengard, etc.). But, on the other hand, as eating flesh was distasteful
-to them, they might eat it on Fast Days to afflict the soul, thus
-reversing Catholic usage (Inquis. of Carcassonne).
-
-[60] De Paup. de Lugdano (Cod. Vatic. lat. 2648, no date or author).
-
-[61] Reinéri Saccho, a Catharist, not a Waldensian, gives _four_ Orders.
-(1) Episcopus; (2) Filius Major; (3) Filius Minor; (4) Diaconus (Gretzer,
-Vol. XII).
-
-[62] Others deny this on the ground that it was the custom of the Roman
-Church. If used at all, its use was probably understood as referring to
-their own pure (Catharist) Church. The Waldenses did not use either the
-Ave Maria or the Creed.
-
-[63] Inquis. of Languedoc, fourteenth century. But Reinéri Saccho, the
-ex-Catharist, says that the Deacons could hear confessions of venial sins
-once a month.
-
-[64] At these Conferences no Credent, _young_ Perfect or woman attended.
-
-[65] Their opinions were ascertained individually, beginning with the
-eldest.
-
-[66] _v. infra_, p. 86.
-
-[67] _v. infra_, p. 81.
-
-
-
-
-CHAPTER IV
-
-(_continued_)
-
-(B) RITES AND CEREMONIES
-
-
-§ 1. THE LORD'S SUPPER
-
-The Records of the Inquisition of Languedoc[68] (beginning of the
-fourteenth century) preserve a description of the Lord's Supper on Good
-Friday which is uncorroborated. "The Major on the Day of the Supper after
-the ninth hour, when the Supper has been prepared, washes the feet of the
-company (_sociorum_). He then places himself with them at the table, and
-blesses the bread, wine and fish, not as a sacrifice or offering
-(_holocaustum_), but in memory of the Lord's Supper, and prays as
-follows: 'O Lord God of Abraham, Isaac and Jacob, God of our fathers, and
-Father of our Lord Jesus Christ, Who by the hands of the Bishops and
-Presbyters, Thy servants, hast commanded sacrifices and offerings and
-various oblations to be offered: O Lord Jesus Christ, Who didst bless the
-five loaves and two fishes in the wilderness, and blessing water didst
-turn it into wine: bless in the name of the Father, Son and Holy Spirit
-this bread, fish and wine, not as a sacrifice or offering, but in simple
-commemoration of the most holy Supper of Jesus Christ and His disciples,
-since, O Lord, I do not dare to offer to Thee by impure hands and defiled
-mouth the sacrifice of our Lord Bishop, Jesus Christ Thy Son, but this
-bread and the substance of this fish and wine we beseech Thee to bless in
-the name of the Father, Son and Holy Spirit, and may the communion
-(_communicatio_) of this bread as a simple Host please Thee, Eternal
-Father, and so direct my soul and my body, even all my senses, and so
-guide my footsteps that I may be worthy to offer Thee that most sacred
-Body which is worshipped by angels in heaven.'" The Major eats and drinks
-first, and then distributes to others.
-
-This, however, did not take the place of the celebration on Easter Day,
-which was the most important of the whole year, and devolved upon a Major
-only. For this highest service of the year the Major was the better
-prepared (_melius dispositus_) by the Lenten Fast, and particularly by
-the more severe fast upon bread and water only for three days previously.
-When the congregation, of both sexes, is assembled, a table or bench is
-spread with a clean cloth, and a cup of good pure wine and a cake or
-loaf, unleavened, placed upon it. Then the president says: "Let us ask
-God to forgive us our sins for His mercy's sake, and to fill us with
-those things which we ask worthily, for His mercy's sake, and let us say
-seven times the Pater noster to the honour of God and the Holy Trinity."
-This the congregation does on bended knee. Then the president takes a
-napkin (_tersorium_) and, hanging it over his left shoulder, with his
-bare right hand he wraps the loaf (_panis_) or cake (_placenta_) wholly
-in the napkin and holds it thus to his breast. Standing thus he repeats
-(some said "inaudibly") the exact words our Lord used at the
-Institution.[69] He then makes the sign over (_signat_) the bread and the
-wine, breaking (or cutting with a small knife lengthwise) the bread.
-During these ceremonies the congregation stand, but at this point they
-and he seat themselves at the table according to (Church) rank. As each
-receives the bread and wine from him, he (the recipient) says:
-"Benedicité, Senher," and he replies, "Deus vos benedicat." Thus "their
-sacrifice is finished, and they believe that this is the Body and Blood
-of Jesus Christ." The remains, if any, are reserved (_conservari_) until
-after Easter, when they are consumed by the faithful.
-
-
-§ 2. GRACE AT MEALS
-
-First of all they stand in silent prayer, long enough to say thirty or
-forty Pater nosters. Before sitting down they all bless the table by
-saying, "Benedicite, Kyrie Eleison, Christe Eleison, Kyrie Eleison." Then
-the eldest says in the vulgar tongue, "God, Who blessed the five loaves
-and two fishes in the wilderness for His disciples, bless this table and
-the things that are on it and shall be placed upon it," and he makes the
-sign of the cross saying: "In the Name of the Father, Son and Holy
-Spirit." After the meal the Elder gives thanks, saying in the vulgar
-tongue Revelation vii. 12, adding: "May God give good reward and food to
-all who benefit and bless us: may God Who gives us temporal food give us
-spiritual food: may God be with us and we with Him always," and the rest
-answer, Amen. In blessing the table and in returning thanks they lift
-their hands clasped and faces to heaven. Then, if time and place were
-opportune, would follow a sermon or instruction, but this was usually
-deferred until after supper when the day's work was done, and they could
-speak with less danger, and, if prudence suggested, in the dark. Teaching
-was positive rather than negative, for they began not by denouncing the
-errors and vices of others, but by pointing out what being a disciple of
-Christ involved according to the Scriptures. These they had in the vulgar
-tongue, as well as in Latin. They would "read round," and those who could
-not read would repeat from memory. They further supported their tenets by
-"saint and doctor."
-
-
-§ 3. THE CONSOLAMENTUM
-
-This rite was, according to Reinéri Saccho, peculiar to the Catharists,
-who gave it the alternative title of Imposition of hands, but Catholics,
-Heretication.[70] By it Catharists believed that a person received the
-gift of the Holy Ghost the Consolator, or Comforter--hence its name, and
-those who submitted to the rites were called Consolati. Hence, as only
-those were admitted who had proved themselves staunch and true to
-Catharism, they were called indifferently Consolati or Perfecti, although
-more strictly, the former was applicable only to the Catharists, and the
-latter to the Waldenses. Many who shrank from the austere life which the
-Consolamentum demanded postponed it until what they supposed to be their
-last illness, so that the ceremonies had to be altered to suit the
-circumstances, provided always that the imposition of hands was retained.
-The person to be "consoled" must, if in health, prepare himself by a
-three days' rigorous fast. At the service of initiation, a table or bench
-covered with white towels and a book, called the Text, upon it, were
-placed in the midst of the congregation arranged according to Church
-rank. Within their midst, but at some distance from the table, stood the
-candidate. The minister at the head of the table reminded him of the
-ascetic life he would have to lead, the dangers and persecutions he would
-have to endure, and that lapse meant eternal damnation, for there was no
-salvation in the Roman Church. He was then asked if, with all this before
-him, he would surrender himself wholly to God and the Gospel. On his
-answering, Yes, he was further asked whether he would promise never to
-eat meat, eggs, cheese, venison, oil or fish, never to lie or swear,
-never to indulge any lust, never to touch a woman, never to kill, never
-to eat without a companion or without saying the Lord's Prayer, never to
-sleep unclothed, never to betray the Faith. Having made these promises,
-the candidate advanced towards the minister by certain, usually three,
-stages (_intervalla_), making at each stage his "melioramentum," i.e. he
-bent the knee, touching the ground with his hands and saying,
-"Benedicite," thus shewing that the minister was better (_melior_) than
-himself.[71] At each stage the minister replied, "Deus vos benedicat." On
-reaching the table he said: "Good Christians, I beg for God's blessing
-and yours. Pray to God that He may keep me from a bad death, and bring me
-to a good end and to the hands of good Christians." Then the minister
-gave him the book to kiss, and placed it upon his head. Then all placed
-their hands upon his head or shoulders, saying: "We worship Thee, Father,
-Son and Holy Ghost," and the minister prayed that the Holy Ghost the
-Consolator might descend upon him. When all had said the Lord's Prayer,
-the minister read St. John i. 1-17. He then gave the candidate the kiss
-of peace, and the candidate to the one next to him, and so on until all
-the congregation had exchanged the salutation. If the "consoled" were a
-woman, the minister, instead, touched her shoulder with the book, and her
-elbow with his elbow, and she did the same, if the one next to her were a
-man. He (or she) was given a small cord, "quo pro haeresi cingeretur," to
-be worn round the body, next to the skin. The congregation then
-separated, after congratulating the new member.
-
-In the case of the sick, treatment varied. Some would not "console"
-anyone not in full possession of his faculties and able to make the
-answers. Others admitted such, provided that in some way other than by
-speech he signified his assent. Others went further and "consoled" even
-the unconscious at the urgent request of his friends anxious for his
-eternal welfare. Thus sometimes even children were "consoled." In these
-cases certain modifications were allowed in the ritual. Thus if the sick
-man could not make his melioramentum, the minister took his hands within
-his own, and the sick man would say "Benedicite," bending his head each
-time. If he could not say the Lord's Prayer, others would say it for him.
-If it were discovered that the officiating minister was in mortal sin
-(according to Catharist law), the Consolamentum was invalid.
-
-
-§ 4. THE ENDURA
-
-Every inducement was now made to the sick man to end his life by any
-means other than by direct violence. He was urged to undergo the
-_Endura_, which took various forms. We read of this as early as A.D. 1028
-in connection with a community at Montfort, near Turin, which taught that
-death by illness or senile decay only shewed that Satan was still master
-of the situation and could send the soul into another body. Here probably
-we have the clue to the reasons for encouraging the practice of the
-Endura. The "consoled" had solemnly promised not to kill, and therefore
-could not directly commit suicide. But he could consummate the purpose of
-God, Who had sent him the illness, by indirect means, and thwart the
-world, the flesh and the devil by a speedy death. Several expedients were
-adopted. Thus the "consoled" sick was asked whether he would be a martyr
-or a confessor. If he said the former, a cushion or pillow was held over
-his mouth for some time. Whether he recovered or succumbed, he was
-henceforth held to be a martyr. If he said, a confessor, he had to remain
-three days without food and drink, and whether the fast proved fatal or
-not, he was called a confessor. At Ax, Peter Autéri, after some
-hesitation, "consoled" an unconscious woman, and ordered that nothing
-should be given her but pure water. She recovered and asked for food,
-which, however, her daughter refused on religious grounds, but the mother
-indignantly declined to be bound by promises made for her by others.
-Mengard, a woman examined at Carcassonne in A.D. 1308, said her little
-boy was hereticated when at the point of death, and she was ordered to
-give him nothing but bread and water, for when he died he would be an
-angel. But she refused not to give him the breast, and so he was not
-fully hereticated. At the same Inquisition Raymond Issaun said that his
-brother, William, after heretication had placed himself completely in the
-Endura for about seven weeks, and stayed in a certain hut where he died,
-and he was buried in the house of their father. Another method was
-opening a vein and slowly bleeding to death in a bath; another, drinking
-the juice of wild cucumbers mixed with powdered glass so that the
-intestines were torn to pieces.
-
-
-§ 5. PENANCE
-
-This was administered by the Major, or by a Presbyter by delegation in
-minor offences. After the penitent had confessed, the Major (or
-Presbyter) pointed out how and to what extent he had offended against the
-Holy Scriptures, and imposed a penance accordingly, saying: "I, being
-entrusted with the authority of the blessed Apostles Peter and Paul, bid
-thee on behalf of our Lord Jesus Christ Who instituted this holy
-sacrament of penance in His Church, perform such penance as I impose upon
-thee."[72] No indulgences were granted. Absolution was from the fault,
-not from its punishment.
-
-
-§ 6. FASTS
-
-"The Manichees of modern times," as they are called in the Acts of the
-Inquisition at Carcassonne, had three Fasts of forty days during the
-year, (_a_) From St. Britius (Nov. 13th) to Christmas. (_b_) Lent. (_c_)
-From Whitsun to SS. Peter and Paul (June 29th), which, therefore, could
-not always have been forty days. The first and last week of each Fast
-they called "strict," for then they fasted on bread and water, but in the
-other weeks of the Fast on only three days--Monday, Wednesday and Friday.
-Others observed these three days as Fasts throughout the year, unless
-they were travelling or were ill. Others, again, because flesh was
-repulsive to them, and to mark their difference from the Roman Church,
-would eat flesh on Roman Fast days, but not when their own and Roman
-Fasts coincided.
-
-[68] Cod. Vat. 4030.
-
-[69] _v._ pp. 47, note, 62.
-
-[70] Also, more rarely, la Convenenza or the Agreement.
-
-[71] This obeisance was made to him not personally but officially, as
-merely the instrument or agent of the Holy Spirit.
-
-[72] _v. supra_, p. 66.
-
-
-
-
-CHAPTER V
-
-A SUMMARY
-
-
-In attempting to summarize the foregoing testimonies of friend and foe we
-must again guard ourselves against the inference that doctrinal
-similarity with previous heresies involves organic succession. Historical
-links fail us when we attempt to construct the genealogical table. The
-general fact to be recognized is that while the Catholic Church had
-expelled those ancient heresies from her doors, their odour remained,
-and, remaining, reminded her members of problems about God and man,
-spirit and flesh, time and eternity to which only revelation, and not
-speculation, could supply the answer.
-
-_The Nature of God._ The resemblance between the Dualism of Gnosticism
-and Catharism is obvious. Each taught both an absolute and a modified
-Dualism; but a closer study shews us that whereas with Gnosticism (and
-particularly Manicheism) this dogma was fundamental, with Catharism it
-became more and more subordinate to discipline and conduct. It was
-offered as a solution to the mystery of evil, but in the catechizing of
-their candidates for membership, no question touching Dualism was put to
-them. Thus discipline of life was presented to them not as a struggle
-with an evil God, but as a following of Apostolic Christianity and a
-practical protest against a corrupt hierarchy. The Lord's Prayer was used
-as much as a Creed as a Prayer, yet there is not the slightest evidence
-that they understood "ἀπὸ τοῦ πονηροῦ" to be "from the evil _one_."
-
-_The Nature of Christ._ The Albigenses were constantly charged with
-holding Docetic views of Christ. Yet they believed in an Incarnation,
-though not that of the Nicene Creed. They were prepared to say that
-Christ was born "in virgine," but not "ex virgine," or as the Paulicians
-put it, "δι' αὐτῆς ὡς διὰ σωλῆνος διεληλυθέναι" The basic belief in the
-utter sinfulness of flesh was an insuperable obstacle to belief in the
-sinlessness of the Incarnate Christ, an obstacle which late in
-Christianity the theory of the Immaculate Conception attempts to
-surmount. The Manichees, under Parsic influence, taught that as "the
-light shineth in the darkness, and the darkness overcame it not," so the
-Christ could not enter a human body, except in appearance; and the
-Priscillianists denied a human body to Him, and said He was innascibilis,
-because the human body was the seat of sin. The Albigensian solution was
-that Christ was created sinless man in heaven, and in His perfect nature
-of body, soul and spirit was born in the Virgin Mary. The one passage of
-Scripture which was read at their distinctive service--the
-Consolamentum--was St. John i. 1-17, where the order is "the Word was
-made flesh and (then) dwelt among us." The two clauses in the Creed,
-therefore, should be reversed and run: "He was made man, and came down
-from heaven." It followed from this real humanity of Christ that His
-suffering was real and not Docetic. Hence the Albigenses regarded the
-Cross as an instrument and symbol of the actual shame and suffering of
-Christ, and, as such, should not be honoured.
-
-_The Nature of the Holy Ghost._ Although the Albigenses in their services
-paid worship to the Holy Trinity by their frequent "Adoremus," they did
-not accept the position of the Council of Chalcedon. Both the Son and the
-Holy Spirit were, according to them, created by God the Father, and there
-was a difference of essence (_substantia_) between the three Persons. The
-Father was greater than the Son (St. John xiv. 28) and the Holy Ghost,
-and the Son greater than the Holy Ghost. The Holy Ghost did not function
-in the world until after the Ascension of Christ. He does not Himself
-enter into man at the imposition of hands. The perfect man as made in the
-image of God has a tripartite nature of body, soul (_anima_) and spirit.
-Owing to sin man's spirit went back to heaven, and hence the present
-imperfect man consists of corpus and anima. But the spiritus of each man
-is guardian and guide (_custos_, _rector_) of the anima, and is restored
-to him by the Paraclete or Principal (i.e. _the_ Holy) Spirit by the
-imposition of hands.[73]
-
-_The Nature of their Church._ The basis of Gnosticism was knowledge
-(γνῶσις), but that of Catharism faith (_fides_). The Gnostics or
-γνωστικοί repelled the πιστικοί, whereas the πιστικοί or Credents formed
-the great majority of the Catharists. Gnosticism was esoteric, Catharism
-exoteric. Gnosticism was intellectual, Catharism spiritual. Catharism
-taught that none could be saved outside its fold, but none were
-predestined from entering that fold. If this is Gnosticism it is the
-Gnosticism of Marcion, the mildest of all Gnostics. (The only exception
-to this "Catholicism" was due to the emphasis which the Catharists laid
-upon Faith itself, whereby they were led to exclude infants from
-membership, because they could not be certain of a member's faith until
-he avowed it.) Hence, where Gnostics founded schools, admission to which
-was grudgingly granted, Catharism founded churches with an ever-open door
-for all.
-
-
-The movement failed--failed in spite of all its zeal, self-sacrifice,
-sincerity and Scripturalness. With the political and military forces
-ultimately brought to bear against it we are not here concerned. Without
-these, however, it was doomed to failure through its own weaknesses and
-divisions. It was a bold bid for freedom of thought and speech in all
-matters of religion. It was a revolt against the assumption that all must
-believe alike, and that the laity must never question what the priesthood
-taught. The Infallibility of the Church had become practically an Article
-of the Faith. And because this indefeasible right of man was declared by
-the Church to be indefensible, independence changed into intolerance, and
-freedom into disruption. But any upheaval, social or religious, to be
-successful must be united and progressive. It must be of one heart and
-one mind in defence and attack. It must also convince the people that it
-has recovered old truths or discovered new. The indispensable Foundation
-of Belief is one God: a religion which starts with two, and yet protests
-that it is Christian, whatever other merits it may possess, can never
-attract and retain the adherence of that or any other age, whatever
-relation it might seek to establish between the two. Catharism from the
-very beginning was a house divided against itself as to the God of its
-worship and obedience. The Albigensian Christ offered no Atonement,
-all-sufficient and complete, for the sins of men, and so brought to men
-no peace which passeth all understanding. Their "perfect" life was
-impracticable and would have brought society to an end. All agree that
-the Waldenses, who started _de novo_ from the Scriptures, and endeavoured
-to live and teach according to their precepts, began solely as reformers
-and not as schismatics. Yet even they could not keep themselves untainted
-by the stronger and more numerous Catharists, and it was easy for their
-enemies to convince an uncritical age that there was little difference
-between them. The Albigenses have perished, the Waldenses remain, and
-such seekers after truth ever will, who
-
-  "Correct the portrait by the living face,
-  Man's God by God's God, in the mind of man."
-
-[73] This is Moneta's view. Moneta's great work is the chief, as it is
-the only contemporary systematic investigation of Catharism. It was
-published under the editorship of Augustine Riccheni, Professor at
-Bologna, at Rome in A.D. 1743. Of Moneta himself we know little. He was
-born at Cremona, and, fired by the eloquence of the Dominican Friar,
-Reginald, entered that Order in A.D. 1220, an Order which arose specially
-to combat Albigensianism. He was appointed Censor of the Faith at Milan,
-and died some time after A.D. 1240.
-
-
-
-
-INDEX
-
-
-A
-
-Absolution, 53, 66, 71, 79
-
-Abstinence, 72
-
-Ademar, 32
-
-Agobard, 26
-
-Alan de Insulis, 48
-
-Albi, 5, 41, 47
-
-Angels, 34, 51, 64
-
-Apocrypha, 10, 12
-
-Apostolic Succession, 65
-
-Ave Maria, 75
-
-
-B
-
-Baptism, 31, 36, 43, 45, 53, 57, 60, 62, 67, 70
-
-Bernard, 40
-
-Bible, 13, 16, 22, 34, 47, 54, 75, 83
-
-Bishops, 15, 24, 28, 44, 52, 75
-
-Bogomiles, 14
-
-Bulgaria, 12
-
-
-C
-
-Celibacy, 32, 39, 74
-
-Charlemagne, 22, 24
-
-Christ, 51, 53, 55, 89
-
-Confession, 31, 44, 49, 56, 57, 76
-
-Consolamentum, 15, 32, 70, 83 _seq._
-
-Conversion, 21
-
-Councils, 15, 23, 33, 35, 36, 39, 41, 42, 47
-
-Credents, 51, 52, 60, 66 _seq._
-
-Creed, 44, 46
-
-Cross, 37, 38, 53, 57
-
-Crusaders, 14
-
-
-D
-
-Deacons, 52, 75 _seq._
-
-Donatists, 10
-
-Dualism, 10, 15, 30, 40, 51, 54, 56, 63
-
-
-E
-
-Easter, 81
-
-Endura, 85
-
-Ermengard, 50, 67
-
-Euchites, 14
-
-Eymeric, 30
-
-
-F
-
-Fasts, 81, 87
-
-
-G
-
-Galatia, Gaul, 13, 19, 20
-
-Gascony, 47
-
-Gnosticism, 16, 18, 90
-
-Good Friday, 37, 80
-
-Good Men, 42, 51, 68, 71
-
-Grace at Meals, 82
-
-
-H
-
-Henricians, 38
-
-Heresy, 5
-
-Heretication, 67
-
-Holy Spirit, 34, 57, 58, 65, 84, 89
-
-
-I
-
-Imposition of hands, 34, 40, 52, 54, 67, 75, 78
-
-Incarnation, 34
-
-Indulgences, 57
-
-Innocent III, 27, 50
-
-Inquisitions, 12, 56, 59, 60, 61, 86
-
-
-K
-
-Kiss of peace, 67, 84
-
-
-L
-
-Laity, 57
-
-Literature, 26, 28
-
-Lombers, 42
-
-Lord's Supper, 31, 34, 37, 40, 43, 44, 51, 53, 57, 62, 76, 79, 80 _seq._
-
-
-M
-
-Majors, 60, 66, 75, 77 _seq._
-
-Manichees, 6, 9, 32, 39, 58
-
-Matrimony, 27, 32, 36, 37, 40, 43, 45, 53, 54, 57, 59, 62
-
-Melioramentum, 69, 70, 71, 84
-
-Moneta, 6, 26, 90
-
-
-N
-
-New Testament, 12, 16, 22, 40, 43, 54, 71
-
-Nicetas, 15
-
-Novellani, 74
-
-
-O
-
-Oaths, 29, 40, 56, 58, 71
-
-Old Testament, 10, 16, 40, 43, 51, 55, 60
-
-Orders, 36, 54, 57, 76, 79
-
-
-P
-
-Pater noster, 12, 52, 68 _seq._, 75, 81, 84
-
-Paulicians, 11 _seq._
-
-Penance, 31, 43, 53, 54, 86 _seq._
-
-Perfecti, 15, 28, 32, 51, 59, 73 _seq._
-
-Peter Chrysogonus, 46
-
-Peter de Vaux-Sarnai, 5, 50
-
-Peter Waldo, 25, 49
-
-Petrobrusians, 36
-
-Philippopolis, 13, 14
-
-Pontifical, 77, 78
-
-Poplicani, 11, 17, 41
-
-Prayer, 34, 37, 53, 59
-
-Presbyters, 44, 63, 68 _seq._, 76 _seq._
-
-Priscillianists, 10
-
-Provençal, 22
-
-Purgatory, 53, 54, 57
-
-
-R
-
-Reinéri Saccho, 52
-
-Resurrection, 32, 34, 40, 51, 54
-
-Revenge, 61
-
-Rheims, 35, 39
-
-
-S
-
-Sacraments, 31
-
-Sandaliati, 74
-
-Septuagint, 12
-
-Slavs, 20
-
-
-T
-
-Tithes, 53
-
-Toulouse, 5, 28, 35, 36, 41, 46, 47, 50, 56
-
-Tours, 41
-
-Trinity, 34, 69
-
-
-U
-
-Unction, extreme, 57
-
-
-V
-
-Virgin Mary, 32, 34, 57
-
-Vulgate, 12
-
-
-W
-
-Waldenses, 47, 49, 50, 52, 55-58, 61, 62, 66, 67, 76, 79
-
-
-
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-<body>
-<h1 class="pg">The Project Gutenberg eBook, The Albigensian Heresy, by Henry James Warner</h1>
-<p>This eBook is for the use of anyone anywhere in the United States
-and most other parts of the world at no cost and with almost no
-restrictions whatsoever.  You may copy it, give it away or re-use it
-under the terms of the Project Gutenberg License included with this
-eBook or online at <a
-href="http://www.gutenberg.org">www.gutenberg.org</a>.  If you are not
-located in the United States, you'll have to check the laws of the
-country where you are located before using this ebook.</p>
-<p>Title: The Albigensian Heresy</p>
-<p>Author: Henry James Warner</p>
-<p>Release Date: February 27, 2017  [eBook #54250]</p>
-<p>Language: English</p>
-<p>Character set encoding: UTF-8</p>
-<p>***START OF THE PROJECT GUTENBERG EBOOK THE ALBIGENSIAN HERESY***</p>
-<p>&nbsp;</p>
-<h4 class="pg">E-text prepared by deaurider, Chris Pinfield,<br />
-    and the Online Distributed Proofreading Team<br />
-    (<a href="http://www.pgdp.net">http://www.pgdp.net</a>)<br />
-    from page images generously made available by<br />
-    Internet Archive<br />
-    (<a href="https://archive.org">https://archive.org</a>)</h4>
-<p>&nbsp;</p>
-<table border="0" style="background-color: #ccccff;margin: 0 auto;" cellpadding="10">
-  <tr>
-    <td valign="top">
-      Note:
-    </td>
-    <td>
-      Images of the original pages are available through
-      Internet Archive. See
-      <a href="https://archive.org/details/albigensianheres00warnuoft">
-      https://archive.org/details/albigensianheres00warnuoft</a>
-    </td>
-  </tr>
-</table>
-<p>&nbsp;</p>
-<hr class="full" />
-<p>&nbsp;</p>
-<p>&nbsp;</p>
-<p>&nbsp;</p>
-
-<div id="front">
-
-<p class="underline">STUDIES IN CHURCH HISTORY</p>
-
-<h1>The Albigensian Heresy</h1>
-
-<p><span class="small">BY THE REV.</span><br />
-                       H. J. WARNER. M.A.</p>
-
-
-<p><span class="small">LONDON:</span><br />
-                       SOCIETY FOR PROMOTING<br />
-                       CHRISTIAN KNOWLEDGE<br />
- <span class="x-small">NEW YORK &amp; TORONTO: THE MACMILLAN CO.<br />
-                       1922</span></p>
-
-
-<p class="small"><i>A Dissertation approved for the<br />
-                    B.D. Degree, Cantab.</i></p>
-
-
-<p class="x-small">Printed in Great Britain at<br />
-                <i>The Mayflower Press, Plymouth</i>. William Brendon &amp; Son Ltd.</p>
-
-</div>
-
-<hr />
-
-<div class="pagenum"><a name="Page_5" id="Page_5">{5}</a></div>
-
-<h2>INTRODUCTION</h2>
-
-<p class="drop-cap"><span class="uppercase">The</span>
-interest and importance of the so-called Albigensian Heresy<span
-class="fnanchor"><a name="Ref_1" id="Ref_1" href="#Foot_1">[1]</a></span>
-lie in the fact that while it bears
-"a local habitation and a name," its actual habitation
-was not local, and its name is misleading. Its origin
-must be traced back to pre-Christian Ages, and its fruits
-will remain for ages to come. Its current title is inexact
-and incomplete; <i>inexact</i>, because Albi was not the <i>fons
-et origo</i> of a movement which, although it took deepest
-root in Southern France, was sporadic throughout Central
-and Western Europe; <i>incomplete</i>, because the movement
-was not one heresy, but many, defying rigid classification,
-heterogeneous, self-contradictory, yet united in opposition
-to the Church of Rome. It is a mere accident of
-history that the name is derived from Albi, for Albi was
-but one, and that by no means the most important town
-infected. The storm-centre was the great city of
-Toulouse, which Peter de Vaux-Sarnai describes as
-<span class="pagenum"><a name="Page_6" id="Page_6">{6}</a></span>
-"Tolosa, tota dolosa," being, as he adds, seldom or
-never from its foundation free from heresy, fathers
-handing it on to their sons. The impact came at a time
-when the Church of Rome was putting forth all its power
-to extend its spiritual supremacy northward, and the
-Kingdom of France its territorial domains southward,
-and it suited their respective interests to unite their
-forces in a home-crusade against Southern France.
