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Well I present to you all my research paper on the Cathars for my Medieval Europe class. I chose to focus on the beliefs more than on the politics. The main focus of the paper is how Heresy helps shape Orthodoxy. If it seems hurried... it was I wrote in a week (having over 6 months to do it [!--emo&
--][img src=\'style_emoticons/[#EMO_DIR#]/biggrin.gif\' border=\'0\' style=\'vertical-align:middle\' alt=\'biggrin.gif\' /][!--endemo--]) I turned it in today and won't get it back until next week so I'm kinda going out on a limb here posting it before knowing if I screwed up royally or otherwise. So ENJOY!
The Cathars: A Case of Heresy Helping Define Orthodoxy
Table of Contents
Introduction
I. Dualist origins
II. Cathar Beliefs
a. Bogomil influence
b. Original doctrine
III. Catholic Reaction
a. The Albigensian Crusade
b. Dominicans and Franciscans
c. Fourth Lateran Council
Conclusion
Orthodoxy cannot exist without heresy. One cannot know what is right unless it is clear what is wrong. “The subject is two sided. It takes two to create a heresy: the heretic, with his dissident beliefs and practices; and the Church to condemn his views and to define what is orthodox doctrine.” (Lambert, 5) Christianity has had to deal with heresy since it's inception as the official religion of the Roman Empire. In the 13th century the Church had to deal with several dualist heresies the most notable being Catharism. Catharism helped establish and solidify orthodox Catholicism in Western Europe by challenging the Church.
Dualism is a very old worldview originating in what is today known as Iran dating as far back as 1700 B.C to 600 B.C. with the teachings of Zoroaster. In Dualist thought, the universe is the outcome and the battleground of two principles, good and evil or light and darkness. (Stoyanov 2) In Zoroastrianism, the physical world is in essence a “Good Creation' and, although assaulted by evil, sin and death, it is designed to bring about the ultimate destruction of the evil agency. Conversely, anti-cosmic dualism equated the physical world, the body and matter with evil, delusion and darkness, which are conceived as totally opposed to the spiritual realm, soul and light.
Zoroaster preached about two twin Spirits, Spenta Mainyu ('beneficent' or 'Holy spirit' and Angra Mainyu ('hostile or 'destructive spirit'). Ahura Mazda (Wise Lord) gave birth to both. Ahura Mazda is the ultimate never-born Good creator and the only worthy of worship. The twin spirits established life and death and engaged in an eternal struggle between truth and untruth, which is the bases of ethical Zoroastrianism. (Stoyanov, 7)
Angra Mainya chose to do evil and to oppose Ahura Mazda's good creation and the antagonism is irreconcilable. Angra's 'wrong choice' to do the 'worst things' is responsible for evil in the world. (Stoyanov 8) Later Ahura Mazda was not made responsible for the evil presence in the world and the twin spirits were made the complementary forces of maintenance and destruction, the opposite poles of Mazda's power. Evil is the source of Angra's untruth yet is destined to be defeated by Mazda at the end of historical time. (Stoyanov, 9)
Zoroaster's dualism was the blue print for all other dualist movements to come. All other movements adopted and built upon Zoroaster's ideas finally reaching Byzantium in the form of Manichean thought. Bogomilism based itself on Manichean thought (Stoyanov, 130) and also made it's way to Byzantium where French Crusaders brought it back to western Europe where the seeds of Catharism were planted.
Bogomilism heavily influenced the Cathars, who primarily settled in northern Italy and southern France. Bogomil was a tenth century Bulgarian priest that gave shape to the dualist ideas. He gave voice to the oppressed peasantry and his ideas quickly spread to Byzantium. His dualist teachings explained that all that is seen is evil, even flesh is the creation of the fallen angel Satan given to evil. All that is unseen is spiritual. Bogomil monks lived an extremely ascetic life, “eschewing eggs, milk, cheese, meat, all the products of coition, remaining celibate and fasting ruthlessly.” (Lambert, 63) Sympathizers venerated the initiates and would listen to their preaching but did not have to undergo the extreme ascetics of rejecting products of coition, marriage or parenthood. (Lambert, 63)
In 1143-4 Everwin of Steinfled reported the first outbreak of Catharism to St. Bernard of Clairvaux, telling him that in Cologne a group was detected that was well organized. There were three ranks- auditors, believers and elect. Believers became part of the elect by a ceremony of laying-on of hands and a probation period. They consecrated their meals with the Pater Noster and refused to consume any product of coition and rejected marriage. (Lambert, 62) Furthermore, the Cathars believed,
Spiritual beings, imprisoned in base matter, are purified in a cycle of rebirths. The Son is
the most perfect of created angels and is specially adopted by the Father; the Holy Spirit
is the aeon who is in charge of the celestial spirits who minister to the divine spark in man.
Christ only appeared to be man and neither died nor was resurrected. The New Testament
is the work of God the Old that of the Evil One. (Brown, 257)
The relationship between the Son and the Father is reminiscent of that between Spenta Mainyu and Ahura Mazda in Zoroastrianism, where the never-born Father creates both Jesus and Satan (the Evil One) and is clearly superior to both. The church reacted swiftly and decisively to get rid of the heresy in two ways, through force and persuasion. Innocent called the Albigensian Crusade against the Cathars to forcefully get rid of the heresy, but he also acknowledged and encouraged two new orders, The Dominicans and the Franciscans, to preach to the heretics and bring them back to the orthodox fold.