-Between the upper and nether millstones the body was
-crushed, but "its soul goes marching on." Its enemies
-declared it to be rank paganism (Manicheism)<span
-class="fnanchor"><a name="Ref_2" id="Ref_2" href="#Foot_2">[2]</a></span>:
-its adherents the purest form of Christianity (Catharism).
-An impartial investigation will, we think, show that
-neither claim can be substantiated. Impartiality, however,
-is not easily preserved. Most of the documentary
-evidence which has come down to us is biassed. The
-Church considered it its sacred duty to destroy all heretical
-literature as pestiferous: the heretics, equally, the
-archives of the early inquisitions, whenever they fell
-into their hands in their few military successes, on the
-ground that they were dangerous to their members and
-distortive of their doctrines. "No person," observes
-Francis Palgrave in his "History of the Anglo-Saxons,"
-"ever can attempt any historical inquiry who does not
-bring some favourite dogma of his own to the task&mdash;some
-principle which he wishes to support&mdash;some position
-which he is anxious to illustrate or defend, and it is quite
-useless to lament these tendencies to partiality, since
-<span class="pagenum"><a name="Page_7" id="Page_7">{7}</a></span>
-they are the very incitements to labour." It is because
-this is true of many who, with political and ecclesiastical
-predilections, have sought to confirm them by this
-controversy, that a fresh endeavour should be made to
-get at the facts of the case. On the one hand we must
-avoid reading into Homer what Homer never knew.
-On the other hand we must carefully precipitate the
-prose which is in solution in the poetry, and separate
-historical fact from fanatical fiction.</p>
-
-<div class="footnote">
-
-<p class="nodent"><a name="Foot_1" id="Foot_1" href="#Ref_1">[1]</a>&nbsp;&nbsp;
-The word "heresy" (<span title="hairesis">αἵρεσις</span>) originally carried with it no
-censure, but rather approval. In classical Greek it means (1) "free
-choice" (abstract), (2) "that which is chosen," (3) "those who make
-the choice, a sect or school." In ecclesiastical Greek (LXX) it is used
-to render <span title="N'DhaBhaH"><span dir="rtl" xml:lang="he"
-lang="he" style="font-size:larger;">נְדָבָה</span></span>, "a free-will offering" (Lev. xxii. passim); in the
-N.T. it means "an opinion," whether true, false or neutral, or "those
-who hold such opinions." The Pharisees (orthodox), the Sadducees
-(rationalist), the Christians (schismatic) are alike described as "heresy,"
-where perhaps "school" or "party" would be the more modern
-rendering (Acts v. 17, xv. 5, xxiv. 5, 14, xxvi. 5, xxviii. 22). St. Paul's
-use wavers between an opinion which is the outcome of legitimate
-freedom of thought, and positive schism. (Cf. 1 Cor. xi. 19 with Gal.
-v. 20, where <span title="hairesis">αἵρεσις</span> is classed with <span title="dichostasia">διχοστασία</span>.)</p>
-
-<p class="nodent"><a name="Foot_2" id="Foot_2" href="#Ref_2">[2]</a>&nbsp;&nbsp;
-Ricchini, editor of Moneta's great work, begins his Dissertation:
-"Manichaeorum haereseos quae tertio Ecclesiae Seculo ex impuris
-Ethniorum ac Gnosticorum lacunis Manete Persa antesignato emergens,
-diu lateque pervagata est, sobolem et propaginem fuisse Catharos seu
-novos xii et xiii seculi Manichaeos nemo dubitat, qui utriusque Sectae
-dogmata, mores et disciplinam diligenter contulerit."</p>
-
-</div>
-
-<div class="pagenum"><a name="Page_8" id="Page_8">{8}</a></div>
-
-<h2>CONTENTS</h2>
-
-<table id="toc" summary="ToC">
-
-<tr>
- <td></td>
- <td class="pag">PAGE</td>
-</tr>
-
-<tr>
- <td class="text">Introduction</td>
- <td class="pag"><a href="#Page_5">5</a></td>
-</tr>
-
-<tr>
- <td class="chap" colspan="2">CHAPTER I</td>
-</tr>
-
-<tr>
- <td class="text">The Source</td>
- <td class="pag"><a href="#Page_9">9</a></td>
-</tr>
-
-<tr>
- <td class="chap" colspan="2">CHAPTER II</td>
-</tr>
-
-<tr>
- <td class="text">The Soil</td>
- <td class="pag"><a href="#Page_19">19</a></td>
-</tr>
-
-<tr>
- <td class="chap" colspan="2">CHAPTER III</td>
-</tr>
-
-<tr>
- <td class="text">The Seed</td>
- <td class="pag"><a href="#Page_30">30</a></td>
-</tr>
-
-<tr>
- <td class="chap" colspan="2">CHAPTER IV</td>
-</tr>
-
-<tr>
- <td class="text">The System</td>
- <td class="pag"><a href="#Page_65">65</a></td>
-</tr>
-
-<tr>
- <td class="chap" colspan="2">CHAPTER IV <i>(continued)</i></td>
-</tr>
-
-<tr>
- <td class="text">Rites and Ceremonies</td>
- <td class="pag"><a href="#Page_80">80</a></td>
-</tr>
-
-<tr>
- <td class="chap" colspan="2">CHAPTER V</td>
-</tr>
-
-<tr>
- <td class="text">A Summary</td>
- <td class="pag"><a href="#Page_88">88</a></td>
-</tr>
-
-</table>
-
-<div class="pagenum"><a name="Page_9" id="Page_9">{9}</a></div>
-
-<hr />
-
-<p class="center x-large">THE ALBIGENSIAN<br />
-                          HERESY</p>
-
-<h2>CHAPTER I<br />
-    THE SOURCE</h2>
-
-<p class="drop-cap"><span class="uppercase">The</span>
-origin of the Albigensian heresies was not
-indigenous, but imported, although the raw imports
-were quickly combined with the home products.
-Their vigorous growth and wide popularity were due to
-the peculiarly favourable conditions of the country at
-the time of their introduction.</p>
-
-<h3>§ 1. NOT MANICHEAN</h3>
-
-<p>The Church commonly labelled the heresy "Manichean,"
-but the label was a libel. The word suited well
-the purpose of the Church, because the name "Manichean"
-had had for centuries sinister associations,
-aroused the utter detestation of the orthodox and brought
-down upon those accused of it the severest penalties of
-Church and State. It recalled the conflicts of the early
-Church with Gnosticism. It exercised a subtle fascination
-over Augustine, and although he afterwards combated it,
-yet even as Bishop, according to Julian of Eclanum&mdash;no
-mean critic&mdash;"he was not entirely free from its
-infection." The aggressiveness of Manicheism, albeit
-characteristically insidious and secretive, had, at the
-<span class="pagenum"><a name="Page_10" id="Page_10">{10}</a></span>
-appearance of Catharism, become a spent force. The
-contrary opinion is based on inference, not historical
-data. The Dualism of the Manichees was not the Dualism
-of the Catharists, and there were other differences even
-more separative. No Manichean writer or leader or
-emissary has left the slightest trace of his name or influence
-upon Catharist propaganda. The eagerness with
-which this weapon was forged by the Church and the
-success with which it was wielded make us suspicious of
-its justice. Even Bernard of Clairvaux denies that the
-Catharists originated from Mani.<span
-class="fnanchor"><a name="Ref_3" id="Ref_3" href="#Foot_3">[3]</a></span></p>
-
-<h3>§ 2. NOT PRISCILLIAN</h3>
-
-<p>Much the same may be said of the view, less widely
-held, that Catharism was a resurgence of Priscillianism,
-of the survival of which we have evidence as late as the
-beginning of the seventh century. It passed the Pyrenees
-into France. There was undoubtedly a close connection
-between Aragon and Toulouse. In their Dualism and
-Asceticism, in their study and canon<span
-class="fnanchor"><a name="Ref_4" id="Ref_4" href="#Foot_4">[4]</a></span>
-of the Scriptures
-the two movements had points of resemblance, but this
-is the utmost that can be said in favour of the theory.
-The Catharists neither claimed to have had their origin
-in Spain nor attempted to find there a favourable soil
-for planting their tenets. The slight support that they
-received was given for political or family reasons only.
-They used its nearer valleys and mountains as places of
-refuge, not spheres of propaganda.</p>
-
-<h3>§ 3. NOT DONATIST</h3>
-
-<p>The resemblance between the Donatists and Albigenses,
-in their attitude on the unworthiness of ministers
-<span class="pagenum"><a name="Page_11" id="Page_11">{11}</a></span>
-affecting the validity of sacraments and even of the
-Church itself, affords no historical ground for the theory
-that that Schism left any seeds in France to germinate
-only after several centuries. That Schism was confined to
-North Africa. Apart from the presence of five Gallic
-Bishops, or assessors with the Bishop of Rome in the
-trial, Caecilian <i>v.</i> Donatus, ordered by the Emperor in
-<small>A.D.</small> 313, and the Council held at Arles in the following
-year, France had no interest in the Donatist controversy.
-The opposite was the case, for the Gallic Bishops were
-directed to intervene, and the Council was held in Gaul,
-because Gaul was immune from it, and its doctrinal
-isolation presumed an impartial platform for the disputants.
-Another point of resemblance between Donatists
-and Albigenses was that both alike objected to the
-coercive interference of the State in Church affairs.<span
-class="fnanchor"><a name="Ref_5" id="Ref_5" href="#Foot_5">[5]</a></span>
-But this and the unworthiness of ministers are "marks"
-of a Church which have been discussed in all ages, and
-are no evidence of historical connection.</p>
-
-<h3>§ 4. PARTLY PAULICIAN</h3>
-
-<p>We reach firmer ground in seeking a connection
-between the Catharists and the Paulicians. We cannot
-go so far as to say with Reinéri, himself once a Catharist,
-that the movement sprang from Bulgaria and Dalmatia,
-but there is evidence to show that the Catharists themselves
-did not dispute <i>some</i> affinity. Paulician (corrupted
-into poplican, publican, etc.)<span
-class="fnanchor"><a name="Ref_6" id="Ref_6" href="#Foot_6">[6]</a></span>
-was an early appellation
-of the Catharist; and a comparison of their tenets and
-organization proves that there was too much in common
-to be ascribed to mere accident. In the ninth century
-the Paulicians of Armenia saw that circumstances were
-favourable for the dissemination of their creed among
-<span class="pagenum"><a name="Page_12" id="Page_12">{12}</a></span>
-the Slavonic people. For in the early part of that century
-the Greek monks, Methodius and Cyril, had converted
-Bulgaria to Christianity, and its King, Boris, who wished
-to be on friendly terms with both the Frankish Kingdom
-and the Byzantine Empire, was baptized, and took the
-name of Michael after his godfather Michael III, the
-Byzantine Emperor. A special feature to be remembered
-in this work of conversion is that these two monks
-translated the New Testament from the Greek into the
-Bulgar language, and drew up a liturgy. They relied
-not only upon the spoken word, but also upon the written
-word "in a tongue understanded of the people"&mdash;a
-method of evangelization common to the Paulicians,
-Albigenses and Waldenses. Not only so, but the version
-current amongst the Western heretics can be shewn to
-be based upon the Greek and not upon the Vulgate. The
-Doxology of the Lord's Prayer is found in the New
-Testament of the Slavs and of the Catharists, derived
-from the later Greek MSS., but does not occur in the
-earliest codices or in the Vulgate. In Prov. viii. 22 the
-Catharists read <span title="ektise">ἔκτισε</span> ("created") with the LXX, but the
-Vulgate (possedit) <span title="ektêsato">ἐκτήσατο</span> ("possessed").
-The Hebrew <span title="QaNaH"><span dir="rtl" xml:lang="he"
-lang="he" style="font-size:larger;">קָנָה</span></span> may be rendered
-by either, but the former, frequently
-quoted by the Arians, to the alarm and perplexity of Hilary,
-against Athanasius, furnished the Church with grounds
-upon which to base a charge of Arianism against the
-Catharists. In the archives of the Inquisition of Carcassonne
-is a Latin version of the Apocryphal Narrative
-of the Questions of St. John and the Answers of Jesus
-Christ, at the end of which is a note: "This is a secret
-document of the heretics of Corcorezio, brought from
-<i>Bulgaria</i> by Nazarius their Bishop, full of errors."</p>
-
-<p>The insistence upon the right of every nation to have
-the word of God in its own language was a principle
-common to Paulicians and Catharists, while the Papacy,
-<span class="pagenum"><a name="Page_13" id="Page_13">{13}</a></span>
-holding that such a practice contributed to schism as
-well as heresy, endeavoured to thrust one version, the
-Latin, upon the whole Church, and refused permission
-to any but the clergy to read the Scriptures. The Oriental
-Church was scarcely more compliant. Sergius, of Tavia
-in Asia Minor, one of the ablest of the apostles of
-Paulicianism, was won over to the sect by a personal
-study of the Scriptures which, he had been taught, were
-to be read only by the clergy.<span
-class="fnanchor"><a name="Ref_7" id="Ref_7" href="#Foot_7">[7]</a></span>
-The story which comes
-from the Paulicians of Galatia of Asia Minor might be
-transferred almost word for word to describe similar
-conversions to Catharism in Gallia of France.</p>
-
-<p>Reverting to Bulgaria, Boris had desired to give
-Christianity an authoritative and organized position in
-his dominions, and for this purpose applied to Constantinople
-for a Bishop. Being refused, he appealed to
-Rome. But from the Pope he received an even sterner
-rebuff. However, jealousy gave what justice denied;
-for the Patriarch of Constantinople, on hearing of Rome's
-refusal, altered his tone and gave the King more than he
-asked, viz. one Archbishop and ten Bishops. We may
-be certain that these Greek prelates would do nothing to
-mitigate the antipathy which the Slavo-Greeks would
-feel towards Rome, and this antipathy deepened into a
-settled hatred when Rome, later, denied them the right
-to have the Scriptures in any language but Latin. These
-troublous times the Paulicians of Armenia, ever zealous
-propagandists, seized upon for spreading their doctrines.
-Their asceticism appealed strongly to monks in Bulgaria,
-Thrace, etc., and in many a monastery Paulicians were
-welcomed. Persecution also drove them westward, and
-when in <small>A.D.</small> 969 the Emperor Tzimisces established
-them in Philippopolis, it was a comparatively easy
-matter for them to transmit their doctrines along the
-<span class="pagenum"><a name="Page_14" id="Page_14">{14}</a></span>
-great trade routes through Bosnia and Dalmatia across
-and around the Adriatic to Lombardy and France.</p>
-
-<p>At Philippopolis the Paulicians would find a sect
-called the Euchites already in possession, and, as the
-latter professed both an absolute and a mitigated
-Dualism, the two bodies would readily fraternize. The
-Euchites derived their name from <span title="euchê">εὐχή</span>, because they
-regarded prayer as superior to all other Christian duties.
-But their Slavonic name was Bogomile, which, according
-to Euthymius, means "God, have pity,"<span
-class="fnanchor"><a name="Ref_8" id="Ref_8" href="#Foot_8">[8]</a></span>
-owing to their frequent use of this phrase in worship. Now "Bogomile"
-was a name frequently applied to the Catharists, nor
-did the Catharists repudiate it. Moreover, as will be
-shewn later, there is a close correspondence between the
-doctrines and practices of the Paulicians and Bogomiles
-and those of the Albigenses. These prevailed everywhere
-throughout the Byzantine Empire, and Crusaders
-and pilgrims could not fail to come across them. What
-more probable, then, than that Crusaders straggling and
-struggling homeward from defeat and disaster in Palestine,
-to which they had gone at the summons and with the
-blessing of Holy Church, should lend a sympathetic ear
-to those whose doctrines were commended by personal
-asceticism and communal philanthropy? The blessing
-had turned to a curse. They returned with the loss not
-only of health and wealth, but of reverence for and
-faith in Rome. The Pagan had beaten the Christian.
-Is it surprising that Catholicity should succumb to
-suggestions for a new version of Christianity which gave
-them a plausible and picturesque solution of the conflict
-between good and evil? Is it surprising that the soldiers
-of the conquered Cross should be the channels by which
-<span class="pagenum"><a name="Page_15" id="Page_15">{15}</a></span>
-this concept flowed over those very countries from which
-these disgruntled warriors had set forth? Nor must
-we overlook the pilgrims and the Western mercenaries
-in the employ of the Eastern Emperors bringing back
-with them at least information of these sects, even
-though they did not agree with them.</p>
-
-<p>Again, there is some evidence that the Cathari were
-prepared to show deference, if not actual subordination,
-to the Paulicians. At the Synod held <small>A.D.</small> 1167 in St.
-Felix de Caraman<span
-class="fnanchor"><a name="Ref_9" id="Ref_9" href="#Foot_9">[9]</a></span>
-near Toulouse, at which were present
-Catharists from Lombardy and Italy, as well as France,
-Nicetas, the Paulician "Bishop" of Constantinople,
-attended by request and presided. His ruling that an
-absolute and not a relative Dualism was the true Creed
-of Catharism was accepted. The consecration which
-certain "Bishops" had received from Bulgaria he
-declared to be invalid, and he reconsecrated them by the
-imposition of his hands. The "Perfects," fearing lest
-the Consolamentum<span
-class="fnanchor"><a name="Ref_10" id="Ref_10" href="#Foot_10">[10]</a></span>
-which they had received from such
-"Bishops" might also be invalid, received the rite again
-from this "Bishop" of the strict Paulicians. He instituted
-to the Sees of Toulouse, Carcassonne and the
-Valley of the Aran three "Bishops" whom these
-Dioceses had respectively elected. Lastly, he was consulted
-as to the delimitation of the Dioceses of Toulouse
-and Carcassonne, and his arbitration was accepted by
-all parties. His decision was avowedly based upon
-Eastern and primitive precedent, viz. of the Seven
-Churches of Asia&mdash;not by following the existing municipal
-and political boundaries of the State, but by considering
-solely the spiritual interests of the Church. The courtesy
-of inviting an eminent co-religionist to preside over the
-Synod's deliberations, and the impartiality to be expected
-from a disinterested stranger, fail to satisfy the terms of
-<span class="pagenum"><a name="Page_16" id="Page_16">{16}</a></span>
-the equation. The authority which Nicetas exercised,
-acceptance of his consecration and consolamentum in
-place of the previous ones acknowledged as invalid
-through a doctrine, erroneous because out of harmony
-with that of the East, can only be explained on the
-ground that this Paulician Bishop of the East came to
-the West as the duly accredited representative of a
-foster-mother to her daughter Churches.</p>
-
-<p>The title by which the heretics were most widely known
-was that of Cathari. Unquestionably<span
-class="fnanchor"><a name="Ref_11" id="Ref_11" href="#Foot_11">[11]</a></span>
-derived from <span title="katharos">καθαρός</span>, "pure," it points to Eastern associations.
-First met with in the second half of the twelfth century,
-it is the only appellation used of the heretics by Reinéri
-and Moneta.</p>
-
-<p>That a Gnostic element, undefined and indefinable,
-underlay and mingled with the Catholicism of the working
-classes cannot be denied, and if we can identify the
-sources of one or two strong streams feeding the Albigensian
-heresy, these do not necessarily exclude others
-whose sources evade us. In <small>A.D.</small> 890 Agobard, Archbishop
-of Lyons, discovered Gnostic elements in his
-antiphonary. The Declaration of Belief which a century
-later (<small>A.D.</small> 991) Gerbert published on his appointment
-to the Archbishopric of Rheims was obviously called
-forth by the prevalence of Docetic and Dualistic teaching
-in his Province: "I believe that Christ was the Son of
-God, that He took a human form from His mother, and
-in that body suffered, died and rose again. I believe
-that one and the same God was the originator of both
-the Old and New Testaments, that Satan was not
-<span class="pagenum"><a name="Page_17" id="Page_17">{17}</a></span>
-originally evil, but had fallen into evil; that our present
-body and no other would rise again; that marriage
-and eating meat were both allowable."</p>
-
-<p>In <small>A.D.</small> 1016 an <i>Armenian</i> anchorite was detected in
-Rome and denounced as a heretic, and scarcely escaped
-with his life. As "Armenian" became synonymous
-with heretic, we may assume that Armenians were
-frequent visitors to other places in the West, and that
-their heresy was Paulician.</p>
-
-<h3>§ 5. PARTLY INDIGENOUS</h3>
-
-<p>It is not therefore to Spain or Africa that we must
-look for the origin of the Albigensian heresy, but rather
-to the East, for in that direction the names Manichean,
-Bogomile, Bulgar, Paulician, Poplican<span
-class="fnanchor"><a name="Ref_12" id="Ref_12" href="#Foot_12">[12]</a></span>
-and Catharist point, but we can only speak in generalities. We cannot
-say of this heresy: "In the year &mdash;&mdash; a band of missioners
-under &mdash;&mdash; came to France to convert it to
-Catharism," as we can say of the English Church: "In
-the year 597 a band of missioners under Augustine
-came to England to convert it to Christianity." When
-we have stretched our historical data to their utmost
-capacity, when we have made full allowance for the
-devastation wrought by friend and foe&mdash;by friend in
-the destruction of the records against themselves of the
-Inquisition, by foe in the destruction of heretical literature&mdash;we
-are convinced that the imports from the East
-fail in quantity and quality to account for the Albigensian
-heresies as we find them in full vigour and
-variety. Their germs might have been found almost
-<span class="pagenum"><a name="Page_18" id="Page_18">{18}</a></span>
-anywhere in Western Christendom in the Middle Ages,
-but the stimulus to growth came not from without, but
-from within. It was a spontaneous outburst of a profound
-discontent with a Church which by its Ultramontanism
-opposed all national independence, and by
-its unspirituality forfeited all respect for its creed. Just
-as the Church turned back to Aristotelian and Platonic
-philosophy to illuminate the mystical element&mdash;the
-relationship between the outward and the inward&mdash;in
-its own entity and in its Sacraments&mdash;a philosophy
-which had long lain dormant in her midst&mdash;so the
-Catharists turned back to Dualistic Gnosticism to
-illuminate the origin of good and evil, and its bearing
-upon ecclesiastical organization. But whereas the
-students of the North were attracted to dialectics, the
-light-hearted of the South of France were drawn to
-picturesque myths. It was an age when men everywhere,
-and especially in France, were devoting themselves to a
-reconsideration of the Church, in its essence, its doctrines
-and its activities; but while the Church forced facts
-to suit philosophic theories, the Catharists adopted and
-devised Dualistic theories to suit the facts. The Church
-claimed that its doctrines, such as that of the Holy Roman
-Empire or of Transubstantiation, were not new, but
-inherent in and developed from the authority and
-teaching of its Divine Head. The Catharists maintained
-that they were corruptions and profanities,
-weeds not fruit, and only when they were swept away
-would the Christian Church be pure and therefore powerful.
-How far circumstances favoured them falls now to
-be considered.</p>
-
-<div class="footnote">
-
-<p class="nodent"><a name="Foot_3" id="Foot_3" href="#Ref_3">[3]</a>&nbsp;&nbsp;
-Sermones in Cant. LXVI.</p>
-
-<p class="nodent"><a name="Foot_4" id="Foot_4" href="#Ref_4">[4]</a>&nbsp;&nbsp;
-Priscillianists rejected the Pentateuch but highly esteemed the
-Apocryphal "Ascension of Isaiah," and the "Memoirs of the Apostles."</p>
-
-<p class="nodent"><a name="Foot_5" id="Foot_5" href="#Ref_5">[5]</a>&nbsp;&nbsp;
-Quid est imperatori cum ecclesia? ('Optatus,' III, <i>c.</i> 3.)</p>
-
-<p class="nodent"><a name="Foot_6" id="Foot_6" href="#Ref_6">[6]</a>&nbsp;&nbsp;
-<i>v. infra</i>, p. 17, note.</p>
-
-<p class="nodent"><a name="Foot_7" id="Foot_7" href="#Ref_7">[7]</a>&nbsp;&nbsp;
-Neander, "Ch. Hist." Vol. V pp. 346 <i>seq.</i> (Bohn).</p>
-
-<p class="nodent"><a name="Foot_8" id="Foot_8" href="#Ref_8">[8]</a>&nbsp;&nbsp;
-This has been questioned. The word probably means "The
-friend of God" (Theophilus). So Gieseler, who says that the complete
-sentence in Slavonic for "Lord, have mercy" (Kyrie eleison) would be
-"Gospodine pomilui" (Schmidt Vol. II, pp. 284 <i>seq.</i>).</p>
-
-<p class="nodent"><a name="Foot_9" id="Foot_9" href="#Ref_9">[9]</a>&nbsp;&nbsp;
-A significant connection with Asia Minor.</p>
-
-<p class="nodent"><a name="Foot_10" id="Foot_10" href="#Ref_10">[10]</a>&nbsp;&nbsp;
-<i>v. infra</i>, p. 83.</p>
-
-<p class="nodent"><a name="Foot_11" id="Foot_11" href="#Ref_11">[11]</a>&nbsp;&nbsp;
-In Lombardy called Gazari. Mosheim thought Gazari to be the
-original form (and Cathari a corruption) from Gazar, the ancient
-Chersonese of the Taurus. But there is nothing to show there were
-Dualists there. Neander, while deriving Gazzari from the same place,
-distinguishes them from Cathari. Ketzer is the common German
-word for "heretic."</p>
-
-<p class="nodent"><a name="Foot_12" id="Foot_12" href="#Ref_12">[12]</a>&nbsp;&nbsp;
-To the several solutions proposed of this word (<i>v.</i> Du Cange <i>s.v.</i>),
-I would add the suggestion that it is a popular abbreviation of Philippopolicani,
-Philippopolis being the most active and most western centre
-of Paulician propagandism. Such popular abbreviations of cumbersome
-words are found in all languages.</p>
-
-</div>
-
-<div class="pagenum"><a name="Page_19" id="Page_19">{19}</a></div>
-
-<h2>CHAPTER II<br />
-    THE SOIL</h2>
-
-<h3>§ 1. GALATIAN</h3>
-
-<p class="drop-cap"><span class="uppercase">In</span>
-order to understand the situation, political and
-ecclesiastical, in Southern France we must bear in
-mind that the Gauls of the West and the Galatae of the
-East were of the same stock, and that each branch,
-though several nations intervened, retained unimpaired
-its racial characteristics. Galli, Galatae, Keltae are but
-different forms of the same word. Livy would speak of
-Gauls in the East; Polybius of Galatians in the West.
-The Gauls were a warm-hearted people, but unstable in
-their friendships, impetuous and courageous in war, but
-unable to wear down a foe by stubborn endurance. As
-Cæsar noticed: "sunt in consiliis capiendis mobiles, et
-novis plerumque rebus student;" an opinion endorsed
-in modern times by one of their own nation&mdash;Thierry:
-"Une bravoure personnelle que rien n'égale chez les
-peuples anciens&mdash;un esprit franc, impétueux, ouvert à
-toutes les impressions, éminemment intelligent&mdash;mais, à
-côté de cela, une mobilité extrême, point de constance,
-une répugnance marquée aux idées de discipline et
-d'ordre." To these traits may be added vivid imagination,
-a fondness for song and poetry, a love of nature so
-intimate that allegory became reality.</p>
-
-<p>Gaul had become one of the perpetual conquests of
-Rome and had submitted to its governmental system,
-but nothing could eradicate its racial peculiarities. The
-<span class="pagenum"><a name="Page_20" id="Page_20">{20}</a></span>
-Gaul was an individualist, the Roman an imperialist,
-and hence the Gaul might be conquered, but never
-destroyed. Now this imperialism which the Church
-took over from the State was developed vigorously and
-rapidly under Pope Gregory VII and his successors, and
-the insistence of it aroused a corresponding reaction in
-Gaulish nationalism. The Church had condemned
-Nominalism as inimical to Catholic unity, and had
-adopted the opposite scholastic theory of Realism as
-most agreeable to the theory of the Holy Roman Empire.
-This theory, however, now declared to be a dogma of the
-Catholic faith, struck at the root of national and individual
-independence. Such an independence France
-had constantly shewn, and it may be traced not only
-to the racial antipathy between Gaul and Pelagian, but
-to the fact that Western Gaul had never lost touch with
-its Eastern kin. Its Christianity from the earliest times
-was on Eastern rather than Western lines. Its monasticism
-was of the Oriental type. The letter which the
-Christians of Gaul in <small>A.D.</small> 177, describing the sufferings
-and deaths of the martyrs in the persecution, sent to
-"the brethren in Asia and Phrygia, having the same
-faith and hope of redemption with us," can only be
-explained on the assumption that they were of the same
-kith and kin. In fact, one of the martyrs, Alexander,
-was a Phrygian.<span
-class="fnanchor"><a name="Ref_13" id="Ref_13" href="#Foot_13">[13]</a></span>
-The Gallican Liturgy was Eastern (Ephesian), not Western.</p>
-
-<h3>§ 2. SLAVONIC</h3>
-
-<p>The spirit of independence which pervaded Southern
-France would be strengthened by its constant communication
-with Slavonia, for the Slavs, according to
-<span class="pagenum"><a name="Page_21" id="Page_21">{21}</a></span>
-Procopius, had the same national characteristics. "They
-are not ruled by one man, but from the most ancient times
-have been under a democracy. In favourable and unfavourable
-situations all their affairs are placed before a
-common council." The "'Times' History of the World"
-says: "The Slavs are characterised by a vivacity, a
-warmth, a mobility, a petulance, an exuberance not
-always found in the same degree among even the people
-of the South. Among the Slavs of purer blood these
-characteristics have marked their political life with a
-mobile, inconstant and anarchical spirit.... The distinguishing
-faculty of the race is a certain flexibility and
-elasticity of temperament and character which render it
-adaptable to the reception and the reproduction of all
-sorts of diverse ideas." This likeness of temperament
-would naturally draw two nations together and account
-for the readiness with which the Gallican mind absorbed
-Slavonic propaganda.</p>
-
-<h3>§ 3. NATIVE</h3>
-
-<p>The country had been early converted to Christianity,
-and the dominant form of Christianity was now Roman.
-But when we speak of a country being "converted"
-in the Middle Ages, we must regard the statement with
-considerable qualifications. Conversions were often
-political conveniences, rather than personal convictions.
-The people followed their chiefs, accepted the Church's
-ministrations and attended her services, but knew next
-to nothing of Christian truth. In France two things
-contributed to this ignorance: (<i>a</i>) the official language
-of the Church being different from that of the people;
-(<i>b</i>) the slackness and refusal of the Church in providing
-services and sermons in a language which the people
-understood.</p>
-
-<p>Between the middle of the eighth and ninth centuries
-<span class="pagenum"><a name="Page_22" id="Page_22">{22}</a></span>
-Latin was the language only of the learned and officials;
-the mass of the people ceased to understand it. Latin
-was sacrosanct, and to address God in any other language
-was profane. Hence the Church lost its spiritual hold
-upon the masses. "The hungry sheep looked up and
-were not fed." So serious was the situation that Charlemagne
-summoned five Councils at five different places,
-the most Southern being Arles, and ordered the Bishops
-to use the vulgar tongue in the instruction of their
-flocks. From this it is clear that the Bishops and Clergy
-were bilingual, but deliberately abstained from adopting
-in their pastoral work a language which their people
-could understand; even the Bible was a closed book.
-The heretics, on the contrary, were most zealous in
-supplying this want, particularly the Waldenses. Not
-only did they translate the whole of the New Testament
-and parts of the Old, but added notes embodying Sententiae
-or opinions of the Fathers. They contended
-that prayers in an unknown tongue did not profit. They
-knew by heart large portions of Holy Scripture<span
-class="fnanchor"><a name="Ref_14" id="Ref_14" href="#Foot_14">[14]</a></span>
-and readily quoted it in their discussions with the Church.
-The Catharists also had composed a little work called
-"Perpendiculum Scientiarum," or "Plummet of Knowledge"
-(cf. Is. xxviii. 17), consisting of passages of
-Scripture whereby Catholicism might be easily and
-readily tested. Not until the eleventh century do we
-come across in the West any translation into the vulgar
-tongue by the Church, and then only of Legends of
-Saints in the dialect of Rouen. In Southern France the
-vernacular which ultimately emerged was known as
-Langue D'Oc, and sometimes Provençal. "In its
-rise Provençal literature stands completely by itself,
-and in its development it long continued to be
-<span class="pagenum"><a name="Page_23" id="Page_23">{23}</a></span>
-absolutely original. This literature took a poetic
-form, and this poetry, unlike classical poetry, is
-rhymed." No class of literature is more easily remembered
-than rhymed verse in common speech.
-The results of it, therefore, need not cause us surprise.
-It produced a sense of unity, of comradeship. Latin
-might be the language of the Church, but this was the
-language of the people. Its growth created a cleavage
-between Church and people, which the former sought
-to bridge by giving the latter accounts of miracles and
-legends in verse and prose in the Romance language,
-and by permitting them to sing songs of their own composition&mdash;and
-not necessarily sacred or even modest
-songs&mdash;in the Churches.<span
-class="fnanchor"><a name="Ref_15" id="Ref_15" href="#Foot_15">[15]</a></span>
-But the experiment or concession
-only served to secularize religion, and turned
-the services into amusements. Nor was it in accord
-with the real policy of Catholicism which was to prevent
-the people generally from forming their own opinions
-of Christianity by an independent study of the Scriptures&mdash;a
-policy which to the Gallican temperament would be
-particularly odious and exasperating.<span
-class="fnanchor"><a name="Ref_16" id="Ref_16" href="#Foot_16">[16]</a></span></p>
-
-<h3>§ 4. SECULAR ELEMENTS</h3>
-
-<p>Secular causes also account for the growing unpopularity
-of the Church. On the one hand the seigneurs
-resented the increasing wealth and land encroachments of
-Bishops and Abbots. "In the eleventh century the fear
-of the approaching final judgment and the belief in the
-<span class="pagenum"><a name="Page_24" id="Page_24">{24}</a></span>
-speedy dissolution of the world spread throughout all
-Europe. Some bestowed the whole of their possessions
-on the Church."<span
-class="fnanchor"><a name="Ref_17" id="Ref_17" href="#Foot_17">[17]</a></span>
-But when the donors recovered from
-their alarm, they regretted their sacrifice, and their
-descendants would be provoked every day at the sight
-of others in enjoyment of their ancestral lands. Moreover,
-the break-up of Charlemagne's vast kingdom threw
-great power into the hands of the Dukes and Counts.
-In their own domains they were practically autocrats.
-The only check upon their sovereignty came from the
-Church, whose Bishops and Abbots were often able to
-protect themselves by their own routiers or by ecclesiastical
-penalties, such as excommunication. But the
-lords countered this by thrusting their own nominees,
-often their own relations, into the most powerful and
-lucrative offices of the Church, or by keeping them
-vacant and appropriating their revenues. A semblance
-of legality was thrown over this practice by the fact
-that "the Bishoprics being secular fiefs, their occupants
-were bound to the performance of feudal service," and
-the investiture into the temporalities of the office belonged
-to the sovereign. Thus the freedom of the Church in
-the election and appointment of her officers was curtailed.</p>
-
-<h3>§ 5. COMMERCE</h3>
-
-<p>On the other hand, the increase of commercial prosperity
-broke down the feudal system. The merchants took
-advantage of the poverty of the Counts through constant
-wars by obtaining in exchange for loans certain privileges
-which, by charter, settled into the inalienable rights of
-the ville franche. They built for themselves fortified
-houses in the towns, and from them laughed to scorn
-the threats of the seigneurs. Their enterprise was constantly
-<span class="pagenum"><a name="Page_25" id="Page_25">{25}</a></span>
-bringing money into the country: the non-productive
-Church was constantly sending it out. Trade
-with foreign countries created in commercial and industrial
-circles a sense of independence, and their enlarged
-outlook gave birth to a religious tolerance favourable
-to doctrines other than, or in addition to, those of
-Catholicism. Thus Peter Waldo, the merchant of Lyons,
-was moved to devote his wealth to disseminate the
-Word of God as freely as he disposed of his merchandise.
-These goods had to be made, and the actual manufacturers,
-especially the weavers, shared in the general
-prosperity and imbibed this freedom of thought. Erasmus'
-great wish, that the weaver might warble the
-Scriptures at his loom,<span
-class="fnanchor"><a name="Ref_18" id="Ref_18" href="#Foot_18">[18]</a></span>
-was anticipated by three
-centuries by the Albigenses, and especially by the
-Waldenses. So widely did heresy spread among these
-textile workers that heretic and tesserand became
-synonymous. At Cordes a nominal factory was set up,
-but in reality a theological school for instruction in
-Catharism.<span
-class="fnanchor"><a name="Ref_19" id="Ref_19" href="#Foot_19">[19]</a></span></p>
-
-<h3>§ 6. LITERATURE</h3>
-
-<p>Although it suited the purpose of the Church to regard
-them as "unlearned and ignorant men," it was from the
-people that the Provençal literature emanated. The
-bourgeoisie encouraged poetry and art. The industrial
-classes turned in contempt from the stupid and impossible
-stories of saints to a personal study of the
-Scriptures and their patristic explanations. The Poor
-Men of Lyons were poor in spirit, not in pocket. Business
-<span class="pagenum"><a name="Page_26" id="Page_26">{26}</a></span>
-ability and training enabled them to organize their movement
-on lines that were both flexible and compact, and
-their wealth supported their officers. Clerks could copy
-out their pamphlets, and their colporteurs or travellers
-could distribute them. At the beginning of the thirteenth
-century the Marquis of Montferrand, in Auvergne, just
-before his death, burnt a great quantity of books, especially
-those of Albigensian propaganda, which he had
-been collecting for forty years. (Stephen de Belleville, 85.)
-The Provençal, Arnauld, was a most prolific writer, and
-sold or gave to the Catholics little books deriding the
-saints of the Church. Moneta de Cremona, in his great
-work against the Albigenses, declares that he drew his
-information of their doctrines from their own writings,
-and quotes largely from a teacher called Tetricus, a
-dialectician and interpreter of the Bible. Tetricus was
-probably that William who was Canon of Nevers, returned
-to Toulouse in 1201, under the name of Theodoric,
-and was held in great esteem by the Albigenses for his
-knowledge.<span
-class="fnanchor"><a name="Ref_20" id="Ref_20" href="#Foot_20">[20]</a></span></p>
-
-<h3>§ 7. MORAL AND SPIRITUAL ELEMENTS</h3>
-
-<p>But of all the causes of the unpopularity of the Church
-the unworthy lives of the clergy was the most potent,
-the evidence for which comes less from the accusations of
-the heretics than from the confessions of the Church
-itself. To allow immodest songs, composed by the
-people, to be sung in Church is sufficiently significant of
-the low standard of the clerical mind; but instances
-are given of the clergy themselves composing these
-songs. Agobard, Bishop of Lyons, found there a service-book
-compiled by an assistant Bishop (<i>chorepiscopus</i>) so
-<span class="pagenum"><a name="Page_27" id="Page_27">{27}</a></span>
-indecent that he could not read it without a blush. The
-decrees of Councils throw a strong light upon the luxurious
-and worldly lives of Bishops and Clergy&mdash;their costly
-clothes, painted saddles and gold-mounted reins, joining
-in games of chance, their habit of swearing, and allowing
-others to swear at them without reproof, welcoming to
-their tables strolling players, hearing Mattins in bed,
-being frivolous when saying the Offices, excommunicating
-persons wrongfully, simony, tolerating clerical concubinage,
-dispensing with banns, celebrating secret
-marriages, quashing wills. These are not the slanders
-of heretics, but the testimony of the Church in formal
-assembly. The Pope, Innocent III, is equally scandalized.
-Writing of the Archbishop of Narbonne and its clergy,
-he exclaims: "Blind! dumb dogs that cannot bark!
-Simoniacs who sell justice, absolve the rich and condemn
-the poor! They do not keep even the laws of the Church.
-They accumulate benefices and entrust the priesthood
-and ecclesiastical dignities to unworthy priests and
-illiterate children. Hence the insolence of the heretics;
-hence the contempt of nobles and people for God and His
-Church. In this region prelates are the laughing stock
-of the laity. And the cause of all the evil is the Archbishop
-of Narbonne. He knows no other god than
-money. His heart is a bank. During the ten years
-he has been in office he has never once visited his Province,
-not even his own Diocese. He took five hundred
-golden pennies for consecrating the Bishop of Maguelonne,
-and when we asked him to raise subsidies for the Christians
-in the East he refused. When a Church falls vacant, he
-refrains from nominating an incumbent, and appropriates
-the income. For the same reason he has reduced by half
-the number of canons (eighteen) and kept the archdeaconries
-vacant. In his Diocese monks and canons
-regular have renounced their Order and married wives;
-<span class="pagenum"><a name="Page_28" id="Page_28">{28}</a></span>
-they have become money-lenders, lawyers, jugglers and
-doctors." Even Papal Legates, sent to combat heresy,
-conformed to the same luxurious mode of life, and called
-down upon themselves the severe reproofs of Bishop
-Diego and Prior Dominic. Gaucelin Faidit wrote a
-play, called "The Heresy of the Priests," in which he
-flung back upon the Clergy the charges which they
-brought against the Cathari. It was acted with much
-applause before Boniface, Marquis of Montferrat, the
-friend of Raymond VI, Count of Toulouse (<small>A.D.</small> 1193-1202).
-Nor, indeed, could it be expected that those who shewed
-themselves so indifferent to the sacredness of their
-calling would do other than encourage violations of their
-prerogatives by the powers of this world. The Counts,
-therefore, according to Godfrey's Chronicle, handed over
-Churches to stupid persons or to their own relations, and
-that simoniacally. Such people shew themselves to be
-hirelings, shearing the sheep and not attending to their
-infirmities, and&mdash;what is worse&mdash;encouraging in sin
-those whom they ought to correct. The Bishops went
-about their dioceses exacting illegal taxes and exchanging
-procurations for indulgences.</p>
-
-<p>In contrast to all this was the life and character of the
-Catharists&mdash;for we may dismiss as incapable of proof
-the charges of extinguished lights, promiscuous intercourse,
-etc., which were but a réchauffé of the charges
-made against the early Christians. Catharism, which
-means Puritanism, was a constant and conspicuous
-protest to an age and people characterized by a <i>joie de
-vivre</i>. The asceticism of the "Perfect" in particular
-went beyond that of the severest monasticism, for they
-eschewed meat always, and not merely at certain times
-of the year, as well as all food produced by generation.
-Their relationship of the sexes was ultra-strict. Their
-word was their bond, and their religion forbade them
-<span class="pagenum"><a name="Page_29" id="Page_29">{29}</a></span>
-to mar it with an oath. They possessed no money, and
-were supported by the community. Their simplicity and
-modesty in dress, their frugality, their industry, their
-honesty, kindled the respect, even the reverence, of the masses.<span
-class="fnanchor"><a name="Ref_21" id="Ref_21" href="#Foot_21">[21]</a></span>
-No hardships or dangers daunted their missionary
-ardour. When the Church attacked the heretics
-by means other than by fire and sword, she failed until
-the Dominicans copied their methods and the Franciscans
-their manners.</p>
-
-<div class="footnote">
-
-<p class="nodent"><a name="Foot_13" id="Foot_13" href="#Ref_13">[13]</a>&nbsp;&nbsp;
-<span title="Hoi en Biennê kai Lougdounô tês Gallias paroikountes douloi Christou,
-tois kata tên Asian kai Phrygian tên autên tês apolytrôseôs hêmin pistin
-kai elpida echousin adelphois.">Οἱ ἐν Βιέννῃ καὶ Λουγδούνῳ τῆς Γαλλίας παροικοῦντες δοῦλοι Χριστοῦ,
-τοῖς κατὰ τὴν Ἀσίαν καὶ Φρυγίαν τὴν αὐτὴν τῆς ἀπολυτρώσεως ἡμῖν πίστιν
-καὶ ἐλπίδα ἔχουσιν ἀδελφοῖς.</span> (Euseb., H.E., v. 1.)</p>
-
-<p class="nodent"><a name="Foot_14" id="Foot_14" href="#Ref_14">[14]</a>&nbsp;&nbsp;
-Reinéri Saccho says he knew an ignorant rustic who could recite
-the book of Job word for word.</p>
-
-<p class="nodent"><a name="Foot_15" id="Foot_15" href="#Ref_15">[15]</a>&nbsp;&nbsp;
-In sanctorum vigiliis in ecclesiis historicae (= histrionicae) saltationes,
-obsceni motus seu choreae fiunt ... dicuntur amatoria
-carmina vel cantilenae ibidem (Council of Avignon, Canon xvii, <small>A.D.</small>
-1209).</p>
-
-<p class="nodent"><a name="Foot_16" id="Foot_16" href="#Ref_16">[16]</a>&nbsp;&nbsp;
-Prohibemus&mdash;ne libros Veteris Testamenti aut Novi laici permittantur
-habere: nisi forte psalterium vel breviarium pro divinis officiis,
-aut horas beatae Mariae aliquis ex devotione habere velit. Sed ne
-praemissos libros habeant in vulgari translatos arctissime inhibemus
-(Council of Toulouse, Canon XIV, <small>A.D.</small> 1229).</p>
-
-<p class="nodent"><a name="Foot_17" id="Foot_17" href="#Ref_17">[17]</a>&nbsp;&nbsp;
-Hegel's "Philosophy of History," Pt. IV, Sect. II.</p>
-
-<p class="nodent"><a name="Foot_18" id="Foot_18" href="#Ref_18">[18]</a>&nbsp;&nbsp;
-Paracelsus, "Works," Vol. IV, p. 141.</p>
-
-<p class="nodent"><a name="Foot_19" id="Foot_19" href="#Ref_19">[19]</a>&nbsp;&nbsp;
-Prob. in <small>A.D.</small> 1212, when the inhabitants fled to Cordes (then a
-mere hunting-box of the Counts of Toulouse) from St. Marcel, which
-was destroyed by Simon de Montfort. The date usually assigned to
-the founding of Cordes, viz. 1222, is wrong. <i>See</i> "Records of the
-Académie imperiale des Sciences, Toulouse," Series 6, Vol. V. For
-this reference I am indebted to my friend, Col. de Cordes.</p>
-
-<p class="nodent"><a name="Foot_20" id="Foot_20" href="#Ref_20">[20]</a>&nbsp;&nbsp;
-Nearly a century before this (<i>v. infra</i>) Henry, the successor of
-Peter de Bruis, wrote a book which Peter Venerabilis had seen himself,
-setting forth the several heads of the heresy.</p>
-
-<p class="nodent"><a name="Foot_21" id="Foot_21" href="#Ref_21">[21]</a>&nbsp;&nbsp;
-Reinéri Saccho, a former Catharist (but not, as he is careful to
-point out, a Waldensian) and afterward an Inquisitor, says the heretics
-were distinguished by their conduct and conversation: they were
-sedate, modest, had no pride in clothes, did not carry on business
-dishonestly, did not multiply riches, did not go to taverns, dances,
-etc.; were chaste, especially the Leonists, temperate in meat and
-drink, not given to anger, always at work, teaching and learning, and
-therefore prayed little, went to Church, but only to catch the preacher
-in his discourse; precise and moderate in language. A man swam the
-River Ibis every night in winter to make one convert.</p>
-
-</div>
-
-<div class="pagenum"><a name="Page_30" id="Page_30">{30}</a></div>
-
-<h2>CHAPTER III<br />
-    THE SEED</h2>
-
-<p class="drop-cap"><span class="uppercase">We</span>
-are now in a position to study more closely the
-documents from which an estimate may be
-formed of the beliefs and practices of those whom the
-Church exerted its full strength to destroy. Our task
-is not a simple one, because, as already stated, there
-was not one heresy, but many, and we are dependent
-for our knowledge of their tenets almost entirely upon
-their enemies whose <i>odium theologicum</i> discounts their
-trustworthiness.</p>
-
-<h3>§ 1. EYMERIC</h3>
-
-<p>It may simplify our task if we set down the fourteen
-heads under which the Inquisitor Eymeric in his "Directorium
-Inquisitorum"<span
-class="fnanchor"><a name="Ref_22" id="Ref_22" href="#Foot_22">[22]</a></span>
-classifies what he calls "<i>recentiorum</i>
-Manicheorum errores."</p>
-
-<p>(1) They assert and confess that there are two Gods
-or two Lords, viz. a good God, and an evil Creator of all
-things visible and material; declaring that these things
-were not made by God our heavenly Father ... but
-by a wicked devil, even Satan ... and so they assume
-two Creators, viz. God and the Devil; and two Creations,
-viz. one of immaterial and invisible things, the other of
-visible and material.</p>
-
-<p>(2) They imagine that there are two Churches, one
-good, which they say is their own sect, and declare to
-<span class="pagenum"><a name="Page_31" id="Page_31">{31}</a></span>
-be the Church of Jesus Christ; the other, however, they
-call an evil Church, which they say is the Church of
-Rome.</p>
-
-<p>(3) All grades, orders, ordinances and statutes of the
-Church they despise and ignore, and all who hold the
-Faith they call heretics and deluded, and positively
-assert (<i>dogmatizant</i>) that nobody can be saved by the
-faith (<i>in fide</i>) of the Roman Church.</p>
-
-<p>(4) All the Sacraments of the Roman Church of our
-Lord Jesus Christ, viz. the Eucharist, and Baptism performed
-with material water, also Confirmation and
-Orders and Extreme Unction and Penance (<i>poenitentia</i>)
-and Matrimony, all and singular, they assert to be vain
-and useless.</p>
-
-<p>(5) They invent, instead of holy Baptism in water,
-another <i>spiritual</i> Baptism, which they call the Consolation
-(<i>consolamentum</i>)<span
-class="fnanchor"><a name="Ref_23" id="Ref_23" href="#Foot_23">[23]</a></span>
-of the Holy Spirit.</p>
-
-<p>(6) They invent, instead of the consecrated bread of
-the Eucharist of the Body of Christ, a certain bread,
-which they call "blessed bread," or "bread of holy
-prayer," which, holding in their hands, they bless according
-to their rite, and break and distribute to their fellow-believers
-seated.</p>
-
-<p>(7) Instead of the Sacrament of Penance they say
-that their sect receives and holds a true Penance (<i>poenitentia</i>),
-and to those holding the said sect and order,
-whether they be in health or sickness, all sins are forgiven
-(<i>dimissa</i>), and that such persons are absolved from
-all their sins without any other satisfaction, asserting
-that they themselves have over these the same and as
-great power as had Peter and Paul and the other Apostles
-... saying that the confession of sins which is made
-to the priests of the Roman Church is of no avail whatever
-for salvation, and that neither the Pope nor any
-<span class="pagenum"><a name="Page_32" id="Page_32">{32}</a></span>
-other person of the Roman Church has power to absolve
-anyone from his sins.</p>
-
-<p>(8) Instead of the Sacrament of carnal Matrimony
-between man and woman, they invent a spiritual Matrimony
-between the soul and God, viz. when the heretics
-themselves, the perfect or consoled (<i>perfecti seu consolati</i>),
-receive anyone into their sect and order.</p>
-
-<p>(9) They deny the Incarnation of our Lord Jesus Christ
-from Mary ever virgin, asserting that He had not a true
-human body, etc., but that all things were done figuratively
-(<i>in similitudinem</i>).</p>
-
-<p>(10) They deny that the Blessed Virgin Mary was the
-true mother of our Lord Jesus Christ; they deny also
-that she was a woman of flesh (<i>carnalem</i>). But they say
-their sect and order is the Virgin Mary, and that true
-penance (<i>poenitentia</i>) is a chaste virgin who bears sons
-of God when they are received into their sect and order.</p>
-
-<p>(11) They deny the future resurrection of human
-bodies, imagining, instead, certain spiritual bodies.</p>
-
-<p>(12) They say that a man ought to eat or touch neither
-meat nor cheese nor eggs, nor anything which is born
-of the flesh by way of generation or intercourse.</p>
-
-<p>(13) They say and believe that in brutes and even in
-birds there are those spirits which go forth from the
-bodies of men when they have not been received into
-their sect and order by imposition of hands, according
-to their rite, and that they pass from one body into
-another; wherefore they themselves do not eat or kill
-any animal or anything that flies.</p>
-
-<p>(14) They say that a man ought never to touch a
-woman.</p>
-
-<h3>§ 2. ADEMAR</h3>
-
-<p>The earliest mention of the heterodox as <i>Manichees</i>
-is found in Ademar, a noble of Aquitaine, who says:
-"Shortly afterwards (<small>A.D.</small> 1018) there arose throughout
-<span class="pagenum"><a name="Page_33" id="Page_33">{33}</a></span>
-<i>Aquitaine</i> Manichees, seducing the people. They denied
-Baptism and the Cross, and whatever is of sound doctrine.
-Abstaining from food, they appeared like monks and
-feigned chastity, but amongst themselves they indulged
-in every luxury and were the messengers of Anti-Christ,
-and have caused many to err from the faith."<span
-class="fnanchor"><a name="Ref_24" id="Ref_24" href="#Foot_24">[24]</a></span></p>
-
-<h3>§ 3. COUNCIL OF ORLEANS</h3>
-
-<p>These "Manichees" may have fled from the theological
-school at Orleans where heresy had been detected and
-punished only the year before, although neither Glaber Radulf<span
-class="fnanchor"><a name="Ref_25" id="Ref_25" href="#Foot_25">[25]</a></span>
-nor Agono, of the monastery of St. Peter's, Chartres,<span
-class="fnanchor"><a name="Ref_26" id="Ref_26" href="#Foot_26">[26]</a></span>
-both contemporaries, denominates them Manichees.
-The proceedings of the Council of Orleans, though
-beyond our area, is of interest to us, because of the
-eminence and influence of its theological school, and also
-because the Queen, Constance, was daughter of Raymond
-of Toulouse, she having married Robert after he had
-been compelled to divorce his first wife, Bertha. The
-heresy, by whatever name it reached or left Orleans,
-probably affected Southern France, for it is stated that
-the heresy was brought into Gaul by an <i>Italian</i> woman
-"by whom many in <i>many</i> parts were corrupted." The
-"depravity" of the heretics was spread secretly, and
-was only disclosed to the King by a nobleman of Normandy,
-named Arefast, who became acquainted with
-the existence of the heresy through a young ecclesiastic,
-Heribert. At the Council (<i>A.D.</i> 1022) which the King summoned,
-and which consisted of many Bishops, Abbots and <i>laymen</i>,<span
-class="fnanchor"><a name="Ref_27" id="Ref_27" href="#Foot_27">[27]</a></span>
-the three ringleaders, Stephen, the Queen's
-Confessor, Heribert, who had filled the post of ambassador
-<span class="pagenum"><a name="Page_34" id="Page_34">{34}</a></span>
-to the King of France, and Lisois, all famous for their
-learning, holiness and generosity, declared that everything
-in the Old and New Testaments about the Blessed
-Trinity, although authority supported it by signs and
-wonders and ancient witnesses, was nonsense; that
-heaven and earth never had an author, and are eternal;
-that Jesus Christ was not born of the Virgin Mary, did
-not suffer for men, was not placed in the sepulchre, and
-did not rise again from the dead; that there is no washing
-away of sins in Baptism; that there is no sacrament of
-the Body and Blood of Christ at the consecration by a
-priest; intercessions of saints, martyrs and confessors
-are valueless. Arefast, the informer, said he asked
-wherein then he could rest his hope of salvation; he was
-invited to submit to their imposition of hands, then he
-would be pure from all sin, and be filled with the Holy
-Spirit Who would teach him the depths and true meaning
-(<i>profunditatem et veram dignitatem</i>) of all the Scriptures
-without any reserve. He would see visions of Angels who
-would always help him, and God his Friend (<i>comes</i>)
-would never let him want for anything.<span
-class="fnanchor"><a name="Ref_28" id="Ref_28" href="#Foot_28">[28]</a></span>
-They were like the Epicureans, and did not believe that flagitious
-pleasures would be punished, or that piety and righteousness&mdash;the
-wealth of Christians&mdash;would receive everlasting
-reward. Arefast also brings against them the
-odious charges of extinguished lights and promiscuous
-intercourse; the children thus begotten were solemnly
-burnt the day after their birth, their ashes preserved and
-given to the dying as a Viaticum. Threatened with
-death by fire, they boasted that they would escape
-from the flames. Sentenced to death, the King feared
-lest they should be killed in the Church and commanded
-Queen Constance to stand on guard at the door. But
-the Queen herself got out of hand, for as the condemned
-<span class="pagenum"><a name="Page_35" id="Page_35">{35}</a></span>
-heretics came forth she gouged out (<i>eruit</i>) with a staff
-the eye of Stephen, her late confessor. As soon as they
-felt the fire, they cried out that they had been deceived
-by the Devil, and that the God and Lord of the universe,
-Whom they had blasphemed, was punishing them with
-torture temporal and eternal. Some of the bystanders
-were deeply moved and endeavoured to rescue them,
-but in vain. The number who perished varies between
-fourteen and ten. "A like fate met others who held a
-like faith," says Glaber, "and thus the Catholic faith
-was vindicated and everywhere shone more brightly."</p>
-
-<p>The Council's investigations also brought to light the
-fact that a Canon of Orleans, and Precentor, called
-Theodotus (<i>Dieudonné</i>), had three years before died in
-heresy, although he pretended to live and die in the
-communion of the Church. On this deception being discovered,
-his body was exhumed by order of Bishop
-Odalric and thrown away. It will be noted that the
-Council does not call them Manichees or any other name.
-In fact, with the exception of Ademar, no one for nearly
-a century identifies the heretics with Manicheism. They
-are not labelled at the Council of Charroux in <small>A.D.</small> 1028
-(or 1031). At the Council of Rheims in <small>A.D.</small> 1049 they
-are vaguely spoken of as "new heretics who have arisen
-in France." The Council of Toulouse in <small>A.D.</small> 1056 condemned
-in its thirteenth Canon certain heretics, but
-does not specify their errors. In <small>A.D.</small> 1110 in the Diocese
-of Albi, Bishop Sicard and Godfrey of Muret, Abbot of
-Castres, attempted to seize some heretics already excommunicated,
-but were prevented by nobles and
-people; but they are only colourlessly described as:</p>
-
-<div class="poetry-container">
-<div class="poetry">
-<div class="stanza">
-
-<div class="verse">Astricti Satanae qui sunt anathemate diro,</div>
-<div class="verse indent2">Noluntque absolvi restituique Deo.<span
-class="fnanchor"><a name="Ref_29" id="Ref_29" href="#Foot_29">[29]</a></span></div>
-
-</div>
-</div>
-</div>
-
-<div class="pagenum"><a name="Page_36" id="Page_36">{36}</a></div>
-
-<h3>§ 4. COUNCIL OF TOULOUSE</h3>
-
-<p>Another Council held at Toulouse in <small>A.D.</small> 1119, presided
-over by the Pope, Callistus III, is more precise, but does
-not denominate them. By its third Canon it enacted:
-"Moreover, those who, pretending to a sort of religion,
-condemn the Sacrament of the Body and Blood of the
-Lord, the Baptism of children, the priesthood and other
-ecclesiastical orders and the compacts of lawful marriage,
-we expel from the Church of God as heretics and condemn
-them, and enjoin upon the secular powers (<i>exteras
-potestates</i>) to restrain them. In the bonds of this same
-sentence we include their defenders until they recant."</p>
-
-<h3>§ 5. PETER DE BRUIS</h3>
-
-<p>A new heresiarch now comes upon the scene in the
-person of Peter de Bruis, of whom nothing previous is
-known, except that according to Alfonso à Castro he
-was a Gaul of Narbonne. We first hear of him from
-Maurice de Montboissier, better known as Petrus Venerabilis,
-Abbot of Cluny, who addressed an open letter
-"to the lords, fathers and masters of the Church of God,
-the Archbishops of Arles and Embrun" and certain
-Bishops. As the Abbot died in <small>A.D.</small> 1126(7), and the
-heresiarch laboured for twenty years in promulgating
-his teaching, he was contemporary with the Council of
-Toulouse of <small>A.D.</small> 1119,<span
-class="fnanchor"><a name="Ref_30" id="Ref_30" href="#Foot_30">[30]</a></span>
-and its condemnation may have
-been directed in part against his followers, who were
-called Petrobrusians. The letter of the Abbot has a
-preface which is not his, but which was written after his
-death. This preface sums up the tenets of the Petrobrusians
-under five heads:</p>
-
-<p>(1) They deny that little children under years of
-<span class="pagenum"><a name="Page_37" id="Page_37">{37}</a></span>
-discretion (<i>intelligibilem aetatem</i>) can be saved by the
-baptism of Christ, and another's faith cannot benefit
-those who cannot use their own ... for the Lord said,
-"Whosoever <i>believed</i> and was baptized was saved."</p>
-
-<p>(2) Temples and Churches ought not to be built, and
-those already built ought to be pulled down, and sacred
-places for praying were not necessary to Christians, since
-equally in tavern or church, in market or temple, before
-altar or stall, God, when called upon, hears and hearkens
-to those who deserve.</p>
-
-<p>(3) All holy crosses should be broken up and burnt,
-since that instrument by which Christ was so fearfully
-tortured and so cruelly put to death was not worthy of
-adoration, veneration or any other worship, but in
-revenge for His torments and death should be dishonoured
-with every kind of infamy, struck with swords
-and burnt.</p>
-
-<p>(4) Not only do they deny the truth of the Body and
-Blood of the Lord in the Sacrament daily and continually
-offered up in the Church, but declare that it is absolutely
-nothing and ought not to be offered to God.</p>
-
-<p>(5) They deride sacrifices, prayers, alms and other
-good things done by the faithful living for the faithful
-departed, and affirm that these things cannot help any
-of the dead in the smallest degree.<span
-class="fnanchor"><a name="Ref_31" id="Ref_31" href="#Foot_31">[31]</a></span>
-Also "they say God is mocked by Church hymns, because He delights
-in pious desires, and cannot be summoned by loud voices
-or appeased by musical notes."<span
-class="fnanchor"><a name="Ref_32" id="Ref_32" href="#Foot_32">[32]</a></span></p>
-
-<p>In the letter itself Peter Venerabilis points out to the
-prelates that in their parts the people were re-baptized,
-churches profaned, altars thrown down, crosses burnt.
-Meat was publicly eaten on the very day of the Lord's
-Passion, priests were scourged, monks imprisoned and
-compelled by terrors and tortures to marry. "The
-<span class="pagenum"><a name="Page_38" id="Page_38">{38}</a></span>
-heads, indeed, of these pests by God's help as well as by
-the aid of Catholic princes you have driven out of your
-territories. But the slippery serpent, gliding out of your
-territories, or rather driven out by your prosecution,
-has betaken itself to the Province of Narbonne, and
-whereas with you it used to whisper in deserts and
-hamlets in fear, it now preaches boldly in great meetings
-and crowded cities. But let the most distant shores of
-the swift Rhone and the champaign adjacent to Toulouse,
-and the city itself, more populous than its neighbours,
-drive out this opinion; for the better informed the city
-is, the more cautious it ought to be against false dogma."
-Peter de Bruis was burnt by the faithful in revenge for
-the crosses which he had burnt.</p>
-
-<h3>§ 6. HENRY OF CLUNY</h3>
-
-<p>But "the blood of the martyrs is the seed of the
-Church," whether that Church be true or false, and the
-mantle of Peter de Bruis fell strangely upon Henry, a
-fellow monk at Cluny of Peter Venerabilis. Henry,
-"haeres nequitiae ejus," with many others "doctrinam
-diabolicam non quidem emendavit sed immutavit,"
-and wrote it down in a volume which Peter himself
-had seen, and that not under five heads, but several.
-"Haeres," however, must be loosely interpreted with
-regard to both time and teaching. For Henry had
-already been wonderfully successful as a revivalist elsewhere,
-and his teaching did not entirely coincide with
-that of Peter de Bruis. For instance, whereas the latter
-burnt the cross, Henry had one carried before him and
-his followers when he entered towns and villages, and
-made it the emblem and inspiration of a life of self-denial,
-to which his own monastic training would
-predispose him. So far from calling for the destruction
-of sacred buildings, he used them, when he obtained
-<span class="pagenum"><a name="Page_39" id="Page_39">{39}</a></span>
-permission&mdash;as he did from Bishop Hildebert&mdash;for his
-mission preaching. He insisted upon the celibacy of
-the clergy, but regulated in minute detail the marriage
-of the laity. In fact, it is not easy to see how his teaching
-could be called heretical, unless it were his opposition
-to saint-worship, and doubtless he would have been
-allowed to move about freely had he not denounced the
-luxurious lives of the clergy and exposed them to the
-contempt and insults of the people. Arrested in <small>A.D.</small>
-1134 he was condemned for heresy at the Council of
-Pisa, and imprisoned there; but he was released and
-returned to France, where he laboured in and around
-Toulouse and Albi, and met with remarkable success,
-not only amongst the laity, but even amongst the clergy;
-so much so, indeed, that the Churches were emptied of
-both, in order that priest and people might join the sect,
-which, after its leader, was called Henricians. Not until
-<small>A.D.</small> 1148 was he finally suppressed. Brought before a
-Council at Rheims he was sentenced to imprisonment
-for life, a punishment which goes to shew that he was
-not regarded as a heretic, but as a firebrand whose inflammatory
-activity must, for the peace of the Church,
-be extinguished. Reform of life rather than reform of
-doctrine was the aim of Henry's mission.</p>
-
-<h3>§ 7. RALPH ARDENS</h3>
-
-<p>But although that mission was successful, it did not
-absorb all the anti-church movements. The Dualistic
-creed still obtained in many parts of Southern France,
-as Radulf Ardens<span
-class="fnanchor"><a name="Ref_33" id="Ref_33" href="#Foot_33">[33]</a></span>
-("Sermons," p. 325) declared: "Such
-to-day, my brethren, are the Manichean heretics, for
-<span class="pagenum"><a name="Page_40" id="Page_40">{40}</a></span>
-they have defiled our fatherland of Agen. They falsely
-assert that they keep to the Apostolic life, saying that
-they do not lie or swear at all; on the pretence of
-abstinence and continence they condemn flesh-food and
-marriage. They say that it is as great a sin to approach
-a wife as it is a mother or daughter. They condemn
-the Old Testament, and receive only some parts of the
-New. But what is more serious is they preach that there
-are two authors of Nature (<i>rerum</i>), God the author of
-things invisible, and the Devil the author of things visible.
-Hence, they secretly worship the Devil, because they
-believe him to be the creator of their body. They say
-that the Sacrament of the Altar is plain (<i>purum</i>) bread.
-They deny Baptism. They preach that no one can be
-saved except by their hands. They deny also the resurrection
-of the body."</p>
-
-<h3>§ 8. BERNARD OF CLAIRVAUX</h3>
-
-<p>Bernard of Clairvaux (b. <small>A.D.</small> 1091), however, refuses to
-connect the heretics with any human founder, Mani, Peter
-de Bruis, or Henry. "These" (heretics), he exclaims,<span
-class="fnanchor"><a name="Ref_34" id="Ref_34" href="#Foot_34">[34]</a></span>
-"are sheep in appearance (<i>habitu</i>), foxes in cunning, wolves
-in cruelty. They are rustics, ignorant and utterly despicable,
-but you must not deal with them carelessly.... They
-prohibit marriage, they abstain from food. The Manicheans
-had Mani for chief and instructor, the Arians
-Arius, etc. By what name or title do you think you
-can call these? By none, for their heresy is not of man,
-and they did not receive it through man. It is by the
-deceit of devils.... Still some differ from the rest, and
-profess that marriage should be contracted only between
-bachelors and virgins (<i>inter solos virgines</i>). They deny
-that the fire of purgatory remains after death."</p>
-
-<div class="pagenum"><a name="Page_41" id="Page_41">{41}</a></div>
-
-<h3>§ 9. COUNCIL OF TOURS</h3>
-
-<p>But something more official, more imposing than
-separate and isolated denunciations and condemnations
-of individuals was demanded by reason of the rapid and
-extensive growth of these heresies. Accordingly a Council
-met at Tours in <small>A.D.</small> 1163, the title of the fourth Canon
-of which is: "That all should avoid the company
-(<i>consortium</i>) of the Albigensian heretics." Here, for the
-first time, I believe, we meet with the name Albigenses
-as a distinct religious sect. The heresy is, if the title is
-authentic, directly and officially connected with these
-people, although Toulouse, and not Albi, is specifically
-mentioned in the Canon itself. The fourth Canon says:
-"In the parts of Toulouse a damnable heresy has lately
-arisen, and like a canker is slowly diffusing itself into
-the neighbouring localities, and has already infected Gascony<span
-class="fnanchor"><a name="Ref_35" id="Ref_35" href="#Foot_35">[35]</a></span>
-and many other provinces. The Bishops and
-Priests of the Lord in those parts we enjoin to be on
-their guard and under threat of anathema forbid anyone
-<span class="pagenum"><a name="Page_42" id="Page_42">{42}</a></span>
-to receive any known to be followers of that heresy."
-They were to boycott them. Catholic princes were to
-arrest them and confiscate their goods. Their conventicles
-were to be carefully sought for, and, when discovered,
-forbidden. But it is remarkable that what this "damnable
-heresy" consisted of is not defined, and, however
-damnable, the penalties are comparatively mild&mdash;neither
-prison nor death.</p>
-
-<h3>§ 10. COUNCIL OF LOMBERS</h3>
-
-<p>Whether the Tolosan authorities resented being dictated
-to by a Council of Tours, or whether they connived at
-the heresy they were directed to suppress, we cannot say.
-But, at any rate, the Canon proved ineffective, and it was
-found necessary to call another Council, and that in the
-infected area itself. But it was deemed inadvisable to
-summon it to meet in any of the large towns, either,
-because in the quietness of a small town the business
-could be transacted with greater thoroughness (cf. Nicea
-in preference to Byzantium) or because the feeling
-against the Church in the large centres of population
-made it unsafe. Accordingly Lombers, a small town in
-the Diocese of Albi, was decided upon, and here the most
-important Council which had so far met, to deal with
-this "damnable heresy," assembled, either in <small>A.D.</small> 1165
-or <small>A.D.</small> 1176,<span
-class="fnanchor"><a name="Ref_36" id="Ref_36" href="#Foot_36">[36]</a></span>
-but the earlier date is probably correct.
-Amongst those who were present were the Archbishop of
-Narbonne, the Bishops of Nimes, Agde, Toulouse and
-Lodève, eight Abbots, four of whom were of the Diocese
-of Albi, as well as Trenveçal, Viscount of Albi, Béziers
-and Carcassonne. Other princes were conspicuous by
-their absence. Binius honours it with the title of "the
-<span class="pagenum"><a name="Page_43" id="Page_43">{43}</a></span>
-Gallican Council against the Albigenses," as if all Southern
-France were represented; while the official account says
-that its sentence was directed against those who called
-themselves "Boni homines."<span
-class="fnanchor"><a name="Ref_37" id="Ref_37" href="#Foot_37">[37]</a></span>
-Now, for the first time
-apparently, an official <i>inquiry</i> was held. The matter
-was not left to hearsay, but the heretics were given an
-opportunity to speak for themselves. Certain of their
-leaders, of whom Olivier was the chief, were cited to
-appear before the Council, and the examination was
-conducted by Gaucelin, Bishop of Lodève, at the instance
-of Gerald, Bishop of Albi. (1) They answered that they
-rejected the whole of the Old Testament, but accepted
-"the Gospels, the Epistles of Paul, the seven canonical
-(Catholic?) Epistles and the Acts of the Apostles and the
-Apocalypse." (2) They would say nothing about their
-Creed unless they were forced. (3) As for the Baptism of
-little children, and whether they were saved, they would
-say nothing, but would quote from the Gospels and
-Epistles. (4) Questioned on the Sacrament of the Body
-and Blood of the Lord as to where it was consecrated,
-through whom they received it, and who received it,
-and whether the consecration was affected by the good
-or evil character of him who consecrated, they replied
-that those who received it worthily were saved, and
-those who received it unworthily acquired to themselves
-damnation, and added that it was consecrated by every
-good man, whether clerical or lay. Further than this
-they would not answer, maintaining that they ought not
-to be compelled to answer concerning their Creed. (5)
-About Matrimony they answered evasively, sheltering
-themselves behind a quotation from St. Paul's Epistle.
-(6) With regard to Penance, whether it is efficacious for
-salvation at the end of life, whether soldiers, mortally
-wounded, would be saved if they repented at the end,
-<span class="pagenum"><a name="Page_44" id="Page_44">{44}</a></span>
-whether each one ought to confess his sins to the priests
-and ministers of the Church, or to any layman whatever,
-or of whom St. James spake: "Confess ye your sins
-one to another," they said it sufficed for the weak to
-confess to whomsoever they would; and as for soldiers
-they would say nothing, because St. James says nothing,
-but only about the sick. Gaucelin inquired whether, in
-their opinion, contrition of heart and oral confession
-were alone sufficient, or whether it was necessary that
-reparation be made after penance by fasts, scourgings,
-alms and lamentation for their sins, if opportunity for
-such presented itself. Their reply was that James said
-only this&mdash;that they should confess and be saved, and
-they did not wish to be better than the Apostle. Many
-things they volunteered, as that we should swear not at
-all, as Jesus said in the Gospel and James in his Epistle;
-that Paul said in his Epistle what sort of men were to be
-ordained Bishops and Presbyters, and if men of other
-character were ordained, they were not Bishops and
-Presbyters, but ravening wolves and hypocrites and
-seducers ... wearing white robes and gemmed rings
-of gold; and therefore obedience should not be given
-them, since they were bad men, not good teachers, but
-mercenaries. The Council pronounced them guilty,
-and drew up a Refutation of their errors taken from the
-New Testament only. They retorted that the Bishop
-who pronounced the Sentence was himself a heretic,
-and turning to the people they said: "We believe"&mdash;and
-here they rehearsed the Articles of the Apostles'
-Creed, but omitting "the Holy Catholic Church." "We
-believe in confession of heart and mouth. We believe
-that he who does not eat the Body of Christ is not saved,
-and that it is not consecrated except in the Church,
-and by a priest, good or evil, and that it is not better
-done by a good priest than by an evil. We believe that
-<span class="pagenum"><a name="Page_45" id="Page_45">{45}</a></span>
-no one is saved except by baptism, and that little children
-are saved by baptism. We believe that married people
-are saved." They further declared that they would
-believe anything that could be proved from the Gospels
-and Epistles, but that they would swear to nothing.</p>
-
-<p>The result, or rather lack of results, of this Council
-is perplexing. Either Gaucelin was a poor examiner, or
-was afraid to press his examination too far. Had he
-been a better or a bolder examiner, he must have quickly
-discovered that the differentiation between the Old
-and the New Testaments was due to strong Dualistic
-tendencies. Also, this Council was the most formidable
-array of the powers that be which the heretics had had
-to face. Yet no penalties are imposed, much less inflicted
-upon the guilty. The Council contents itself with
-a mere Refutation. The most probable explanation is
-that the people were not overawed by the move of the
-Church authorities from Tours to Lombers, and the
-latter were not ready for an explosion. The heretics
-candidly avowed that their answers were <i>ad captandum
-vulgus</i>, "propter dilectionem et gratiam vestri," and
-the Council did not venture further than the mild
-objection: "Vos non dicitis, quod propter gratiam
-Domini dicatis."</p>
-
-<h3>§ 11. A PREACHING EXPERIMENT</h3>
-
-<p>No help was to be expected at this time from the Pope
-in the suppression of heresy either in the South of France
-or the North of Italy, for he had more than he could
-manage in his struggle with Barbarossa and his Anti-pope.
-The Council had done little more than advertise its own
-weakness and the strength of the heretics. The Church
-therefore determined upon new methods, meeting preaching
-by preaching. Persuasion is better than force, but
-persuasion is more effective when coupled with force&mdash;or
-<span class="pagenum"><a name="Page_46" id="Page_46">{46}</a></span>
-hints of severe penalties for contumacy. The Kings
-of France and England sent out the Cistercian monk,
-Peter Chrysogonus, Cardinal and Legate, with certain
-Archbishops and Bishops "ut <i>praedicatione sua</i> haereticos
-illos ad fidem Christianam converterent," Raymond,
-Count of Toulouse and Raymond, Count of Castranuovo,
-and others lending them secular support. This move
-proved more successful than the Council, and many
-yielded. Sometimes the Commission would summon or
-invite the heretics to be more explicit as to their creed,
-granting them a safe conduct <i>eundi et redeundi</i>. Under
-these conditions two heresiarchs came forward, called
-Raymond and Bernard, and produced a certain paper
-in which they had drawn up the articles of their faith.
-But they could scarcely speak a word of Latin, and the
-Court "condescended" to hold the discussion in the
-vulgar tongue. They answered, "sane et circumspecte,
-ac si Christiani essent;" so much so indeed, that they
-were charged with deliberate lying, and accused of
-holding the usual erroneous opinions with which previous
-investigations have made us familiar. This they
-strenuously denied. They even asserted their belief
-that "panis et vinum in corpus et sanguinem Christi
-vere transubstantiabantur." But to this creed they would
-not swear, deeming oaths unlawful. The Court regarded
-this avowal as a mere cloke of duplicity and condemned
-and excommunicated them. This sentence Peter Chrysogonus
-justified in an open letter, and Henry of Clairvaux,
-who accompanied him, in a similar letter declared
-that if they had deferred their visit for three years scarcely
-anyone would have remained orthodox.</p>
-
-<h3>§ 12. THIRD LATERAN COUNCIL</h3>
-
-<p>Alexander III, having composed his differences with
-Frederick Barbarossa and the Anti-pope, summoned,
-<span class="pagenum"><a name="Page_47" id="Page_47">{47}</a></span>
-in <i>A.D.</i> 1179, the third Lateran Council. It was described
-as "A magnificent Diet of the Christian world." Over
-one thousand Bishops and Abbots (amongst them English<span
-class="fnanchor"><a name="Ref_38" id="Ref_38" href="#Foot_38">[38]</a></span>, Irish<span
-class="fnanchor"><a name="Ref_39" id="Ref_39" href="#Foot_39">[39]</a></span>
-and Scotch), were present, besides many
-of the inferior clergy and representatives of Emperor and
-Kings. By its twenty-seventh Canon it condemned the
-heretics of Gascony, Albi and the parts about Toulouse,
-going under several names. If they died in sin no masses
-were to be said for their souls, nor were they to receive
-Christian burial.<span
-class="fnanchor"><a name="Ref_40" id="Ref_40" href="#Foot_40">[40]</a></span>
-One incident, however, at this Council,
-which received but scant notice at the time, has an
-important bearing upon our subject. This was a deputation
-of two Waldenses who begged official recognition
-of their movement from the Pope. We are concerned
-here only with their doctrines, which they professed to
-draw entirely from the Bible and the authoritative
-utterances of the Saints (<i>auctoritates sanctorum</i>). Had
-Alexander III been a Pope of statesmanlike prescience,
-the Preaching Orders which eventually saved the Church
-might have been anticipated by some thirty years.
-These Waldenses had no certain dwelling-place, travelled
-barefoot, wore woollen clothes only, had no private
-property, but "had all things in common," they followed
-naked the naked Christ. The Pope, to whom they
-gave a book containing the text of the Psalter with notes
-<span class="pagenum"><a name="Page_48" id="Page_48">{48}</a></span>
-and several other books of "either Law," approved of
-their vow of voluntary poverty, but refused them permission
-to preach, unless the clergy (<i>sacerdotes</i>) asked
-them. Walter Mapes, an Englishman, afterwards a
-Franciscan, tells us ("De Nugis" i. 31) that he met the
-Waldenses in Rome. He calls them ignorant and unlearned,
-and by command of the Pope entered into conversation
-with them, asking them at first the easiest
-questions, e.g. "Did they believe in God the Father?
-and in the Son? and in the Holy Ghost?" To each
-they answered, "We believe." "And in the Mother of
-Christ?" But when they answered again, "We believe,"
-they were greeted with a general shout of laughter, and
-retired in confusion, "et merito, quia a nullo regebantur
-et rectores appetebant fieri, Phaetonis instar, qui nec
-nomina novit equorum." The Abbot of Urspegensis, in
-his Chronicle (<small>A.D.</small> 1212), also mentions this petition of
-the Waldenses for Papal recognition, adding that they
-wore capes, like the "religious," and had long hair,
-unless they were "laymen." Men and women travelled
-together, which caused considerable scandal. Yet they
-asserted all these things came down from the Apostles.</p>
-
-<h3>§ 13. A PAPAL DECREE</h3>
-
-<p>Two years later Lucius III, on becoming Pope, issued
-a decree against the heretics under various names,
-including "Cathari, Patarini et ii qui se Humiliati vel
-Pauperes de Lugduno falso nomine mentiuntur." They
-were banned with a perpetual anathema, and were to
-be destroyed by the secular arm; but no errors are
-specified.</p>
-
-<h3>§ 14. ALAN DE INSULIS</h3>
-
-<p>At the third Lateran Council was present Alan, Bishop
-of Antissiodorensis, otherwise known as Alan de Insulis,
-<span class="pagenum"><a name="Page_49" id="Page_49">{49}</a></span>
-Alan the Great, Alan the Universal Doctor. He was
-born <small>A.D.</small> 1114 at Lille in Flanders, although others, e.g.
-Demster, identify De Insulis with Mona (Man or Anglesea).
-As a boy he entered Clairvaux under Bernard, and in
-<i>A.D.</i> 1151 was made a Bishop. In <i>A.D.</i> 1183, by command,
-he wrote a work in four books, dedicated to "his most
-beloved lord, William, by the grace of God Count of
-Montpelier." The title of the work is, "De Fide Catholica
-contra haereticos sui temporis <i>praesertim Albigenses</i>." The
-Albigenses, however, are not mentioned by name throughout
-the work. The second book is entitled, "Contra
-Waldenses," in which he says: "The Waldenses are
-so called from their heresiarch, Waldus, who, of his own
-will (<i>suo spiritu ductus</i>), not sent by God, started a <i>new</i>
-sect, presuming forsooth to preach without the authority
-of a Bishop, without the inspiration of God, without
-learning. They assert that no one should be obeyed
-but God only (which is explained by what he states
-later&mdash;that it was their opinion that obedience should
-be given to good prelates only and to the imitators of
-the Apostles). Neither office nor Order avails anything
-for consecrating or blessing, for binding or loosing.
-Where a priest is not available, confession may be made
-to a layman. On no account must one take an oath.
-On no account must a man be killed." Alan charged
-them with holding Docetic views of our Lord, and with
-declaring that the Virgin Mary was created in heaven and
-had no father or mother.</p>
-
-<p>Bernard, the Praemonstratensian, Abbot of Fontcaud,
-wrote in <small>A.D.</small> 1190 a book "against the sect of the
-Waldenses," but adds nothing to our knowledge. Nor
-does Bonacursus, writing later in the same year, except
-some gross and preposterous distortion of their belief
-on the monthly motions of the moon, and the statement
-that they held that Christ was not equal to the Father.
-<span class="pagenum"><a name="Page_50" id="Page_50">{50}</a></span></p>
-
-<p>Ten years later Ermengard wrote a tract,<span
-class="fnanchor"><a name="Ref_41" id="Ref_41" href="#Foot_41">[41]</a></span>
-also entitled "Against the sect of the Waldenses," but they
-are not named in it, and those whom he attacks are not
-the original or genuine Waldenses, for he charges them
-with (1) Dualistic opinions; (2) teaching that the law
-of Moses was given by the Prince of evil spirits; (3)
-Docetic views; (4) stating that in "Hoc est corpus
-meum," "<i>hoc</i> does not refer to the bread which He (our
-Lord) held in His hands and blessed and brake and
-distributed to His disciples, but to His Body which was
-performing all these things.... And there are some
-heretics who believe that by hearing the word of God
-they eat the flesh of the Son of Man and drink His blood."
-He gives an interesting account of the Consolamentum,
-but this will be described later.</p>
-
-<h3>§ 15. PETER DE VAUX-SARNAI</h3>
-
-<p>In the "Historia Albigensium" of the Cistercian Peter
-de Vaux-Sarnai we pass from scattered references to a
-work devoted specifically to their doctrines and doings.
-It is dedicated to Innocent III, the Pope who passed
-from words to deeds, working out a definite policy for
-their absolute extinction. The monk claims to set
-down "the simple truth in a simple way," and we may
-add "for simple readers," if the following description
-of Raymond, Count of Toulouse, is a sample of his claim:
-"A limb of the devil, a son of perdition, the first-born
-of Satan, an enemy of the Cross and persecutor of the
-Church, defender of heretics, suppressor of Catholics,
-servant of perdition, abjurer of the Faith, full of crime,
-a store-house of all sins." Several of his statements
-about their doctrines and practices lack confirmation
-from any other source, especially some too blasphemous
-<span class="pagenum"><a name="Page_51" id="Page_51">{51}</a></span>
-to be repeated here. After the usual charge of the two
-Gods, good and evil,<span
-class="fnanchor"><a name="Ref_42" id="Ref_42" href="#Foot_42">[42]</a></span>
-he says that they accepted only
-those parts of the Old Testament which are quoted in
-the New. John the Baptist was one of the greater
-demons. There were two Christs&mdash;the bad one was
-born in Bethlehem and crucified in Jerusalem. The
-good Christ never assumed real (<i>veram</i>) flesh, and never
-was in this world, except spiritually in the body of
-Paul. The heretics imagined a new and invisible earth,
-and there, according to some, the good Christ was born
-and crucified. The good God had two wives, Colla and
-Coliba, and had sons and daughters. <i>Others</i> say there
-is one Creator who had as sons Christ and the Devil.
-They say, too, that all the Creators were good, but that
-all things were corrupted by the daughters spoken of in
-the Apocalypse. Almost the whole of the Roman Church
-is a den of thieves, and is "illa meretrix" mentioned in the
-Apocalypse. On the Sacraments they held views already
-ascribed by Eymeric to the Manichees, and mentioned
-by others, "instilling into the ears of the simple this
-blasphemy, that, had the body of Christ been as large as
-the Alps, it would long ago have been consumed by the
-partakers thereof."<span
-class="fnanchor"><a name="Ref_43" id="Ref_43" href="#Foot_43">[43]</a></span>
-"Some, denying the resurrection
-of the flesh, said that our souls were those angelic spirits
-which, after being thrust out of heaven through the
-pride of apostasy, left their glorified bodies in the air,
-and after a seven-times succession in certain terrestrial
-bodies as a sort of penance returned to their own bodies
-that had been left." Some are called "perfecti" or
-"boni homines," others "credentes." The "perfecti"
-wear black and profess (though they lie) chastity. The
-<span class="pagenum"><a name="Page_52" id="Page_52">{52}</a></span>
-"credentes" live a secular life and do not attain to the life
-of the "perfecti," though one with them in faith and unfaith
-(<i>fide et infidelitate</i>). However wickedly they have
-lived, yet they believe that if, "in supremo mortis
-articulo," they say a Pater noster and receive imposition
-of hands from their "masters," they will be saved; no
-credent about to die can be saved without this imposition
-of hands. They call their masters deacons and bishops.
-If any "perfect" sin a mortal sin, e.g. by eating the
-very smallest portion of meat, egg or cheese, all who
-have been "consoled" by him <i>lose</i> the Holy Spirit and
-ought to be "consoled" again. The Waldenses also
-are evil, but much less so than the other heretics. "In
-many things they agree with us: in some disagree."
-They omit many of the others' infidelities. They carry
-sandals, and say that so long as a man carries these, if
-need arise, he can without episcopal ordination make
-(<i>conficere</i>) the Body of Christ.</p>
-
-<h3>§ 16. REINÉRI SACCHO</h3>
-
-<p>Peculiar interest attaches to the statements of Reinéri Saccho<span
-class="fnanchor"><a name="Ref_44" id="Ref_44" href="#Foot_44">[44]</a></span>
-because he had once been a Catharist (but not
-a Waldensian), and wrote as an Inquisitor (<small>A.D.</small> 1254).
-He distinguishes between Catharist and Waldensian,
-but his remarks refer primarily to the heretics of Lombardy,
-although he is careful to point out that their
-opinions differ little from Catharists in Provençe and
-other places. He charges the <i>Waldensians</i> with thirty-three
-errors, amongst which are:</p>
-
-<p>(2) Belief in Traducianism. "The soul of the first
-man was made materially from the Holy Spirit, and the
-rest through it by traduction."</p>
-
-<p><span class="pagenum"><a name="Page_53" id="Page_53">{53}</a></span>
-(6) Any good man may be a son of God in the same
-way as Christ was, having a soul instead of a Godhead.</p>
-
-<p>(8) To adore or worship the body of Christ, or any
-created thing, or images or crosses, is idolatry.</p>
-
-<p>(9) Final penance (<i>poenitentia</i>) avails nothing.</p>
-
-<p>(11) The souls of good men enter and leave their
-bodies without sin.</p>
-
-<p>(12) The punishment of Purgatory is nothing else
-than present trouble.</p>
-
-<p>(14) Prayers for the dead avail nothing.</p>
-
-<p>(15) Tenths and other benefactions should be given
-to the poor, not to the priests.</p>
-
-<p>(18) They derided Church music and the Canonical
-Hours.</p>
-
-<p>(19) Prayers in Latin profit nothing, because they are
-not understood.</p>
-
-<p>(23) The Roman Church is not the head of the Church.
-It is a Church of malignants.</p>
-
-<p>(31) Any man may divorce his wife and follow them,
-even if his wife is unwilling to be divorced, and e converso.</p>
-
-<p>(33) No one can be saved outside their sect.</p>
-
-<p>In addition to these he mentions other of their errors:
-Infant Baptism profits nothing&mdash;priests in mortal sin
-cannot consecrate&mdash;transubstantiation takes place in
-the hand, not of him who consecrates, but of him who
-worthily receives: consecration may be made at an
-ordinary table (quoting Mal. i. 11)&mdash;Mass is nothing,
-because the Apostles had it not&mdash;no one can be absolved
-by a bad priest&mdash;a good layman has power to absolve:
-he can also remit sins by the imposition of hands, and
-give the Holy Spirit&mdash;Public Penance is to be reprobated,
-especially in the case of women&mdash;married persons sin
-mortally, if they come together without hope of
-<span class="pagenum"><a name="Page_54" id="Page_54">{54}</a></span>
-offspring&mdash;Holy Orders, Extreme Unction and the tonsure
-were derided&mdash;every one without distinction of sex may
-preach&mdash;Holy Scripture has the same effect in the vulgar
-tongue as in Latin&mdash;the Waldenses knew by heart the
-text of the New Testament, and a great part of the Old&mdash;they
-despised decretals, excommunications, absolutions,
-indulgences, all saints but the Apostles, canonizations,
-relics, crosses, times and seasons&mdash;they said in general
-that the doctrines of Christ and His Apostles were
-sufficient for salvation without the statutes of the
-Church.</p>
-
-<p>With regard to the Catharists he observed that they
-were divided into three divisions&mdash;Albanenses, Concorezenses
-and Bognolenses. There were others in
-Tuscany, the Marquisate of Treves and in <i>Provençe</i>
-who differed very little, if at all, from those previously
-mentioned. The opinions <i>common</i> to them all were:</p>
-
-<p>(1) The Devil made the world and all things in it.</p>
-
-<p>(2) All the Sacraments of the Church are of the Devil,
-and the Church itself is a Church of malignants.</p>
-
-<p>(3) Carnal marriage is always a mortal sin.</p>
-
-<p>(4) There is no resurrection of the flesh.</p>
-
-<p>(5) It is mortal sin to eat eggs, flesh and such-like.</p>
-
-<p>(6) It is mortal sin for the secular power to punish
-heretics or malefactors.</p>
-
-<p>(7) There is no such thing as Purgatory.</p>
-
-<p>(8) Whoever kills an animal commits a great sin.</p>
-
-<p>(9) They had four Sacraments: (<i>a</i>) Imposition of
-hands, called Consolamentum, but by that imposition of
-hands and the saying of the Lord's Prayer there is no
-remission of sins if the person officiating be in mortal sin;
-(<i>b</i>) Benediction of the Bread; (<i>c</i>) Penance; (<i>d</i>) Orders.</p>
-
-<p>To the Catharists of Toulouse he ascribes the following
-<span class="pagenum"><a name="Page_55" id="Page_55">{55}</a></span>
-doctrines (which they held in common with the Albanenses):</p>
-
-<p>(10) There are two principles, Good and Evil.</p>
-
-<p>(11) There is no Trinity in the Catholic sense, for the
-Father is greater than the Son and the Holy Ghost.</p>
-
-<p>(12) The world and all that is in it were created by the
-evil God.</p>
-
-<p>(13) They held some Valentinian ideas.</p>
-
-<p>(14) The Son of Man was not really incarnate in the
-Virgin Mary, and did not eat&mdash;in short, Docetism.</p>
-
-<p>(15) The patriarchs were the servants of the Devil.</p>
-
-<p>(16) The Devil was the author of the Old Testament,
-except Job, Psalms, Proverbs, Wisdom, Ecclesiasticus
-and the Major and Minor Prophets.</p>
-
-<p>(17) The world will never end.</p>
-
-<p>(18) The Judgement is past.</p>
-
-<p>(19) Hell is in this world.</p>
-
-<p>This detailed examination of the heresy is of great
-importance, not only on account of the peculiar advantages
-which Reinéri Saccho possessed as both heretic
-and inquisitor, but because it shews that even at this
-late stage, Catharist and Waldensian had not been
-welded into one under the blows of a persecution directed
-equally against both. At one in their hatred of the
-Roman Church and all its works, there is a marked
-difference in their deism. The Waldensian, according
-to Saccho's classification, knows nothing of Dualism, is
-sound on the doctrine of the Trinity, and believes both
-Old and New Testaments to be the Word of God. The
-Catharist, on the other hand, believes in a good and an
-evil God, the latter being the Creator of the world of
-matter, which therefore is itself evil. Hence, whatever
-perpetuates matter, e.g. marriage, is also evil; but the
-world being the work of a God must also, like its maker,
-<span class="pagenum"><a name="Page_56" id="Page_56">{56}</a></span>
-be endless. That part of the Old Testament which
-describes its beginning and its development into kingdoms
-and hierarchies, together with all their chief representatives,
-be they patriarchs, princes or priests, has
-the evil God for its author. Only the poets and the
-prophets who took a more spiritual view of things earthly,
-are inspired by the good God.</p>
-
-<h3>§ 17. INQUISITIONS</h3>
-
-<p>By the middle of the thirteenth century the coercive
-measures which Rome took for the suppression of heresy
-had proved successful. No longer was there any need for
-Councils to examine and pass judgment upon it, nor
-defenders of the faith to write against it. It had become
-<i>une chose jugée</i>. Henceforth the Church dealt with
-individuals, and by means of ecclesiastical Courts, called
-the Inquisition, arrested, questioned and decided whether
-a person, charged with heresy, was guilty or not. Unfortunately
-for the cause of history the earlier records,
-or Acta, of these Inquisitions were, in their brief spells
-of resurgence, destroyed by the Catharists and Waldenses,
-as containing dangerous evidence against them. Only
-the later ones have survived. Limborch, who made the
-Inquisition his special study, published the "Book of the
-Sentences" which the Inquisition of Toulouse (<small>A.D.</small> 1300)
-pronounced against the Waldenses and Albigenses, and
-he came to the conclusion that while they had some
-dogmas in common, they had different opinions and
-were separate sects. According to him the Waldenses
-and Albigenses had only three opinions in common: (1)
-All oaths are unlawful; (2) any good man can receive
-a Confession, but only God can absolve from sin; (3) no
-obedience is due to the Roman Church. The following
-opinions he ascribes to the Albigenses, and not to the
-Waldenses: (1) There are two Gods, good and evil;
-<span class="pagenum"><a name="Page_57" id="Page_57">{57}</a></span>
-(2) the Sacraments of the Church of Rome are vain
-and unprofitable&mdash;the Eucharist is merely bread&mdash;a
-man is saved by the imposition of their hands&mdash;sins
-are remitted without Confession and satisfaction&mdash;Baptism
-avails nothing; Baptism by water is of
-no benefit to children, since they are so far from consenting
-to it that they weep&mdash;the Order of St. James,
-or Extreme Unction, made by material oil, signifies
-nothing; they prefer imposition of hands&mdash;repudiate
-the constitution of the whole Roman Church, and deny
-to all the Prelates of it the power of binding and loosing, on
-the ground that they are greater sinners than those
-whom they claim to bind and loose; but they (the
-Albigenses) can give the Holy Spirit&mdash;matrimony is
-always sinful, except spiritual matrimony; (3) Christ
-did not take a real human body, but only the likeness
-of one&mdash;the Virgin Mary is not and was not a real woman;
-the Virgin Mary is true penitence whereby people are
-born into their Church; (4) there is a kind of spiritual
-body or inner man whereby persons rise from the dead;
-(5) the Cross is the sign of the Devil, and should not be
-adored, since no man adores the gallows on which his
-father was hanged; (6) souls are spirits banished from
-heaven on account of their sins; (7) they deny purgatory
-altogether.</p>
-
-<p>Opinions ascribed to the Waldenses, but not to the
-Albigenses: (1) all judgement is forbidden of God, and
-therefore it is a sin for any judge to condemn a man to
-any punishment (St. Matt, vii.); (2) indulgences are
-worthless; (3) purgatory exists only in this life, and
-therefore prayers cannot profit the dead; (4) the Church
-has only three Orders&mdash;Bishops, Priests and Deacons;
-(5) laymen can preach; (6) matrimony is sinful only
-when people marry without hope of offspring.</p>
-
-<p>The Records of the several Inquisitions are helpful in
-<span class="pagenum"><a name="Page_58" id="Page_58">{58}</a></span>
-the particulars which they furnish of the government,
-organization and services of the Albigenses and Waldenses.
-Unfortunately in many cases their dates and places are
-missing, and hence they fail us in an attempt to trace
-any change or development in their doctrines. The
-general date of these Acta is the beginning of the fourteenth
-century, and from these and certain scraps of
-other Inquisitions which have been preserved, we are
-able to amplify somewhat Limborch's conclusions. Thus
-the Report of the Inquisition of Carcassonne treats
-separately "De Manichaeis moderni temporis" and "De
-Waldensibus moderni temporis," whose origin they trace
-to a certain citizen of Lyons, Valdesius or Valdens, in
-<small>A.D.</small> 1170, and who spread to Lombardy, "et praecisi
-ab ecclesia, cum aliis haereticis se miscentes et eorum
-errores imbibentes, suis adinventionibus antiquorum
-haereticorum errores et haereses miscuerunt." As the
-Report adds "quia olim plures alios habuerunt," we
-cannot say whether in the opinion of the Court the
-balance was or was not in favour of the Waldenses, but
-it does mark a change, by subtraction and addition, in
-the total. The Inquisitors complained that the Waldenses
-were very slippery and evasive under examination.
-When driven into a corner, they would plead that they
-were unlearned, simple folk and did not understand the
-question. Then they contended that to take an oath
-was a clear violation of Christ's words in St. Matthew v.,
-and therefore a grievous sin; yet according to the
-Report of the Inquisition of Carcassonne they pleaded
-that they might swear if by so doing they could escape
-death themselves or screen others from death by not
-betraying their friends or revealing the secrets of their
-sect. Their defence was that they were filled with the
-Holy Ghost and were doing His work; to injure or cut
-short that work was to sin the sin against the Holy
-<span class="pagenum"><a name="Page_59" id="Page_59">{59}</a></span>
-Ghost, which hath never forgiveness. Thus in a lawsuit
-a heretic might take the oath, because refusal meant
-revelation; he would be absolved on confession. But
-when they were ordered to take the oath, "juro per
-ista sancta evangelia quod nunquam didici vel credidi
-aliquid quod sit contra fidem veram quam sancta
-Romana ecclesia credit et tenet," with uplifted hand
-and touching the Gospels, i.e. ex animo, they prevaricated.
-Another instance of this evasiveness was their outward
-conformity to the established religion. They would
-attend Church and behave with the utmost decorum;
-in conversation with a known Catholic their speech was
-most orthodox and prudent. Although they would not
-touch a woman, or even sit on the same bench with her,
-however great the distance between them, they travelled
-with them, because it would be then supposed that they
-were their wives, and hence that they themselves were
-not heretics. They denied that prayers <i>of</i> saints or <i>to</i>
-saints were of any avail, yet they abstained from work
-on Saints' Days, unless they could work unobserved.
-A "Perfect" must not be married, but if he burn, he
-could satisfy the lust of the <i>flesh</i> so long as he remained
-pure in <i>heart</i>. This concession they, however, kept
-secret from the Credents, lest they should fall in their
-esteem. In another Inquisition at Carcassonne, held
-in <small>A.D.</small> 1308 and 1309, "contra Albigenses," Peter and
-James Autéri, who with other members of their family,
-were the last leaders of the Albigenses, declared that
-true Matrimony is not between male and female, for
-that is two kinds of flesh, not one, whereas God said,
-"They two shall become <i>one</i> flesh." The true Matrimony
-is between the soul and the Spirit. "For in Paradise
-there was never a corruption of the flesh nor anything
-which was not simply (<i>merum</i>) and purely spiritual,
-and God made Matrimony itself for this end&mdash;that
-<span class="pagenum"><a name="Page_60" id="Page_60">{60}</a></span>
-souls which had fallen from Heaven through pride in
-ignorance and were in this world should return to life
-by (<i>cum</i>) the Matrimony of the Holy Spirit, viz. by
-good works and abstinence from sins, and 'they two
-would become one flesh' (<i>in carne una</i>)."<span
-class="fnanchor"><a name="Ref_45" id="Ref_45" href="#Foot_45">[45]</a></span></p>
-
-<p>The testimony of Raymond de Costa given before the
-Inquisition of Languedoc is so divergent from all other
-evidence and so subversive of the fundamental principles
-and practices of the Waldenses that, although he was a
-Waldensian Deacon, his statements may be received
-with suspicion. According to him the Credents were
-instructed to obey the Curés of the Roman Church and
-to attend Mass because there they could see the Body
-of Jesus Christ and adore it (or Him), and pray for a
-good end and forgiveness of sins. Their Sacraments
-and those of the Roman Church were equally valid.
-Peter was the head of the Church after Christ, and the
-Roman Pontiffs after Peter, and their own "Majors"
-were under the Pope; if the Roman Church disappeared,
-they would all become pagans. The chief points on
-which their "Majors" differed from the Roman Church
-were Purgatory and Oaths, and the Church would
-grievously sin if it excommunicated him for not swearing,
-or for not believing that Purgatory was in the other
-world. Under further examination, and with time for
-reflection, he revoked some of his former opinions, from
-which we may perhaps conclude they were his own
-rather than Waldensian. Thus, at the first examination
-he maintained that, in face of St. John iii., not even a
-martyr was saved if he had not been baptized with
-<span class="pagenum"><a name="Page_61" id="Page_61">{61}</a></span>
-water, but this he afterwards withdrew, as also the
-statement that no one who was married could be ordained
-in their sect; but he would swear to neither.<span
-class="fnanchor"><a name="Ref_46" id="Ref_46" href="#Foot_46">[46]</a></span></p>
-
-<p>We have seen that the heretics believed in the absolute
-sanctity of human life, and declared that not even a
-judge had power to condemn any man to death. If the
-positions were reversed, and they were the stronger
-party, they would not put to death even the most obstinate
-Catholic. Yet this was only theory, and often yielded
-under a necessity which knows no law. Thus Raymond
-Valsiera of Ax, a "Manichee," declared that he had
-been taught by William Autéri that it was wrong to
-kill either man or animal; nevertheless, he ought to
-kill a Catholic who persecuted them; and as a matter
-of fact, Raymond Issaura acknowledged to the Inquisition
-of Carcassonne "against the Albigenses,"
-<small>A.D.</small> 1308, that his brother, William, with three others,
-had waylaid a Beguin who confessed that he had been
-plotting the capture of Peter and William Autéri, and
-that they had killed him and thrown his body into a
-crevasse. And on the question of revenge generally,
-the theory of its sinfulness was argued differently by
-Catharists and Waldenses, according to the Book called
-"Supra Stella."<span
-class="fnanchor"><a name="Ref_47" id="Ref_47" href="#Foot_47">[47]</a></span>
-The Waldenses maintained that
-revenge was allowed by God in Old Testament times,
-but the Catharists maintained that that God was the
-evil God. Both parties appealed to Christ's words in
-St. Matt. v. 38, "Ye have heard that it was said
-by them of old time ... but I say unto you," the
-Waldenses arguing that Jesus accepted revenge as
-permissible under the Old Covenant, and the Catharists
-<span class="pagenum"><a name="Page_62" id="Page_62">{62}</a></span>
-that Jesus knew that that law originated from the evil
-God and therefore substituted another. The same
-arguments were used by each with regard to oaths.</p>
-
-<p>When once the persecutions had got the heretics "on
-the run," they found it difficult not only to maintain
-their interdenominational union, but also denominational
-unity of doctrine. Differences manifest themselves
-amongst the scattered groups of the Waldenses themselves.
-Thus those who are described as "the heresiarchs
-of Lombardy," probably to be identified with those
-Waldenses who had mixed themselves with other heretics there,<span
-class="fnanchor"><a name="Ref_48" id="Ref_48" href="#Foot_48">[48]</a></span>
-sent a Rescript to the Leonists (i.e. Poor Men of
-Lyons) in Germany, informing them of the points of
-controversy between themselves and those whom they
-called "Ultramontanos dictos Valdesii socios," i.e.
-those who had remained in Southern France. It states
-that the chief point of difference is on the Sacraments.
-The Ultramontane Waldenses did not believe anyone
-could be saved unless he were baptized with water.
-Marriage could not be dissolved, except by consent of
-both parties, or on some ground which commended
-itself to the community. They held that Peter Waldo
-was in the Paradise of God, and they could have no
-communion with any who denied it. With regard to the
-Holy Communion they maintained that "the substance
-of the bread and wine is changed into the Body and
-Blood of Christ by the sole utterance (<i>prolatio</i>) of the
-Lord's words,"<span
-class="fnanchor"><a name="Ref_49" id="Ref_49" href="#Foot_49">[49]</a></span>
-adding: "We attribute the virtue not
-to man, but to the words of God;" to which those of
-Lombardy objected: "Anyone, whether Jew or Gentile,
-by uttering these words may make (<i>conficiat</i>) the Body
-and Blood of Christ." They carried their objection
-<span class="pagenum"><a name="Page_63" id="Page_63">{63}</a></span>
-further, because the Ultramontane associates of Waldesius
-"held that no one could baptize who could not
-make (<i>valet conficere</i>) the Body of Christ;" and as it
-was agreed that <i>anyone</i> might baptize, it would follow
-that anyone could consecrate, whether layman or laywoman,
-however wicked. But the Ultramontanes
-guarded themselves against this inference by laying it
-down that the Breaking of the Bread could only be
-done by a presbyter; and further that the actual change
-(<i>transubstantiatur</i>) of the substance of the visible bread
-and wine is made by neither a good man nor a bad man,
-but only by Him who is God and Man, i.e. by Christ.
-In that view the Lombards agreed, but disagreed in
-the opinion that the prayer of an adulterer or any other
-evildoer was heard by God in that Sacrament. The
-fact of transubstantiation depended upon valid ordination
-of the minister and upon God hearing his prayer.
-When these two essentials are present, then after benediction
-transubstantiation takes place. If the minister
-himself is reprobate, his prayer affects adversely himself
-only, and not the worthy communicant.</p>
-
-<p>A religion which claims the faith and obedience of
-man is bound to offer to man some explanation of his
-nature, or in other words, of that dualism of good and
-evil of which every man is conscious. The early Christian
-Fathers, as against the Dualistic theology of the Gnostics&mdash;a
-good and evil god&mdash;and consequently a Dualistic
-anthropology&mdash;the good soul and the evil flesh&mdash;drew a
-distinction between
-the <span title="TsehLehM"><span dir="rtl" xml:lang="he"
-lang="he" style="font-size:larger;">צֶלֶם</span></span>
-and the <span title="D'MooTh"><span dir="rtl" xml:lang="he"
-lang="he" style="font-size:larger;">דְּמוּת</span></span>,
-or the <span title="eikôn">εἰκών</span>
-and the <span title="homoiôsis">ὁμοίωσις</span>
-of the one God in which that one God
-created man&mdash;the "image" being that which man
-essentially is, and the "likeness" that to which he
-arrives by a right use of his original capacities. The
-heretics, while presenting a creed fundamentally Dualistic,
-either absolute or mitigated, did not at first address
-<span class="pagenum"><a name="Page_64" id="Page_64">{64}</a></span>
-themselves to this question of the origin of evil in man,
-but merely assumed it; but it was not a point that
-could be shelved. With some variations the solution was
-at length propounded that the good God had created
-only a limited number of good spirits,<span
-class="fnanchor"><a name="Ref_50" id="Ref_50" href="#Foot_50">[50]</a></span>
-but that the evil god (or <i>Satanael</i>,<span
-class="fnanchor"><a name="Ref_51" id="Ref_51" href="#Foot_51">[51]</a></span>
-a fallen angel) introduced to these
-good spirits a beautiful woman by whom they were
-seduced from their allegiance to the good God. These
-fallen spirits the evil god provided with tunics, i.e.
-bodies of flesh, so that they might forget their first
-estate. Death was the passing of the spirit from tunic
-to tunic, i.e. from one body to another, until it came
-into that tunic in which it would be saved, viz. as a
-believer in their (the heretics') faith, and so return in
-that tunic to heaven. This was the testimony of James
-Autéri, one of that famous family who did so much to
-fan into flame the dying embers of Catharism at the
-beginning of the fourteenth century. Another (unnamed)
-witness declared that when the Son of God
-came down from heaven, 144,000 angels came with
-Him, and they remained in the world to receive the
-souls of those who obeyed God, i.e. heretics, and carry
-them back to heaven.</p>
-
-<div class="footnote">
-
-<p class="nodent"><a name="Foot_22" id="Foot_22" href="#Ref_22">[22]</a>&nbsp;&nbsp;
-Part II, pp. 273, 274, Venice.</p>
-
-<p class="nodent"><a name="Foot_23" id="Foot_23" href="#Ref_23">[23]</a>&nbsp;&nbsp;
-<i>v. infra</i>, p. 83.</p>
-
-<p class="nodent"><a name="Foot_24" id="Foot_24" href="#Ref_24">[24]</a>&nbsp;&nbsp;
-Chronicle, Migne's "Patrol," Tom. 141, p. 63.</p>
-
-<p class="nodent"><a name="Foot_25" id="Foot_25" href="#Ref_25">[25]</a>&nbsp;&nbsp;
-"History," Book III, Chap. 8.</p>
-
-<p class="nodent"><a name="Foot_26" id="Foot_26" href="#Ref_26">[26]</a>&nbsp;&nbsp;
-D'Achery "Spicilegium," Vol. I, p. 604.</p>
-
-<p class="nodent"><a name="Foot_27" id="Foot_27" href="#Ref_27">[27]</a>&nbsp;&nbsp;
-Incidentally we may note the fact of a Council called to decide
-a matter of faith presided over by a layman, with laymen as co-judges
-with ecclesiastics.</p>
-
-<p class="nodent"><a name="Foot_28" id="Foot_28" href="#Ref_28">[28]</a>&nbsp;&nbsp;
-Agono.</p>
-
-<p class="nodent"><a name="Foot_29" id="Foot_29" href="#Ref_29">[29]</a>&nbsp;&nbsp;
-"Chron. epis. Albig. et Abbot. Cast.," D'Achery, III, 572. Radulf
-Ardens, however, preacher of William IX, Duke of Aquitaine (d. 1137),
-speaks of the heretics as Manichees ("Sermons," p. 325), <i>v. infra</i>, p. 39.</p>
-
-<p class="nodent"><a name="Foot_30" id="Foot_30" href="#Ref_30">[30]</a>&nbsp;&nbsp;
-Peter himself was dead by <small>A.D.</small> 1121. <i>v.</i> Abelard, opp. p. 1066.</p>
-
-<p class="nodent"><a name="Foot_31" id="Foot_31" href="#Ref_31">[31]</a>&nbsp;&nbsp;
-Migne, "Patrol," Tom. 189, p. 719.</p>
-
-<p class="nodent"><a name="Foot_32" id="Foot_32" href="#Ref_32">[32]</a>&nbsp;&nbsp;
-<i>Ibid.</i>, p. 1079.</p>
-
-<p class="nodent"><a name="Foot_33" id="Foot_33" href="#Ref_33">[33]</a>&nbsp;&nbsp;
-Preacher of William IX, Duke of Aquitaine. This was <i>c.</i> <small>A.D.</small> 1101.
-Thirteen years later (<small>A.D.</small> 1114) Robert of Arbrisselles, summoned by
-the Bp. Amelius to Toulouse, by his eloquence and reasoning brought
-back many into the fold of the Church (Percin, II, 3).</p>
-
-<p class="nodent"><a name="Foot_34" id="Foot_34" href="#Ref_34">[34]</a>&nbsp;&nbsp;
-"Sermones in Cantica," LXVI (Song of Solomon, ii, 15).</p>
-
-<p class="nodent"><a name="Foot_35" id="Foot_35" href="#Ref_35">[35]</a>&nbsp;&nbsp;
-This heresy cannot be identified with that of the Publicani, if
-William of Newbury can be trusted in his account of the Council of
-Oxford, <small>A.D.</small> 1160. (L. ii. cap. xiii.) "At the same time there came
-into England certain wayfarers (<i>erronei</i>), believed to be of that body
-commonly called Publicani. These, doubtless, had their origin <i>in
-Gascony</i> from an author unknown, and had poured the poison of their
-perfidy into many regions. They were, however, ignorant rustics and
-dull of understanding.... From this and other plagues of heresy
-England has certainly been free (<i>immunis</i>), although in other parts of
-the world so many heresies have sprouted up. There were thirty of
-them, both men and women, under the leadership of one Gerard, who
-alone was educated. In nation and language they were Teutons, but
-they had contrived to bewitch with their sorceries a little woman of
-England." Examined by the Council of Bishops summoned by the
-King, Gerard said they were Christians and venerated Apostolic doctrine,
-but rejected Holy Baptism, the Eucharist, marriage and Catholic
-unity. Refusing to recant, they were handed over to the secular arm,
-branded on the forehead, beaten, expelled out of the city and made
-outlaws. Only "the little woman" recanted; the remainder perished
-miserably by cold and exposure.</p>
-
-<p class="nodent"><a name="Foot_36" id="Foot_36" href="#Ref_36">[36]</a>&nbsp;&nbsp;
-For 1165 Labbe and Fleury; also, the Archives of the Inquisition
-of Carcassonne. Trenveçal, Viscount of Albi, who was present, died in
-1167. For 1176 Roger de Hoveden.</p>
-
-<p class="nodent"><a name="Foot_37" id="Foot_37" href="#Ref_37">[37]</a>&nbsp;&nbsp;
-Neander, without authority, calls them Catharists.</p>
-
-<p class="nodent"><a name="Foot_38" id="Foot_38" href="#Ref_38">[38]</a>&nbsp;&nbsp;
-Hugo, Bp. of Durham; John, Bp. of Norwich; Robert, Bp. of
-Hereford; and Reginald, Bp. of Bath&mdash;the maximum number invited.</p>
-
-<p class="nodent"><a name="Foot_39" id="Foot_39" href="#Ref_39">[39]</a>&nbsp;&nbsp;
-Laurence, Archbp. of Dublin, and Catholicus, Archbp. of Tuam,
-and five or six bishops (Binius).</p>
-
-<p class="nodent"><a name="Foot_40" id="Foot_40" href="#Ref_40">[40]</a>&nbsp;&nbsp;
-Binius mentions some of their opinions, which he assigns,
-erroneously, to the Waldenses. (1) No obedience to the Roman
-Pontiff; his decrees are nullius momenti. (2) Judgement by blood
-forbidden. (3) Righteous laymen can consecrate: unrighteous laymen
-lose their power. (4) Consecration of the elements once in the year,
-without "hoc est corpus meum," but by saying Pater noster seven
-times. (5) Derided indulgences, purgatory, invocation of saints,
-miracles, feasts and fasts of the Church, Angel's salutation and Apostles'
-creed. (6) Urenti carnis libidine omnem carnalem commixtionem
-licitam esse. (7) The "Perfect" ought not to do manual labour.</p>
-
-<p class="nodent"><a name="Foot_41" id="Foot_41" href="#Ref_41">[41]</a>&nbsp;&nbsp;
-"Gretzer," Vol. XII.</p>
-
-<p class="nodent"><a name="Foot_42" id="Foot_42" href="#Ref_42">[42]</a>&nbsp;&nbsp;
-The first creator was (i) a liar, because he said man should surely
-die if he ate of the tree, and he did not; and (ii) a murderer because he
-sent the Flood.</p>
-
-<p class="nodent"><a name="Foot_43" id="Foot_43" href="#Ref_43">[43]</a>&nbsp;&nbsp;
-Paschasius Radbert used the same argument.</p>
-
-<p class="nodent"><a name="Foot_44" id="Foot_44" href="#Ref_44">[44]</a>&nbsp;&nbsp;
-"Gretzer," Vol. XII.</p>
-
-<p class="nodent"><a name="Foot_45" id="Foot_45" href="#Ref_45">[45]</a>&nbsp;&nbsp;
-This view of carnal Matrimony being a sin is also given in a book
-called "Supra Stella," by Salve Burce, a citizen of Piacenza, <small>A.D.</small> 1235,
-in which all heretics are charged with agreeing that "Matrimony makes
-us debtors to the flesh," which saints must not be (Rom. viii).
-Frederick William Garsias declared before the Inquisition of Carcassonne
-that there was no Matrimony except between the soul and God.</p>
-
-<p class="nodent"><a name="Foot_46" id="Foot_46" href="#Ref_46">[46]</a>&nbsp;&nbsp;
-It is worth while noticing that this withdrawal was made when it
-was pointed out to him that the <i>Eastern Church</i> did not enforce celibacy
-on its clergy. Does this show a lingering preference for the East as
-against the West?</p>
-
-<p class="nodent"><a name="Foot_47" id="Foot_47" href="#Ref_47">[47]</a>&nbsp;&nbsp;
-<i>v.</i> p. 60, note.</p>
-
-<p class="nodent"><a name="Foot_48" id="Foot_48" href="#Ref_48">[48]</a>&nbsp;&nbsp;
-<i>v.</i> p. 58. Had they been Cathari, the points of controversy
-would have been more pronounced and fundamental.</p>
-
-<p class="nodent"><a name="Foot_49" id="Foot_49" href="#Ref_49">[49]</a>&nbsp;&nbsp;
-<i>v.</i> p. 63.</p>
-
-<p class="nodent"><a name="Foot_50" id="Foot_50" href="#Ref_50">[50]</a>&nbsp;&nbsp;
-This was also the opinion of Origen.</p>
-
-<p class="nodent"><a name="Foot_51" id="Foot_51" href="#Ref_51">[51]</a>&nbsp;&nbsp;
-Or the Satan-God.</p>
-
-</div>
-
-<div class="pagenum"><a name="Page_65" id="Page_65">{65}</a></div>
-
-<h2>CHAPTER IV<br />
-THE SYSTEM</h2>
-
-<h3>(A) CONSTITUTION AND ORDERS</h3>
-
-<h4>§ 1. ATTITUDE TO ROMAN CATHOLICISM</h4>
-
-<p class="drop-cap"><span class="uppercase">A movement</span>
-which claimed to be a revival, and
-even a survival, of primitive Christianity would
-not be likely to frame its constitution and orders upon
-the lines of a Church which it regarded as hopelessly
-corrupt, and which subjected it to pitiless persecution;
-any likeness between the two would be due merely to
-the claim or fact that they were derived from a common
-source. The Roman Church had three Orders&mdash;Priests,
-Deacons, and Sub-deacons; the Catharists also had three
-Orders&mdash;Majors, Presbyters and Deacons; but the
-difference was fundamental, for whereas the Roman
-Orders were sacramental, the Catharist were merely
-executive. Apostolic Succession was not confined to
-commissioned officers, but included the rank and file.
-It was proved not by ecclesiastical pedigrees, but by
-personal experience and responsive conduct. For it was
-the direct gift of the Holy Spirit to the individual, and
-was not mediated through man. These Spirit-filled persons
-composed the true Church. It is less true to say
-that the heretics were "praecisi ab ecclesia"<span
-class="fnanchor"><a name="Ref_52" id="Ref_52" href="#Foot_52">[52]</a></span>
-than that they deliberately repudiated and left the Church because
-it had forfeited its status by quenching the Holy Spirit,
-<span class="pagenum"><a name="Page_66" id="Page_66">{66}</a></span>
-as was shewn by its corruptions and persecutions.
-The loss of the Holy Spirit involved the loss of its power
-to excommunicate. Only those were successors of the
-Apostles who copied their life.</p>
-
-<p>As life is in the whole body and in every member of
-the body, so the Holy Spirit was in their Church and
-in every member of the same. Hence, too, every local
-Church possessed the authority of the whole to elect its
-officers, whose authority, again, was not limited to such
-local Church, but could be exercised anywhere. Nor,
-when once conferred, was this authority regarded as a
-personal charisma. They did not say: "Ego te absolvo,"
-but "Deus tua peccata tibi dimittat."<span
-class="fnanchor"><a name="Ref_53" id="Ref_53" href="#Foot_53">[53]</a></span></p>
-
-<p>The Waldenses, however, were less uncompromising
-in their attitude towards Roman Orders. Thus Raymond,
-the Waldensian Deacon, in his inquisition at Languedoc,
-declared that their Majors did <i>not</i> have the keys of the
-kingdom of heaven, but did have the <i>same</i> powers of
-Absolution as Bishops of the Roman Church, and that
-their Presbyters had equal powers with the priests of
-the Roman Church, "quia idem sunt in fide et in credulitate."
-On the other hand, Raymond Valsiera of Ax,
-described as a Manichee, and a pupil of the intransigeant
-William Autéri, in his confession, denied to the prelates
-and priests of the Roman Church any power to absolve,
-because they were the enemies of the Holy Faith.</p>
-
-<h4>§ 2. CREDENTS</h4>
-
-<p>Adherents were divided into Credents and Perfects,
-the latter being the more advanced. A movement
-exposed to constant persecution and espionage would
-exercise the greatest care in admission to its membership,
-and only after the most searching examination and most
-<span class="pagenum"><a name="Page_67" id="Page_67">{67}</a></span>
-solemn promises were its doors thrown open to applicants.
-Initiation into membership was called by enemies
-"heretication," and was of a more elaborate character
-with the Catharists than with the Waldenses. According
-to Peter de Vaux-Sarnai in his "Historia Albigensium,"
-the Waldenses, of whom he held a higher opinion than
-of other heretics,<span
-class="fnanchor"><a name="Ref_54" id="Ref_54" href="#Foot_54">[54]</a></span>
-had an initiatory rite which involved
-a total renunciation of their Roman baptism and Creed.
-"When any one joins the heretics, he who receives him
-says, 'Friend, if you wish to be of us, you ought to
-renounce the whole Faith which the Roman Church
-holds,' He answers, 'I do renounce it.' 'Therefore
-receive the Holy Spirit from good men,' and then he
-breathes seven times on his face. Then he says to him,
-'Do you renounce that cross which the priest made on
-you in your baptism on breast and shoulders and head
-with oil and chrism?' He answers, 'I do renounce it.'
-'Do you believe that water works salvation for you?'
-He answers, 'I do not believe it.' 'Do you renounce
-that veil which the priest placed on your head for you
-when you were baptized?' He answers, 'I do renounce
-it.' Then he receives the baptism of the heretics. All
-then place their hands upon his head and kiss him and
-clothe him in a black robe, and from that hour he is one
-of them." This catechism confirms the statement of
-Ermengard, who wrote a tract against the Waldenses
-(although he does not mention them by name) that the
-sacrament of Baptism was unprofitable, unless a person
-answered with his own mouth and from his heart. Imposition
-of hands was substituted for affusion of water,
-the kiss of peace for the oil of chrism, so that the charge
-of <i>Ana</i>baptism cannot be maintained.</p>
-
-<p>We are better served in our information of Catharist
-<span class="pagenum"><a name="Page_68" id="Page_68">{68}</a></span>
-ritual since the publication by L. Cledat in 1887 of
-the New Testament,<span
-class="fnanchor"><a name="Ref_55" id="Ref_55" href="#Foot_55">[55]</a></span>
-which was translated in the
-thirteenth century into Provençal, and to which is
-appended the Catharist ritual preserved in folio 235 of
-MS. 36 of the MSS. in the Library of St. Peter's Palace
-at Lyons.</p>
-
-<p>The Credents had first of all to make their confession
-in these words: "We confess our sins before God and
-you, and before the ordinances of Holy Church, that we
-may receive pardon and penance for all sins in thought
-and word and deed, and for all offences in the sight of
-the Father, the Son and the honoured Holy Spirit and of
-the honoured holy Apostles, by prayer and faith and
-by the salvation of all the loyal glorious Christians and
-blessed ancestors asleep and the brethren here present,
-and before you, holy Lord, that you may pardon all
-that in which we have sinned. Benedicite, parcite
-nobis. And whereas the holy word of God instructs
-us, as also the holy Apostles, and our spiritual brethren
-tell us that we should renounce all the lusts of the flesh
-and all impurity, we confess that we have not done so.
-Benedicite, parcite nobis." (Other sins are also confessed,
-and each confession ends with "Benedicite,
-parcite nobis").</p>
-
-<p>"The Credent must then fast, and when the Christians
-agree to deliver to him the orison (Lord's Prayer) they
-shall wash their hands, and the Credent shall do likewise.
-Then one of the Good Men, who is next unto the
-Elder, shall make three bows (<i>révérances</i>) to the Elder,
-and then prepare a table, and having made three more
-<span class="pagenum"><a name="Page_69" id="Page_69">{69}</a></span>
-bows, shall place a cloth upon it, and having made three
-more bows, shall place the book upon the cloth, and shall
-say, 'Benedicite, parcite nobis.' Then the Credent shall
-make his melioramentum,<span
-class="fnanchor"><a name="Ref_56" id="Ref_56" href="#Foot_56">[56]</a></span>
-and take the book from the
-hand of the Elder, who shall then admonish him and preach
-to him with suitable proofs (<i>témoignages</i>). And if the
-Credent is called Peter, he shall say: 'Peter, you must
-understand that you are before the Church of God, you
-are before the Father, the Son and the Holy Spirit. For
-the Church means union, and where are true Christians,
-there are the Father, Son and Holy Spirit (St. Matt.
-xviii. 20; St. John xiv. 23; 2 Cor. vi. 16, 18; xiii. 2;
-1 Tim. iii. 14, 15; Heb. iii. 6). The Spirit of God is
-with the faithful of Jesus Christ, and Christ dwells in
-them [as stated] in St. John xiv. 15-18; St. Matt.
-xxviii. 20; 1 Cor. iii. 16, 17; St. Matt. x. 20; 1 St.
-John iv. 13; Gal. iv. 6. For God's people separated
-themselves of old from their Lord God. And they
-separated themselves from the counsel and will of their
-Holy Father by the deceit of evil spirits and by
-yielding to their will. And for these and many other
-reasons they were made to understand that the Holy
-Father wishes to have mercy upon His people, and to
-receive them into peace and concord by the advent of
-His Son, Jesus Christ, and this is your opportunity.
-For you are here before the disciples of Jesus Christ in
-the place where spiritually dwell the Father, the Son
-and the Holy Spirit, as we have shewn above, to receive
-the holy orison which Jesus Christ has given to His
-disciples in order that your orisons and prayers may be
-granted by our Holy Father. This is why you ought to
-understand, if you wish to receive this holy orison, that
-you must repent of all your sins and forgive all people.
-(St. Matt. vi. 15).... It follows that you purpose to
-<span class="pagenum"><a name="Page_70" id="Page_70">{70}</a></span>
-keep this holy orison all your life, if God give you grace
-to receive it, according to the custom of the Church of
-God, with chastity and truth and all other virtues which
-God shall please to give you. This is why we pray to
-the good Lord Who has given to the disciples of Jesus
-Christ the virtue to receive this holy orison with stedfastness,
-that He may give you also the grace to receive
-it with stedfastness, both to His honour and your salvation.
-P.N.'</p>
-
-<p>"Then the Elder says the orison, and the Credent repeats
-it. Then the Elder says: 'We deliver this holy orison
-in order that you may receive it of God and of us and of
-the Church, and have power to say it all your life, day
-and night, alone and in company, and that you never
-eat or drink without first saying this orison.' And he
-shall say, 'I receive it of God and of you and of the
-Church.' He shall then make his melioramentum and
-give thanks, and then the Christians shall make a 'double
-avec veniae' (? 'Benedicite, parcite nobis,' twice), and
-the Credent shall say it after them.</p>
-
-<p>And if he ought to be 'consoled'<span
-class="fnanchor"><a name="Ref_57" id="Ref_57" href="#Foot_57">[57]</a></span>
-on the spot, the
-Credent must make his melioramentum, and take the
-book from the hand of the Elder. And the Elder shall
-admonish him and preach to him with suitable proofs
-and such words as are appropriate to his consolamentum,<span
-class="fnanchor"><a name="Ref_57b" id="Ref_57b" href="#Foot_57">[57]</a></span>
-and say thus: 'Peter, you wish to receive spiritual
-baptism whereby is given the Holy Spirit unto the
-Church of God, with the holy orison, with the imposition
-of the hands of the Good Men. Of this baptism our
-Lord speaks (St. Matt. xxviii. 19, 20; St. Mark xvi. 15;
-St. John iii. 5; i. 16, 17; St. Mark iii. 11; Acts i. 5).
-This baptism by the imposition of hands has been instituted
-by Jesus Christ (St. Mark xvi. 18; Acts ix. 17, 18),
-and afterwards Paul and Barnabas practised it in several
-<span class="pagenum"><a name="Page_71" id="Page_71">{71}</a></span>
-places. This holy baptism by which the Holy Spirit is
-given the Church has kept since the Apostles until now,
-and it has come from the Good Men to the Good Men
-until now, and will be unto the end of the world. And
-you must understand that power is given to the Church of
-God to bind and loose, to forgive and retain sin, as
-Christ said (St. John xx. 21; St. Matt. xvi. 18, 19;
-xviii. 19, 20 [18, 19]; x. 8; St. John xiv. 12; St. Mark
-xii. 17; St. Luke x. 19). And if you wish to receive this
-power, you must keep all the commandments of Christ
-and the New Testament according to your power. And
-know that He has commanded that man shall not commit
-adultery, or murder, or lie; that he shall not swear any
-oath; that he shall not seize or rob; he must pardon
-and love his enemies; pray for his calumniators; if one
-strike him on one cheek, turn to him the other also;
-must hate the world and the things that are in the
-world (1 St. John ii. 16, 17; St. John vii. 7; Book of
-Solomon [Eccles.] i. 14; St. Jude, brother of St. James,
-23).' And he shall say: 'I have this will: pray to
-God for me that He will give me His power.' And then
-one of the Good Men shall make his melioramentum
-with the Credent to the Elder and say, 'Parcite nobis.
-Good Christians! we pray you by the love of God that
-you grant this blessing, which God has given you, to
-our friend here present.' And the Credent shall make
-his melioramentum and say, 'Parcite nobis. For all
-sins I ask the pardon of God and the Church and you all.'
-And the Christians shall say, 'By God and us and the
-Church they have been forgiven you. And we pray
-God that He will forgive you.' And then they shall
-console him. And the Elder shall take the book and
-place it upon his head and the other Good Men shall
-each take his right hand, and say the 'parcias' and
-'adoremus' three times, and then: 'Holy Father,
-<span class="pagenum"><a name="Page_72" id="Page_72">{72}</a></span>
-receive Thy servant into Thy righteousness and put
-Thy grace and holy spirit upon him,' And then they
-shall pray to God with the orison, and he who directs
-the service ought to say in a low voice the 'sixaine,'
-and then the 'adoremus' three times and the orison
-once in a loud voice, and then the Gospel. And when
-the Gospel is said, they ought to say 'Adoremus' three
-times and the Gratia and the Parcias.</p>
-
-<p>Before a Credent was admitted to membership he had
-solemnly to promise to submit to the "Abstinence" or
-discipline of the Church which comprised certain rules
-of conduct, and the Church had to satisfy itself that the
-applicant was of sufficient moral strength to discharge
-his obligations. Thus, if a Christian comes into a place
-of danger he shall pray the Gratia. If anyone mounts a
-horse he shall observe the double (i.e. says the orison
-twice). If he goes on board ship, or enters a town, or
-passes over a plank or a dangerous bridge, he shall say
-the orison. If he finds anything on the road, he must
-not touch it, if he knows the owner. If he knows the
-owner, but cannot overtake him, he must leave the
-article on the road. If he wishes to drink or eat he must
-say the orison twice before and twice after doing so.
-Christians must visit sick Christians, and inquire into their
-life. Christians must pay their debts, and shall not be received
-into membership until they have done so, but if they
-cannot pay, they are not to be repelled on that account.
-They must promise to hold their heart and their goods,
-both present and future, at the disposal of God and the
-Church. If an applicant for membership agrees to all
-this, the Good Men answer: "We impose on you this
-Abstinence that you may receive it of God and of us
-and of the Church, and may you keep it all your life.
-For if you observe it well, with the other things which
-you have to do, we have hope that your soul will have
-<span class="pagenum"><a name="Page_73" id="Page_73">{73}</a></span>
-life." And he shall answer: "I receive it of God and
-of you and of the Church."</p>
-
-<p>The rite of initiation was called Consolamentum, but
-further consideration of this word must be deferred
-owing to certain obscurities in its use. It is sufficient
-here to remark that the ceremonies accompanying it
-varied according to the physical condition and ecclesiastical
-position of the recipient. From the chief act
-in the ceremony it received the alternate title of the
-imposition of hands, whereby was conveyed the gift of
-the Holy Spirit the Consolator (hence its name), but the
-gift could not be conveyed if the officiating minister
-were in sin as interpreted by their own laws.</p>
-
-<h4>§ 3. PERFECTS</h4>
-
-<p>Next to the Credents came the Perfecti,<span
-class="fnanchor"><a name="Ref_58" id="Ref_58" href="#Foot_58">[58]</a></span>
-who undoubtedly formed the core of the whole movement.
-Between the Credents and the Perfect, Peter de Vaux-Sarnai
-draws the distinction as follows: "Credents are
-those who love a secular life, and do not aim at imitating
-the life of the Perfect, although they hope to be saved
-by the same Faith. They are different in their manner of
-living, but are one in faith and unfaith (<i>fide et infidelitate</i>)."
-Only after a long probation and distinguished service
-were they chosen to the honourable position of the
-Perfect. Although, as such, the position carried with it
-no special office, yet they were required to devote their
-whole time to discreet propaganda and the interests of
-their co-religionists. They professed absolute poverty
-and were forbidden to work or to engage in any trade,
-as that would expose them to lying, fraud or taking an
-<span class="pagenum"><a name="Page_74" id="Page_74">{74}</a></span>
-oath. They were supported in money, food and hospitality
-by the Credents. Only to avoid detection and arrest
-were they allowed to work; or when safe, as a protest
-against Catholicism on the fast days of the Church.
-Since from them alone were elected the officers&mdash;Majors,
-Elders, Deacons&mdash;it was of the utmost importance that
-they should observe all dietary rules as described already,
-since a violation of them would invalidate any ceremonial
-function in which they took part, e.g. the Consolamentum.<span
-class="fnanchor"><a name="Ref_59" id="Ref_59" href="#Foot_59">[59]</a></span>
-Their relation to women is not quite
-clear, and qualifications for "Perfection" varied. While
-strict celibacy was aimed at, facts modified the ideal.
-Some insisted that no Perfect could be married, and if
-married, he must dismiss his wife. Raymond de Costa,
-a Waldensian Deacon, affirmed that according to the
-New Testament, no one who had a wife could be
-ordained a Bishop or an Elder, and any ordination of the
-married was null and void, 1 Timothy iii. and Titus i.
-he referred to the one Church. A Perfect would not sit
-on the same bench with a woman, however long it might
-be. On the other hand, women travelled about with
-them to attend to their personal wants, a practice which
-provoked much unfavourable comment. Some excluded
-even widowers from the rank of Perfect. There were
-two grades among the Perfect&mdash;the Novellani, or novices,
-and the Sandaliati. These latter were promoted to the
-higher grade only after long and faithful and distinguished
-service, and for their proved knowledge of the Scriptures
-and ability to teach others. They dressed in black and
-wore sandals which protected only the soles, leaving the
-<span class="pagenum"><a name="Page_75" id="Page_75">{75}</a></span>
-rest of the foot bare.<span
-class="fnanchor"><a name="Ref_60" id="Ref_60" href="#Foot_60">[60]</a></span>
-They went from place to place,
-encouraging the "faithful," and instructing them in the
-Scriptures, so far as they accepted them, and taking
-with them interpreters when necessary.</p>
-
-<p>From the Perfect were taken the three Orders&mdash;Deacons,
-Presbyters (or Elders) and Majors (or Bishops<span
-class="fnanchor"><a name="Ref_61" id="Ref_61" href="#Foot_61">[61]</a></span>),
-whose authority was derived not from the Roman Church,
-but from the Holy Spirit in their own Church.</p>
-
-<h4>§ 4. DEACONS</h4>
-
-<p>The qualifications for the office of Deacon were
-membership of at least six years, a knowledge of the
-Scriptures, ability to say the Pater noster and Ave
-Maria (!),<span
-class="fnanchor"><a name="Ref_62" id="Ref_62" href="#Foot_62">[62]</a></span>
-a blameless life and unimpeachable loyalty,
-not under twenty years of age and unmarried; if married,
-he was not allowed to dismiss his wife in order to be
-ordained. He had to take the threefold vow of chastity,
-poverty and obedience to Majors or Bishops. His duties
-were to attend upon the Majors or Bishops, as Mark
-upon Barnabas and Paul, when itinerating. He might
-be sent from one Church to another to widen his knowledge.
-Thus Raymond the Waldensian said, under
-examination, that he had been a Deacon for twenty-seven
-years, having been ordained by John Lotaringa,
-who after two years' instruction sent him to other members
-of the community, and he did not return for seven years.
-A Deacon was ordained by the prayer and imposition of
-the hands of a Major only, and was subject to his
-<span class="pagenum"><a name="Page_76" id="Page_76">{76}</a></span>
-authority. He was not allowed to hear Confessions<span
-class="fnanchor"><a name="Ref_63" id="Ref_63" href="#Foot_63">[63]</a></span>
-or to carry the reserved Sacrament or to preach, but he
-could read the Gospel in Church, although he seldom
-did so, and take a minor part with Presbyters and Majors
-in the election and ordination of a Major.</p>
-
-<h4>§ 5. PRESBYTERS</h4>
-
-<p>Although it is correct to speak of three orders, it
-does not appear that the Diaconate was that from
-which alone the Presbyterate was supplied. A Deacon
-might be "perpetual," and a Presbyter was elected
-direct from the ranks of the Perfect. The consent of
-the local Church must be unanimous. The ordination
-took place once or twice a year at the Conferences<span
-class="fnanchor"><a name="Ref_64" id="Ref_64" href="#Foot_64">[64]</a></span>
-at which all the business was transacted. He took the three
-vows of poverty, chastity and obedience. The congregation
-said the Lord's Prayer and confessed their sins,
-after which the Major and Presbyters laid their hands
-upon him. The only difference between the ordination
-of a Deacon and that of a Presbyter appears to have
-been that at the former the people also laid their hands
-upon him. A Presbyter was now qualified to hear Confessions,
-and impose but not remit penalties, the latter
-office of remission being reserved for the Major. In the
-absence of the Major he could "make the Body of Christ."
-If there was danger of the Succession failing, a Presbyter
-could appoint and ordain a Major, since by virtue of
-his forsaking all and following Christ he was like the
-Apostles and had Apostolic authority. As a rule, however,
-he only took part with other Presbyters and Deacons
-in the ordination of Majors. With the Waldenses the
-<span class="pagenum"><a name="Page_77" id="Page_77">{77}</a></span>
-Clergy of the Roman Church were not "re-ordained,"
-but ordered to take the above threefold vow and reminded
-of the persecutions to which they were exposed, before
-being allowed to officiate.</p>
-
-<h4>§ 6. MAJORS OR BISHOPS</h4>
-
-<p>This was the highest of the three Orders, although
-we find traces of a superior Major, called the Pontifical,
-whose relation to a Major would correspond
-roughly to that of an Archbishop to a Bishop. Reinéri
-Saccho states that the Cathari had four Orders:
-(1) Episcopus; (2) Filius Major; (3) Filius Minor;
-(4) Diaconus, and that on the death of a Bishop, a Filius
-Minor ordained a Filius Major to be the new Bishop,
-and that he in turn ordained the Filius Minor to be a
-Filius Major. But some objected to this procedure on
-the ground that it was like a son appointing a father.
-Hence, authority was given to a Bishop to appoint
-an elder son as Bishop to succeed him on his decease.
-But this was not general. As a rule, as already stated,
-the threefold order obtained, although possibly the
-title of <i>Major</i> was taken from that of the Filius <i>Major</i>
-and made equivalent to that of Episcopus. When a
-vacancy in the Majoralty occurred, the Presbyters and
-Deacons met together, and the oldest in orders, "like
-Peter at the election of Matthias," explained the purpose
-of their assembly, and nominated a Presbyter for
-the vacant office. His nominee then left the room, and
-the president enumerated the qualifications of a Major&mdash;learning,
-loyalty, length of service, personal sanctity and
-capacity to rule the household, the Church, and declared
-that in his opinion the Presbyter nominated possessed
-all these qualifications. If the meeting agreed,<span
-class="fnanchor"><a name="Ref_65" id="Ref_65" href="#Foot_65">[65]</a></span>
-the <span class="pagenum"><a name="Page_78" id="Page_78">{78}</a></span>
-Presbyter was called in, and on being questioned promised
-to keep the laws of the Society and to exact the obedience
-of all under his authority. A Major took no part in the
-<i>election</i> of a Major, but except in an emergency, his
-presence was essential to a Major's ordination. After
-the promise (not oath) of obedience had been given, the
-congregation knelt and said the Lord's Prayer; and on
-rising from their knees, the Major-elect made his private
-confession to the Major, and a general confession to the
-congregation, and prayed to God to give him His Holy
-Spirit. Then came the most important ceremony of all,
-the imposition of hands, first by the Major, having
-obtained the assent of the congregation, and then by
-the Presbyters and Deacons. If, however, there was
-no Major present, the eldest Presbyter, with the consent
-of the other Presbyters and Deacons could act for him.</p>
-
-<p>Neither Deacon, Presbyter nor Major wore any dress
-distinctive of their order. Of the Majors it was said:
-"He is clothed in good work, fastings and prayers;
-his mitre is spiritual, i.e. his authority to rule is from
-God and man; his pastoral staff also is spiritual, viz.
-the threatenings of Holy Scripture against sinners, and
-his encouragements of the weaker brethren by word
-and deed; his episcopal ring was his integrity in the
-Faith."</p>
-
-<p>The first Pontifical Major was ordained in the same
-way as a Major, but afterwards only a Pontifical could
-ordain a Pontifical. If, however, there was no Pontifical
-available, either by death or absence, the authority to
-ordain reverted to the Presbyters and Deacons.</p>
-
-<p>Full disciplinary powers were vested in a Major, and
-therefore there could not be two Majors in one local
-Church. In the discipline of Deacons, he was not bound
-to consult the Church; for the Deacon vowed direct
-obedience to the Major, and therefore the Major could
-<span class="pagenum"><a name="Page_79" id="Page_79">{79}</a></span>
-inflict and remove penalties for offences. He could
-expel a Deacon from the Church and re-admit him.
-The rite for reconciliation of a Deacon was imposition of
-hands, but this did not imply re-ordination. In the
-Major alone was vested the power to impose penance
-upon and to receive lapsed brethren, but the addition of
-treachery <i>ipso facto</i> precluded any re-admission, for
-treachery was the unpardonable sin. Penance was
-imposed in a prescribed form.<span
-class="fnanchor"><a name="Ref_66" id="Ref_66" href="#Foot_66">[66]</a></span>
-The Order of Major also
-carried with it the duty of preaching and making (<i>conficere</i>)
-the Body and Blood of Christ, and authority to commission
-Presbyters to do the same, except that at Easter
-only Majors could consecrate at Holy Communion.<span
-class="fnanchor"><a name="Ref_67" id="Ref_67" href="#Foot_67">[67]</a></span></p>
-
-<p>The heretics regarded their Orders as in no whit
-inferior to those of the Roman Church. To their own
-and Roman Bishops alike they denied the powers of the
-Keys of the Kingdom of Heaven, as then understood,
-but their powers of absolution were the same, seeing that
-both had the Apostolic Succession through the Holy
-Spirit. But this recognition of Roman Orders was only
-ideal and theoretical, because the heretics maintained
-that the Roman Church had practically forfeited its
-authority through its corruptions and persecutions.
-The Catharists regarded this forfeiture as irremediable
-and final: the Waldenses as recoverable by repentance
-and reformation along the lines of their own tenets.
-In this way we may reconcile the conflict of evidence as
-to the relationship between Catholic and heretical
-Orders.</p>
-
-<div class="footnote">
-
-<p class="nodent"><a name="Foot_52" id="Foot_52" href="#Ref_52">[52]</a>&nbsp;&nbsp;
-Inquis. of Carcassonne "De Manichaeis moderni temporis" (p. 58).</p>
-
-<p class="nodent"><a name="Foot_53" id="Foot_53" href="#Ref_53">[53]</a>&nbsp;&nbsp;
-Inquis. of Languedoc, beginning of fourteenth century (Cod.
-Vat. 4070).</p>
-
-<p class="nodent"><a name="Foot_54" id="Foot_54" href="#Ref_54">[54]</a>&nbsp;&nbsp;
-"Quidem mali erant, sed comparatione aliorum haereticorum
-<i>longe minus perversi</i>."</p>
-
-<p class="nodent"><a name="Foot_55" id="Foot_55" href="#Ref_55">[55]</a>&nbsp;&nbsp;
-M. Chabaneau ("Revue des langues romanes," XXXIII, 462)
-remarks that several of the passages quoted in the ritual from the N.T.
-as well as the ritual itself present features characteristic of the dialect
-in Vaudois books, a fact which, he points out, should not be overlooked
-in considering the problem, "qu'on croit peut-être à tort pleinement
-résolu," of the origin of the ritual of Lyons.</p>
-
-<p class="nodent"><a name="Foot_56" id="Foot_56" href="#Ref_56">[56]</a>&nbsp;&nbsp;
-<i>vide infra</i>, p. 84.</p>
-
-<p class="nodent"><a name="Foot_57" id="Foot_57">[57]</a>&nbsp;&nbsp;
-<i>vide infra</i>, pp. 73, 83.</p>
-
-<p class="nodent"><a name="Foot_58" id="Foot_58" href="#Ref_58">[58]</a>&nbsp;&nbsp;
-A title based on St. Matt. xix. 21. Outside Scripture the title
-meets us as early as the Council of Ancyra (<small>A.D.</small> 314), which is noteworthy
-in view of the association of Catharism with Galatia, of which
-Ancyra was the capital; several of its Canons also deal with matters
-closely resembling the doctrines and practices of the Catharists.</p>
-
-<p class="nodent"><a name="Foot_59" id="Foot_59" href="#Ref_59">[59]</a>&nbsp;&nbsp;
-Si quis de perfectis peccaret mortaliter comedendo, videlicet
-modicissimum carnium, etc., omnes consolati ab illo amittebant Spiritum
-Sanctum, et oportebat eum iterum reconsolari (Peter de Vaux-Sarnai,
-Ermengard, etc.). But, on the other hand, as eating flesh was distasteful
-to them, they might eat it on Fast Days to afflict the soul, thus
-reversing Catholic usage (Inquis. of Carcassonne).</p>
-
-<p class="nodent"><a name="Foot_60" id="Foot_60" href="#Ref_60">[60]</a>&nbsp;&nbsp;
-De Paup. de Lugdano (Cod. Vatic. lat. 2648, no date or author).</p>
-
-<p class="nodent"><a name="Foot_61" id="Foot_61" href="#Ref_61">[61]</a>&nbsp;&nbsp;
-Reinéri Saccho, a Catharist, not a Waldensian, gives <i>four</i> Orders.
-(1) Episcopus; (2) Filius Major; (3) Filius Minor; (4) Diaconus (Gretzer,
-Vol. XII).</p>
-
-<p class="nodent"><a name="Foot_62" id="Foot_62" href="#Ref_62">[62]</a>&nbsp;&nbsp;
-Others deny this on the ground that it was the custom of the
-Roman Church. If used at all, its use was probably understood as
-referring to their own pure (Catharist) Church. The Waldenses did
-not use either the Ave Maria or the Creed.</p>
-
-<p class="nodent"><a name="Foot_63" id="Foot_63" href="#Ref_63">[63]</a>&nbsp;&nbsp;
-Inquis. of Languedoc, fourteenth century. But Reinéri Saccho,
-the ex-Catharist, says that the Deacons could hear confessions of
-venial sins once a month.</p>
-
-<p class="nodent"><a name="Foot_64" id="Foot_64" href="#Ref_64">[64]</a>&nbsp;&nbsp;
-At these Conferences no Credent, <i>young</i> Perfect or woman attended.</p>
-
-<p class="nodent"><a name="Foot_65" id="Foot_65" href="#Ref_65">[65]</a>&nbsp;&nbsp;
-Their opinions were ascertained individually, beginning with the
-eldest.</p>
-
-<p class="nodent"><a name="Foot_66" id="Foot_66" href="#Ref_66">[66]</a>&nbsp;&nbsp;
-<i>v. infra</i>, p. 86.</p>
-
-<p class="nodent"><a name="Foot_67" id="Foot_67" href="#Ref_67">[67]</a>&nbsp;&nbsp;
-<i>v. infra</i>, p. 81.</p>
-
-</div>
-
-<div class="pagenum"><a name="Page_80" id="Page_80">{80}</a></div>
-
-
-<h2>CHAPTER IV<br />
-(<i>continued</i>)</h2>
-
-<h3>(B) RITES AND CEREMONIES</h3>
-
-<h4>§ 1. THE LORD'S SUPPER</h4>
-
-<p class="drop-cap"><span class="uppercase">The</span>
-Records of the Inquisition of Languedoc<span
-class="fnanchor"><a name="Ref_68" id="Ref_68" href="#Foot_68">[68]</a></span>
-(beginning of the fourteenth century) preserve a description
-of the Lord's Supper on Good Friday which is uncorroborated.
-"The Major on the Day of the Supper after
-the ninth hour, when the Supper has been prepared,
-washes the feet of the company (<i>sociorum</i>). He then
-places himself with them at the table, and blesses the
-bread, wine and fish, not as a sacrifice or offering (<i>holocaustum</i>),
-but in memory of the Lord's Supper, and
-prays as follows: 'O Lord God of Abraham, Isaac and
-Jacob, God of our fathers, and Father of our Lord
-Jesus Christ, Who by the hands of the Bishops and
-Presbyters, Thy servants, hast commanded sacrifices
-and offerings and various oblations to be offered: O
-Lord Jesus Christ, Who didst bless the five loaves and
-two fishes in the wilderness, and blessing water didst
-turn it into wine: bless in the name of the Father, Son
-and Holy Spirit this bread, fish and wine, not as a sacrifice
-or offering, but in simple commemoration of the most
-holy Supper of Jesus Christ and His disciples, since,
-O Lord, I do not dare to offer to Thee by impure hands
-and defiled mouth the sacrifice of our Lord Bishop,
-<span class="pagenum"><a name="Page_81" id="Page_81">{81}</a></span>
-Jesus Christ Thy Son, but this bread and the substance
-of this fish and wine we beseech Thee to bless in the
-name of the Father, Son and Holy Spirit, and may the
-communion (<i>communicatio</i>) of this bread as a simple
-Host please Thee, Eternal Father, and so direct my
-soul and my body, even all my senses, and so guide my
-footsteps that I may be worthy to offer Thee that most
-sacred Body which is worshipped by angels in heaven.'"
-The Major eats and drinks first, and then distributes
-to others.</p>
-
-<p>This, however, did not take the place of the celebration
-on Easter Day, which was the most important of the
-whole year, and devolved upon a Major only. For this
-highest service of the year the Major was the better
-prepared (<i>melius dispositus</i>) by the Lenten Fast, and
-particularly by the more severe fast upon bread and
-water only for three days previously. When the congregation,
-of both sexes, is assembled, a table or bench
-is spread with a clean cloth, and a cup of good pure
-wine and a cake or loaf, unleavened, placed upon it.
-Then the president says: "Let us ask God to forgive
-us our sins for His mercy's sake, and to fill us with those
-things which we ask worthily, for His mercy's sake, and
-let us say seven times the Pater noster to the honour of
-God and the Holy Trinity." This the congregation
-does on bended knee. Then the president takes a napkin
-(<i>tersorium</i>) and, hanging it over his left shoulder, with
-his bare right hand he wraps the loaf (<i>panis</i>) or cake
-(<i>placenta</i>) wholly in the napkin and holds it thus to his
-breast. Standing thus he repeats (some said "inaudibly")
-the exact words our Lord used at the Institution.<span
-class="fnanchor"><a name="Ref_69" id="Ref_69" href="#Foot_69">[69]</a></span>
-He then makes the sign over (<i>signat</i>) the bread and the
-wine, breaking (or cutting with a small knife lengthwise)
-the bread. During these ceremonies the congregation
-<span class="pagenum"><a name="Page_82" id="Page_82">{82}</a></span>
-stand, but at this point they and he seat themselves at
-the table according to (Church) rank. As each receives
-the bread and wine from him, he (the recipient) says:
-"Benedicité, Senher," and he replies, "Deus vos benedicat."
-Thus "their sacrifice is finished, and they
-believe that this is the Body and Blood of Jesus Christ."
-The remains, if any, are reserved (<i>conservari</i>) until after
-Easter, when they are consumed by the faithful.</p>
-
-<h4>§ 2. GRACE AT MEALS</h4>
-
-<p>First of all they stand in silent prayer, long enough
-to say thirty or forty Pater nosters. Before sitting down
-they all bless the table by saying, "Benedicite, Kyrie
-Eleison, Christe Eleison, Kyrie Eleison." Then the
-eldest says in the vulgar tongue, "God, Who blessed
-the five loaves and two fishes in the wilderness for His
-disciples, bless this table and the things that are on it
-and shall be placed upon it," and he makes the sign of the
-cross saying: "In the Name of the Father, Son and
-Holy Spirit." After the meal the Elder gives thanks,
-saying in the vulgar tongue Revelation vii. 12, adding:
-"May God give good reward and food to all who benefit
-and bless us: may God Who gives us temporal food give
-us spiritual food: may God be with us and we with
-Him always," and the rest answer, Amen. In blessing
-the table and in returning thanks they lift their hands
-clasped and faces to heaven. Then, if time and place
-were opportune, would follow a sermon or instruction,
-but this was usually deferred until after supper when
-the day's work was done, and they could speak with less
-danger, and, if prudence suggested, in the dark. Teaching
-was positive rather than negative, for they began not
-by denouncing the errors and vices of others, but by
-pointing out what being a disciple of Christ involved
-<span class="pagenum"><a name="Page_83" id="Page_83">{83}</a></span>
-according to the Scriptures. These they had in the
-vulgar tongue, as well as in Latin. They would "read
-round," and those who could not read would repeat
-from memory. They further supported their tenets by
-"saint and doctor."</p>
-
-<h4>§ 3. THE CONSOLAMENTUM</h4>
-
-<p>This rite was, according to Reinéri Saccho, peculiar to
-the Catharists, who gave it the alternative title of Imposition
-of hands, but Catholics, Heretication.<span
-class="fnanchor"><a name="Ref_70" id="Ref_70" href="#Foot_70">[70]</a></span>
-By it Catharists believed that a person received the gift of
-the Holy Ghost the Consolator, or Comforter&mdash;hence its
-name, and those who submitted to the rites were called
-Consolati. Hence, as only those were admitted who
-had proved themselves staunch and true to Catharism,
-they were called indifferently Consolati or Perfecti,
-although more strictly, the former was applicable only
-to the Catharists, and the latter to the Waldenses. Many
-who shrank from the austere life which the Consolamentum
-demanded postponed it until what they supposed
-to be their last illness, so that the ceremonies had to be
-altered to suit the circumstances, provided always that
-the imposition of hands was retained. The person to be
-"consoled" must, if in health, prepare himself by a
-three days' rigorous fast. At the service of initiation,
-a table or bench covered with white towels and a book,
-called the Text, upon it, were placed in the midst of the
-congregation arranged according to Church rank. Within
-their midst, but at some distance from the table, stood
-the candidate. The minister at the head of the table
-reminded him of the ascetic life he would have to lead,
-the dangers and persecutions he would have to endure,
-and that lapse meant eternal damnation, for there was
-no salvation in the Roman Church. He was then asked
-<span class="pagenum"><a name="Page_84" id="Page_84">{84}</a></span>
-if, with all this before him, he would surrender himself
-wholly to God and the Gospel. On his answering, Yes,
-he was further asked whether he would promise never
-to eat meat, eggs, cheese, venison, oil or fish, never to
-lie or swear, never to indulge any lust, never to touch a
-woman, never to kill, never to eat without a companion
-or without saying the Lord's Prayer, never to sleep
-unclothed, never to betray the Faith. Having made
-these promises, the candidate advanced towards the
-minister by certain, usually three, stages (<i>intervalla</i>),
-making at each stage his "melioramentum," i.e. he bent
-the knee, touching the ground with his hands and saying,
-"Benedicite," thus shewing that the minister was better
-(<i>melior</i>) than himself.<span
-class="fnanchor"><a name="Ref_71" id="Ref_71" href="#Foot_71">[71]</a></span>
-At each stage the minister
-replied, "Deus vos benedicat." On reaching the table
-he said: "Good Christians, I beg for God's blessing
-and yours. Pray to God that He may keep me from a
-bad death, and bring me to a good end and to the hands
-of good Christians." Then the minister gave him the
-book to kiss, and placed it upon his head. Then all
-placed their hands upon his head or shoulders, saying:
-"We worship Thee, Father, Son and Holy Ghost," and
-the minister prayed that the Holy Ghost the Consolator
-might descend upon him. When all had said the Lord's
-Prayer, the minister read St. John i. 1-17. He then
-gave the candidate the kiss of peace, and the candidate
-to the one next to him, and so on until all the congregation
-had exchanged the salutation. If the "consoled"
-were a woman, the minister, instead, touched her shoulder
-with the book, and her elbow with his elbow, and she did
-the same, if the one next to her were a man. He (or she)
-was given a small cord, "quo pro haeresi cingeretur,"
-to be worn round the body, next to the skin. The congregation
-<span class="pagenum"><a name="Page_85" id="Page_85">{85}</a></span>
-then separated, after congratulating the new
-member.</p>
-
-<p>In the case of the sick, treatment varied. Some would
-not "console" anyone not in full possession of his
-faculties and able to make the answers. Others admitted
-such, provided that in some way other than by speech
-he signified his assent. Others went further and "consoled"
-even the unconscious at the urgent request of
-his friends anxious for his eternal welfare. Thus sometimes
-even children were "consoled." In these cases
-certain modifications were allowed in the ritual. Thus
-if the sick man could not make his melioramentum, the
-minister took his hands within his own, and the sick
-man would say "Benedicite," bending his head each
-time. If he could not say the Lord's Prayer, others
-would say it for him. If it were discovered that the
-officiating minister was in mortal sin (according to
-Catharist law), the Consolamentum was invalid.</p>
-
-<h4>§ 4. THE ENDURA</h4>
-
-<p>Every inducement was now made to the sick man to
-end his life by any means other than by direct violence.
-He was urged to undergo the <i>Endura</i>, which took various
-forms. We read of this as early as <small>A.D.</small> 1028 in connection
-with a community at Montfort, near Turin, which taught
-that death by illness or senile decay only shewed that
-Satan was still master of the situation and could send
-the soul into another body. Here probably we have the
-clue to the reasons for encouraging the practice of the
-Endura. The "consoled" had solemnly promised not
-to kill, and therefore could not directly commit suicide.
-But he could consummate the purpose of God, Who
-had sent him the illness, by indirect means, and thwart
-the world, the flesh and the devil by a speedy death.
-<span class="pagenum"><a name="Page_86" id="Page_86">{86}</a></span>
-Several expedients were adopted. Thus the "consoled"
-sick was asked whether he would be a martyr or a confessor.
-If he said the former, a cushion or pillow was
-held over his mouth for some time. Whether he recovered
-or succumbed, he was henceforth held to be a
-martyr. If he said, a confessor, he had to remain three
-days without food and drink, and whether the fast
-proved fatal or not, he was called a confessor. At Ax,
-Peter Autéri, after some hesitation, "consoled" an unconscious
-woman, and ordered that nothing should be
-given her but pure water. She recovered and asked for
-food, which, however, her daughter refused on religious
-grounds, but the mother indignantly declined to be
-bound by promises made for her by others. Mengard,
-a woman examined at Carcassonne in <small>A.D.</small> 1308, said
-her little boy was hereticated when at the point of death,
-and she was ordered to give him nothing but bread and
-water, for when he died he would be an angel. But
-she refused not to give him the breast, and so he was not
-fully hereticated. At the same Inquisition Raymond
-Issaun said that his brother, William, after heretication
-had placed himself completely in the Endura for about
-seven weeks, and stayed in a certain hut where he died,
-and he was buried in the house of their father. Another
-method was opening a vein and slowly bleeding to death
-in a bath; another, drinking the juice of wild cucumbers
-mixed with powdered glass so that the intestines were
-torn to pieces.</p>
-
-<h4>§ 5. PENANCE</h4>
-
-<p>This was administered by the Major, or by a
-Presbyter by delegation in minor offences. After the
-penitent had confessed, the Major (or Presbyter) pointed
-out how and to what extent he had offended against the
-Holy Scriptures, and imposed a penance accordingly,
-<span class="pagenum"><a name="Page_87" id="Page_87">{87}</a></span>
-saying: "I, being entrusted with the authority of the
-blessed Apostles Peter and Paul, bid thee on behalf of
-our Lord Jesus Christ Who instituted this holy sacrament
-of penance in His Church, perform such penance
-as I impose upon thee."<span
-class="fnanchor"><a name="Ref_72" id="Ref_72" href="#Foot_72">[72]</a></span>
-No indulgences were granted.
-Absolution was from the fault, not from its punishment.</p>
-
-<h4>§ 6. FASTS</h4>
-
-<p>"The Manichees of modern times," as they are
-called in the Acts of the Inquisition at Carcassonne,
-had three Fasts of forty days during the year, (<i>a</i>) From
-St. Britius (Nov. 13th) to Christmas. (<i>b</i>) Lent. (<i>c</i>) From
-Whitsun to SS. Peter and Paul (June 29th), which,
-therefore, could not always have been forty days. The
-first and last week of each Fast they called "strict,"
-for then they fasted on bread and water, but in the
-other weeks of the Fast on only three days&mdash;Monday,
-Wednesday and Friday. Others observed these three
-days as Fasts throughout the year, unless they were
-travelling or were ill. Others, again, because flesh was
-repulsive to them, and to mark their difference from the
-Roman Church, would eat flesh on Roman Fast days,
-but not when their own and Roman Fasts coincided.</p>
-
-<div class="footnote">
-
-<p class="nodent"><a name="Foot_68" id="Foot_68" href="#Ref_68">[68]</a>&nbsp;&nbsp;
-Cod. Vat. 4030.</p>
-
-<p class="nodent"><a name="Foot_69" id="Foot_69" href="#Ref_69">[69]</a>&nbsp;&nbsp;
-<i>v.</i> pp. 47, note, 62.</p>
-
-<p class="nodent"><a name="Foot_70" id="Foot_70" href="#Ref_70">[70]</a>&nbsp;&nbsp;
-Also, more rarely, la Convenenza or the Agreement.</p>
-
-<p class="nodent"><a name="Foot_71" id="Foot_71" href="#Ref_71">[71]</a>&nbsp;&nbsp;
-This obeisance was made to him not personally but officially, as
-merely the instrument or agent of the Holy Spirit.</p>
-
-<p class="nodent"><a name="Foot_72" id="Foot_72" href="#Ref_72">[72]</a>&nbsp;&nbsp;
-<i>v. supra</i>, p. 66.</p>
-
-</div>
-
-<div class="pagenum"><a name="Page_88" id="Page_88">{88}</a></div>
-
-<h2>CHAPTER V<br />
-A SUMMARY</h2>
-
-<p class="drop-cap"><span class="uppercase">In</span>
-attempting to summarize the foregoing testimonies
-of friend and foe we must again guard ourselves
-against the inference that doctrinal similarity with
-previous heresies involves organic succession. Historical
-links fail us when we attempt to construct the genealogical
-table. The general fact to be recognized is that while
-the Catholic Church had expelled those ancient heresies
-from her doors, their odour remained, and, remaining,
-reminded her members of problems about God and
-man, spirit and flesh, time and eternity to which only
-revelation, and not speculation, could supply the
-answer.</p>
-
-<p><i>The Nature of God.</i> The resemblance between the
-Dualism of Gnosticism and Catharism is obvious. Each
-taught both an absolute and a modified Dualism; but
-a closer study shews us that whereas with Gnosticism
-(and particularly Manicheism) this dogma was fundamental,
-with Catharism it became more and more subordinate
-to discipline and conduct. It was offered as a
-solution to the mystery of evil, but in the catechizing
-of their candidates for membership, no question touching
-Dualism was put to them. Thus discipline of life was
-presented to them not as a struggle with an evil God,
-but as a following of Apostolic Christianity and a practical
-protest against a corrupt hierarchy. The Lord's Prayer
-was used as much as a Creed as a Prayer, yet there is not
-<span class="pagenum"><a name="Page_89" id="Page_89">{89}</a></span>
-the slightest evidence that they understood
-"<span title="apo tou ponêrou">ἀπὸ τοῦ πονηροῦ</span>"
-to be "from the evil <i>one</i>."</p>
-
-<p><i>The Nature of Christ.</i> The Albigenses were constantly
-charged with holding Docetic views of Christ. Yet they
-believed in an Incarnation, though not that of the Nicene
-Creed. They were prepared to say that Christ was born
-"in virgine," but not "ex virgine," or as the Paulicians
-put it, "<span title="di' autês hôs dia sôlênos dielêlythenai.">δι'
-αὐτῆς ὡς διὰ σωλῆνος διεληλυθέναι.</span>"
-The basic belief in the utter sinfulness of flesh was an
-insuperable obstacle to belief in the sinlessness of the
-Incarnate Christ, an obstacle which late in Christianity
-the theory of the Immaculate Conception attempts to
-surmount. The Manichees, under Parsic influence, taught
-that as "the light shineth in the darkness, and the
-darkness overcame it not," so the Christ could not enter
-a human body, except in appearance; and the Priscillianists
-denied a human body to Him, and said He was
-innascibilis, because the human body was the seat of
-sin. The Albigensian solution was that Christ was
-created sinless man in heaven, and in His perfect nature
-of body, soul and spirit was born in the Virgin Mary.
-The one passage of Scripture which was read at their
-distinctive service&mdash;the Consolamentum&mdash;was St. John
-i. 1-17, where the order is "the Word was made flesh
-and (then) dwelt among us." The two clauses in the
-Creed, therefore, should be reversed and run: "He was
-made man, and came down from heaven." It followed
-from this real humanity of Christ that His suffering was
-real and not Docetic. Hence the Albigenses regarded the
-Cross as an instrument and symbol of the actual shame
-and suffering of Christ, and, as such, should not be
-honoured.</p>
-
-<p><i>The Nature of the Holy Ghost.</i> Although the Albigenses
-in their services paid worship to the Holy Trinity by
-their frequent "Adoremus," they did not accept the
-<span class="pagenum"><a name="Page_90" id="Page_90">{90}</a></span>
-position of the Council of Chalcedon. Both the Son and
-the Holy Spirit were, according to them, created by God
-the Father, and there was a difference of essence (<i>substantia</i>)
-between the three Persons. The Father was
-greater than the Son (St. John xiv. 28) and the Holy
-Ghost, and the Son greater than the Holy Ghost. The
-Holy Ghost did not function in the world until after the
-Ascension of Christ. He does not Himself enter into
-man at the imposition of hands. The perfect man as
-made in the image of God has a tripartite nature of body,
-soul (<i>anima</i>) and spirit. Owing to sin man's spirit went
-back to heaven, and hence the present imperfect man
-consists of corpus and anima. But the spiritus of each
-man is guardian and guide (<i>custos</i>, <i>rector</i>) of the anima,
-and is restored to him by the Paraclete or Principal
-(i.e. <i>the</i> Holy) Spirit by the imposition of hands.<span
-class="fnanchor"><a name="Ref_73" id="Ref_73" href="#Foot_73">[73]</a></span></p>
-
-<p><i>The Nature of their Church.</i> The basis of Gnosticism
-was knowledge (<span title="gnôsis">γνῶσις</span>), but that of Catharism faith
-(<i>fides</i>). The Gnostics or <span title="gnôstikoi">γνωστικοί</span> repelled
-the <span title="pistikoi">πιστικοί</span>,
-whereas the <span title="pistikoi">πιστικοί</span> or Credents formed the great
-majority of the Catharists. Gnosticism was esoteric,
-Catharism exoteric. Gnosticism was intellectual, Catharism
-spiritual. Catharism taught that none could be
-saved outside its fold, but none were predestined from
-entering that fold. If this is Gnosticism it is the
-Gnosticism of Marcion, the mildest of all Gnostics.
-(The only exception to this "Catholicism" was due to
-the emphasis which the Catharists laid upon Faith itself,
-whereby they were led to exclude infants from membership,
-<span class="pagenum"><a name="Page_91" id="Page_91">{91}</a></span>
-because they could not be certain of a member's
-faith until he avowed it.) Hence, where Gnostics founded
-schools, admission to which was grudgingly granted,
-Catharism founded churches with an ever-open door
-for all.</p>
-
-<p class="gap2">The movement failed&mdash;failed in spite of all its zeal,
-self-sacrifice, sincerity and Scripturalness. With the
-political and military forces ultimately brought to bear
-against it we are not here concerned. Without these, however,
-it was doomed to failure through its own weaknesses
-and divisions. It was a bold bid for freedom of thought and
-speech in all matters of religion. It was a revolt against
-the assumption that all must believe alike, and that the
-laity must never question what the priesthood taught.
-The Infallibility of the Church had become practically
-an Article of the Faith. And because this indefeasible
-right of man was declared by the Church to be indefensible,
-independence changed into intolerance, and
-freedom into disruption. But any upheaval, social or
-religious, to be successful must be united and progressive.
-It must be of one heart and one mind in defence and
-attack. It must also convince the people that it has
-recovered old truths or discovered new. The indispensable
-Foundation of Belief is one God: a religion which
-starts with two, and yet protests that it is Christian,
-whatever other merits it may possess, can never attract
-and retain the adherence of that or any other age, whatever
-relation it might seek to establish between the two.
-Catharism from the very beginning was a house divided
-against itself as to the God of its worship and obedience.
-The Albigensian Christ offered no Atonement, all-sufficient
-and complete, for the sins of men, and so brought to
-men no peace which passeth all understanding. Their
-"perfect" life was impracticable and would have brought
-<span class="pagenum"><a name="Page_92" id="Page_92">{92}</a></span>
-society to an end. All agree that the Waldenses, who
-started <i>de novo</i> from the Scriptures, and endeavoured
-to live and teach according to their precepts, began
-solely as reformers and not as schismatics. Yet even
-they could not keep themselves untainted by the stronger
-and more numerous Catharists, and it was easy for their
-enemies to convince an uncritical age that there was
-little difference between them. The Albigenses have
-perished, the Waldenses remain, and such seekers after
-truth ever will, who</p>
-
-<div class="poetry-container">
-<div class="poetry">
-<div class="stanza">
-
-<div class="verse quote">"Correct the portrait by the living face,</div>
-<div class="verse">Man's God by God's God, in the mind of man."</div>
-
-</div>
-</div>
-</div>
-
-<div class="footnote">
-
-<p class="nodent"><a name="Foot_73" id="Foot_73" href="#Ref_73">[73]</a>&nbsp;&nbsp;
-This is Moneta's view. Moneta's great work is the chief, as it is
-the only contemporary systematic investigation of Catharism. It was
-published under the editorship of Augustine Riccheni, Professor at
-Bologna, at Rome in <small>A.D.</small> 1743. Of Moneta himself we know little.
-He was born at Cremona, and, fired by the eloquence of the Dominican
-Friar, Reginald, entered that Order in <small>A.D.</small> 1220, an Order which arose
-specially to combat Albigensianism. He was appointed Censor of the
-Faith at Milan, and died some time after <small>A.D.</small> 1240.</p>
-
-</div>
-
-<h2>INDEX</h2>
-
-<div class="index">
-
-<ul>
-
- <li>A</li>
-
- <li class="gap1">Absolution, <a href="#Page_53">53</a>, <a
- href="#Page_66">66</a>, <a href="#Page_71">71</a>, <a
- href="#Page_79">79</a></li>
-
- <li>Abstinence, <a href="#Page_72">72</a></li>
-
- <li>Ademar, <a href="#Page_32">32</a></li>
-
- <li>Agobard, <a href="#Page_26">26</a></li>
-
- <li>Alan de Insulis, <a href="#Page_48">48</a></li>
-
- <li>Albi, <a href="#Page_5">5</a>, <a href="#Page_41">41</a>, <a
- href="#Page_47">47</a></li>
-
- <li>Angels, <a href="#Page_34">34</a>, <a href="#Page_51">51</a>, <a
- href="#Page_64">64</a></li>
-
- <li>Apocrypha, <a href="#Page_10">10</a>, <a href="#Page_12">12</a></li>
-
- <li>Apostolic Succession, <a href="#Page_65">65</a></li>
-
- <li>Ave Maria, <a href="#Page_75">75</a></li>
-
-</ul>
-
-<ul>
-
- <li>B</li>
-
- <li class="gap1">Baptism, <a href="#Page_31">31</a>, <a
- href="#Page_36">36</a>, <a href="#Page_43">43</a>, <a
- href="#Page_45">45</a>, <a href="#Page_53">53</a>, <a
- href="#Page_57">57</a>, <a href="#Page_60">60</a>, <a
- href="#Page_62">62</a>, <a href="#Page_67">67</a>, <a
- href="#Page_70">70</a></li>
-
- <li>Bernard, <a href="#Page_40">40</a></li>
-
- <li>Bible, <a href="#Page_13">13</a>, <a href="#Page_16">16</a>, <a
- href="#Page_22">22</a>, <a href="#Page_34">34</a>, <a
- href="#Page_47">47</a>, <a href="#Page_54">54</a>, <a
- href="#Page_75">75</a>, <a href="#Page_83">83</a></li>
-
- <li>Bishops, <a href="#Page_15">15</a>, <a href="#Page_24">24</a>, <a
- href="#Page_28">28</a>, <a href="#Page_44">44</a>, <a
- href="#Page_52">52</a>, <a href="#Page_75">75</a></li>
-
- <li>Bogomiles, <a href="#Page_14">14</a></li>
-
- <li>Bulgaria, <a href="#Page_12">12</a></li>
-
-</ul>
-
-<ul>
-
- <li>C</li>
-
- <li class="gap1">Celibacy, <a href="#Page_32">32</a>, <a
- href="#Page_39">39</a>, <a href="#Page_74">74</a></li>
-
- <li>Charlemagne, <a href="#Page_22">22</a>, <a href="#Page_24">24</a></li>
-
- <li>Christ, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a
- href="#Page_55">55</a>, <a href="#Page_89">89</a></li>
-
- <li>Confession, <a href="#Page_31">31</a>, <a href="#Page_44">44</a>, <a
- href="#Page_49">49</a>, <a href="#Page_56">56</a>, <a
- href="#Page_57">57</a>, <a href="#Page_76">76</a></li>
-
- <li>Consolamentum, <a href="#Page_15">15</a>, <a href="#Page_32">32</a>,
- <a href="#Page_70">70</a>, <a href="#Page_83">83</a> <i>seq.</i></li>
-
- <li>Conversion, <a href="#Page_21">21</a></li>
-
- <li>Councils, <a href="#Page_15">15</a>, <a href="#Page_23">23</a>, <a
- href="#Page_33">33</a>, <a href="#Page_35">35</a>, <a
- href="#Page_36">36</a>, <a href="#Page_39">39</a>, <a
- href="#Page_41">41</a>, <a href="#Page_42">42</a>, <a
- href="#Page_47">47</a></li>
-
- <li>Credents, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>, <a
- href="#Page_60">60</a>, <a href="#Page_66">66</a> <i>seq.</i></li>
-
- <li>Creed, <a href="#Page_44">44</a>, <a href="#Page_46">46</a></li>
-
- <li>Cross, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>, <a
- href="#Page_53">53</a>, <a href="#Page_57">57</a></li>
-
- <li>Crusaders, <a href="#Page_14">14</a></li>
-
-</ul>
-
-<ul>
-
- <li>D</li>
-
- <li class="gap1">Deacons, <a href="#Page_52">52</a>, <a
- href="#Page_75">75</a> <i>seq.</i></li>
-
- <li>Donatists, <a href="#Page_10">10</a></li>
-
- <li>Dualism, <a href="#Page_10">10</a>, <a href="#Page_15">15</a>, <a
- href="#Page_30">30</a>, <a href="#Page_40">40</a>, <a
- href="#Page_51">51</a>, <a href="#Page_54">54</a>, <a
- href="#Page_56">56</a>, <a href="#Page_63">63</a></li>
-
-</ul>
-
-<ul>
-
- <li>E</li>
-
- <li class="gap1">Easter, <a href="#Page_81">81</a></li>
-
- <li>Endura, <a href="#Page_85">85</a></li>
-
- <li>Ermengard, <a href="#Page_50">50</a>, <a href="#Page_67">67</a></li>
-
- <li>Euchites, <a href="#Page_14">14</a></li>
-
- <li>Eymeric, <a href="#Page_30">30</a></li>
-
-</ul>
-
-<ul>
-
- <li>F</li>
-
- <li class="gap1">Fasts, <a href="#Page_81">81</a>, <a href="#Page_87">87</a></li>
-
-</ul>
-
-<ul>
-
- <li>G</li>
-
- <li class="gap1">Galatia, Gaul, <a href="#Page_13">13</a>, <a
- href="#Page_19">19</a>, <a href="#Page_20">20</a></li>
-
- <li>Gascony, <a href="#Page_47">47</a></li>
-
- <li>Gnosticism, <a href="#Page_16">16</a>, <a href="#Page_18">18</a>, <a
- href="#Page_90">90</a></li>
-
- <li>Good Friday, <a href="#Page_37">37</a>, <a href="#Page_80">80</a></li>
-
- <li>Good Men, <a href="#Page_42">42</a>, <a href="#Page_51">51</a>, <a
- href="#Page_68">68</a>, <a href="#Page_71">71</a></li>
-
- <li>Grace at Meals, <a href="#Page_82">82</a></li>
-
-</ul>
-
-<ul>
-
- <li>H</li>
-
- <li class="gap1">Henricians, <a href="#Page_38">38</a></li>
-
- <li>Heresy, <a href="#Page_5">5</a></li>
-
- <li>Heretication, <a href="#Page_67">67</a></li>
-
- <li>Holy Spirit, <a href="#Page_34">34</a>, <a href="#Page_57">57</a>,
- <a href="#Page_58">58</a>, <a href="#Page_65">65</a>, <a
- href="#Page_84">84</a>, <a href="#Page_89">89</a></li>
-
-</ul>
-
-<ul>
-
- <li>I</li>
-
- <li class="gap1">Imposition of hands, <a href="#Page_34">34</a>, <a
- href="#Page_40">40</a>, <a href="#Page_52">52</a>, <a
- href="#Page_54">54</a>, <a href="#Page_67">67</a>, <a
- href="#Page_75">75</a>, <a href="#Page_78">78</a></li>
-
- <li>Incarnation, <a href="#Page_34">34</a></li>
-
- <li>Indulgences, <a href="#Page_57">57</a></li>
-
- <li>Innocent III, <a href="#Page_27">27</a>, <a href="#Page_50">50</a></li>
-
- <li>Inquisitions, <a href="#Page_12">12</a>, <a href="#Page_56">56</a>,
- <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a
- href="#Page_61">61</a>, <a href="#Page_86">86</a></li>
-
-</ul>
-
-<ul>
-
- <li>K</li>
-
- <li class="gap1">Kiss of peace, <a href="#Page_67">67</a>, <a
- href="#Page_84">84</a></li>
-
-</ul>
-
-<ul>
-
- <li>L</li>
-
- <li class="gap1">Laity, <a href="#Page_57">57</a></li>
-
- <li>Literature, <a href="#Page_26">26</a>, <a href="#Page_28">28</a></li>
-
- <li>Lombers, <a href="#Page_42">42</a></li>
-
- <li>Lord's Supper, <a href="#Page_31">31</a>, <a href="#Page_34">34</a>,
- <a href="#Page_37">37</a>, <a href="#Page_40">40</a>, <a
- href="#Page_43">43</a>, <a href="#Page_44">44</a>, <a
- href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a
- href="#Page_57">57</a>, <a href="#Page_62">62</a>, <a
- href="#Page_76">76</a>, <a href="#Page_79">79</a>, <a
- href="#Page_80">80</a> <i>seq.</i></li>
-
-</ul>
-
-<ul>
-
- <li>M</li>
-
- <li class="gap1">Majors, <a href="#Page_60">60</a>, <a
- href="#Page_66">66</a>, <a href="#Page_75">75</a>, <a
- href="#Page_77">77</a> <i>seq.</i></li>
-
- <li>Manichees, <a href="#Page_6">6</a>, <a href="#Page_9">9</a>, <a
- href="#Page_32">32</a>, <a href="#Page_39">39</a>, <a
- href="#Page_58">58</a></li>
-
- <li>Matrimony, <a href="#Page_27">27</a>, <a href="#Page_32">32</a>, <a
- href="#Page_36">36</a>, <a href="#Page_37">37</a>, <a
- href="#Page_40">40</a>, <a href="#Page_43">43</a>, <a
- href="#Page_45">45</a>, <a href="#Page_53">53</a>, <a
- href="#Page_54">54</a>, <a href="#Page_57">57</a>, <a
- href="#Page_59">59</a>, <a href="#Page_62">62</a></li>
-
- <li>Melioramentum, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>,
- <a href="#Page_71">71</a>, <a href="#Page_84">84</a></li>
-
- <li>Moneta, <a href="#Page_6">6</a>, <a href="#Page_26">26</a>, <a
- href="#Page_90">90</a></li>
-
-</ul>
-
-<ul>
-
- <li>N</li>
-
- <li class="gap1">New Testament, <a href="#Page_12">12</a>, <a
- href="#Page_16">16</a>, <a href="#Page_22">22</a>, <a
- href="#Page_40">40</a>, <a href="#Page_43">43</a>, <a
- href="#Page_54">54</a>, <a href="#Page_71">71</a></li>
-
- <li>Nicetas, <a href="#Page_15">15</a></li>
-
- <li>Novellani, <a href="#Page_74">74</a></li>
-
-</ul>
-
-<ul>
-
- <li>O</li>
-
- <li class="gap1">Oaths, <a href="#Page_29">29</a>, <a
- href="#Page_40">40</a>, <a href="#Page_56">56</a>, <a
- href="#Page_58">58</a>, <a href="#Page_71">71</a></li>
-
- <li>Old Testament, <a href="#Page_10">10</a>, <a href="#Page_16">16</a>,
- <a href="#Page_40">40</a>, <a href="#Page_43">43</a>, <a
- href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a
- href="#Page_60">60</a></li>
-
- <li>Orders, <a href="#Page_36">36</a>, <a href="#Page_54">54</a>, <a
- href="#Page_57">57</a>, <a href="#Page_76">76</a>, <a
- href="#Page_79">79</a></li>
-
-</ul>
-
-<ul>
-
- <li>P</li>
-
- <li class="gap1">Pater noster, <a href="#Page_12">12</a>, <a
- href="#Page_52">52</a>, <a href="#Page_68">68</a> <i>seq.</i>, <a
- href="#Page_75">75</a>, <a href="#Page_81">81</a>, <a
- href="#Page_84">84</a></li>
-
- <li>Paulicians, <a href="#Page_11">11</a> <i>seq.</i></li>
-
- <li>Penance, <a href="#Page_31">31</a>, <a href="#Page_43">43</a>, <a
- href="#Page_53">53</a>, <a href="#Page_54">54</a>, <a
- href="#Page_86">86</a> <i>seq.</i></li>
-
- <li>Perfecti, <a href="#Page_15">15</a>, <a href="#Page_28">28</a>, <a
- href="#Page_32">32</a>, <a href="#Page_51">51</a>, <a
- href="#Page_59">59</a>, <a href="#Page_73">73</a> <i>seq.</i></li>
-
- <li>Peter Chrysogonus, <a href="#Page_46">46</a></li>
-
- <li>Peter de Vaux-Sarnai, <a href="#Page_5">5</a>, <a
- href="#Page_50">50</a></li>
-
- <li>Peter Waldo, <a href="#Page_25">25</a>, <a href="#Page_49">49</a></li>
-
- <li>Petrobrusians, <a href="#Page_36">36</a></li>
-
- <li>Philippopolis, <a href="#Page_13">13</a>, <a href="#Page_14">14</a></li>
-
- <li>Pontifical, <a href="#Page_77">77</a>, <a href="#Page_78">78</a></li>
-
- <li>Poplicani, <a href="#Page_11">11</a>, <a href="#Page_17">17</a>, <a
- href="#Page_41">41</a></li>
-
- <li>Prayer, <a href="#Page_34">34</a>, <a href="#Page_37">37</a>, <a
- href="#Page_53">53</a>, <a href="#Page_59">59</a></li>
-
- <li>Presbyters, <a href="#Page_44">44</a>, <a href="#Page_63">63</a>, <a
- href="#Page_68">68</a> <i>seq.</i>, <a href="#Page_76">76</a>
- <i>seq.</i></li>
-
- <li>Priscillianists, <a href="#Page_10">10</a></li>
-
- <li>Provençal, <a href="#Page_22">22</a></li>
-
- <li>Purgatory, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>, <a
- href="#Page_57">57</a></li>
-
-</ul>
-
-<ul>
-
- <li>R</li>
-
- <li class="gap1">Reinéri Saccho, <a href="#Page_52">52</a></li>
-
- <li>Resurrection, <a href="#Page_32">32</a>, <a href="#Page_34">34</a>,
- <a href="#Page_40">40</a>, <a href="#Page_51">51</a>, <a
- href="#Page_54">54</a></li>
-
- <li>Revenge, <a href="#Page_61">61</a></li>
-
- <li>Rheims, <a href="#Page_35">35</a>, <a href="#Page_39">39</a></li>
-
-</ul>
-
-<ul>
-
- <li>S</li>
-
- <li class="gap1">Sacraments, <a href="#Page_31">31</a></li>
-
- <li>Sandaliati, <a href="#Page_74">74</a></li>
-
- <li>Septuagint, <a href="#Page_12">12</a></li>
-
- <li>Slavs, <a href="#Page_20">20</a></li>
-
-</ul>
-
-<ul>
-
- <li>T</li>
-
- <li class="gap1">Tithes, <a href="#Page_53">53</a></li>
-
- <li>Toulouse, <a href="#Page_5">5</a>, <a href="#Page_28">28</a>, <a
- href="#Page_35">35</a>, <a href="#Page_36">36</a>, <a
- href="#Page_41">41</a>, <a href="#Page_46">46</a>, <a
- href="#Page_47">47</a>, <a href="#Page_50">50</a>, <a
- href="#Page_56">56</a></li>
-
- <li>Tours, <a href="#Page_41">41</a></li>
-
- <li>Trinity, <a href="#Page_34">34</a>, <a href="#Page_69">69</a></li>
-
-</ul>
-
-<ul>
-
- <li>U</li>
-
- <li class="gap1">Unction, extreme, <a href="#Page_57">57</a></li>
-
-</ul>
-
-<ul>
-
- <li>V</li>
-
- <li class="gap1">Virgin Mary, <a href="#Page_32">32</a>, <a
- href="#Page_34">34</a>, <a href="#Page_57">57</a></li>
-
- <li>Vulgate, <a href="#Page_12">12</a></li>
-
-</ul>
-
-<ul>
-
- <li>W</li>
-
- <li class="gap1">Waldenses, <a href="#Page_47">47</a>, <a
- href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a
- href="#Page_52">52</a>, <a href="#Page_55">55</a>-58, <a
- href="#Page_61">61</a>, <a href="#Page_62">62</a>, <a
- href="#Page_66">66</a>, <a href="#Page_67">67</a>, <a
- href="#Page_76">76</a>, <a href="#Page_79">79</a></li>
-
-</ul>
-
-</div>
-
-<h2 class="large underline">STUDIES IN CHURCH HISTORY</h2>
-
-<p class="bl1">THE PRELUDE TO THE REFORMATION.</p>
-
-<p class="bl2">By the Rev. <span class="smcap">R. S. Arrowsmith</span>. Cloth boards, 8s.</p>
-
-<p class="bl1">THE MONASTIC CHRONICLER AND THE EARLY SCHOOL OF ST. ALBANS.</p>
-
-<p class="bl2">By the Rev. <span class="smcap">Claude Jenkins</span>, Librarian of Lambeth Palace.
-Cloth boards, 3s. 6d.</p>
-
-<p class="bl1">THE VENERABLE BEDE. His Life and Writings.</p>
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-<p class="bl2">By the Right Rev. <span class="smcap">G. F. Browne</span>, D.D., formerly Bishop of Stepney
-and of Bristol. With Illustrations. Cloth boards, 10s.</p>
-
-<p class="bl1">THE IMPORTANCE OF WOMEN IN ANGLO-SAXON TIMES. The Cultus
-of St. Peter and St. Paul, and other Addresses.</p>
-
-<p class="bl2">By the Right Rev. <span class="smcap">G. F. Browne</span>, D.D. With two
-Illustrations. Cloth boards, 7s. 6d.</p>
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-<p class="bl1">THE REFORMATION IN IRELAND. A Study of Ecclesiastical Legislation.</p>
-
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-
-<p class="bl1">THE EMPEROR JULIAN. An Essay on his relations
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-
-<p class="bl2">By <span class="smcap">Edward J. Martin</span>, B.D., formerly Scholar of Oriel College,
-Oxford. Cloth boards, 3s. 6d.</p>
-
-<p class="bl1">ESSAYS LITURGICAL AND HISTORICAL.</p>
-
-<p class="bl2">By <span class="smcap">J. Wickham Legg</span>, D.Litt., F.S.A. Cloth boards, 5s.</p>
-
-<p class="bl1">FRENCH CATHOLICS IN THE NINETEENTH CENTURY</p>
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-<p class="bl1">SOME EIGHTEENTH-CENTURY CHURCHMEN.
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-
-<p class="bl2">By <span class="smcap">G. Lacey May</span>, M.A. With Illustrations. Cloth boards, 9s.</p>
-
-<p class="bl1">CHRISTIAN MONASTICISM IN EGYPT TO
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-
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-<p>&nbsp;</p>
-<div id="tnote">
-
-<p>Transcriber's Note.</p>
-
-<p>Apparent typographical errors have been corrected.</p>
-
-<p>One unpaired double quotation mark remains in the text.</p>
-</div>
-
-<p>&nbsp;</p>
-<hr class="full" />
-<p>***END OF THE PROJECT GUTENBERG EBOOK THE ALBIGENSIAN HERESY***</p>
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