The single most important issue of the Albigensian Crusade was the Church's realization that it was not fulfilling the people's spiritual needs. The Cathars were just one of several poverty movements that renounced worldly possessions and criticized the Church's wealth. The fact that they differed on the subject of Christ with the Catholics wasn't as important as the fact that their message of simplicity was highly popular with the masses.
The technical definition of a crusade is: an armed expedition against the enemies of Christendom under papal leadership, which will bring the participants spiritual rewards and it is performed for the good of Christendom. Earlier Crusades fulfilled each requirement for example in the first Crusade urban II organized and sent the expedition promising spiritual rewards to the participants and of course it was for the good of Christendom because they were fighting the Muslim infidels.
In the same vein the Albigensian Crusade was a crusade as it fulfills the requirements set forth by the definition. It was led under the leadership of Pope innocent III, he promised spiritual rewards to those willing to participate in the armed expedition against the Cathars. Robert of Wendover made this clear when he wrote,
Pope innocent was greatly grieved at hearing theses things, and he immediately sent
preachers into all the districts of the west, and enjoined to the chiefs and other Christian
people as a remission of their sins, that they should take the sign of the cross for the
extirpation of this plague. (Peters, 26)
In this case, however, the enemies of Christendom were other Christians with different beliefs from Catholics. The focus on the enemies of Christendom went from being the Muslim infidels to Christian heretics. Innocent had already decreed to send out emissaries to preach and bring people back into the Catholic fold, for example Barber tells us, “During the twelfth century, therefore, the Church tried to isolate the disease by excommunication and anathema, using the church councils as its vehicle for condemnation. This was accompanied by a determined campaign of persuasion.” (Barber, 173) Yet the Cathari murdered one of these emissaries, Peter of Castelnau and that was when Innocent had had enough and called a Crusade against the Cathars. (Barber, 173)
Catholicism wasn't simply losing congregants they were losing power. This is made obvious in the fact that many of the nobles that answered the call of crusade only served long enough to gain material possessions or for as long as they had been contracted, “Henry, count of Champagne came to [Louis the French King], having been employed forty days in the siege and… asked leave to return home, and on the king's refusing his permission, he said that having served his forty days of duty he was not bound to, nor would he, stay any longer.” (Peters 33) Though they successfully diminished the Cathars' power and numbers, the Crusade itself did little to exterminate heresy in southern France.
Preaching proved to be more effective and have a longer lasting effect. In 1206 the Castilian bishop Diego of Osma and his subprior Dominic decided to preach on poverty in terms of equality to the Cathars. Diego died shortly after their preaching campaign had begun, but Dominic carried on preaching and living an exemplary apostolic life. (Lambert 103-4) Francis of Assisi also asked Innocent to approve his lifestyle of extreme poverty and gospel based preaching especially focusing on the sending of the Seventy. (Lambert 104) While the Dominicans engaged in preaching and debating with the heretics, the Franciscans may focus was their preaching by example. The Franciscans extreme poverty, preaching of the sending of the Seventy and religious fervor was similar to that of the Cathars, however they, unlike the Cathars, vowed obedience to the pope and were key in demonstrating the Church could still offer a less worldly way of life. The Struggle with the Cathars culminated in the Fourth Lateran Council of 1215 in which the Orthodox faith was reaffirmed, plans on how to deal with heresy were laid out as well as the ground work for a fifth crusade.
Just like the council at Nicaea was put together to deal with opposing factions and in the end branding Arianism as a heresy, the Fourth Lateran Council was primarily formed to deal with the Cathars. The Nicaean Council was the first to officially formulate what Christians believe. The belief in one God, the two natures of Christ and the anathema of Arian beliefs were professed. (Tanner, 5)
The phrase, “consubstantial with the Father,” was one of the key theological aspects from which not only Arianism, but also subsequent heresies would deviate from orthodox belief. Just like the Nicaean Creed was a response to Arianism the profession of faith in the Fourth Lateran Council was a direct response to Catharism, professing, the unity of the Trinity and the Equality of the Father Son and holy Spirit, Jesus' two natures, the importance of the old Testament and God as creator of both the spiritual and physical world.
We firmly believe and simply confess that there is only on true God, eternal and
Immeasurable, almighty, unchangeable, incomprehensible and ineffable, father, Son and
Holy Spirit, three persons but one absolutely simple essence, substance or nature…
consubstantial, coequal, co-omnipotent and coeternal; one principle of all things, creator
of all things invisible and visible, spiritual and corporal… This Holy Trinity… gave the
teaching of salvation to the human race through Moses and the holy prophets…Jesus
Christ… one person two natures (Tanner, 230)
This is a direct response to the Cathar beliefs that Christ wasn't human, that the physical world is evil because it is Satan's creation, that the Old Testament is the work of Satan and that Jesus is subordinate to the Father. The last declarations in the first canon of the council are that there is only one universal Church and only through it can one be saved and that baptism is consecrated in water. These last two send the message that all who are not Catholic, in other words the Cathars, will not be saved and to reinforce that baptism is through water, not fire like believed by the Cathars.
In the third Canon, or Constitution, the council decrees what will be done with heretics. Heretics will be excommunicated and handed over to the authorities. If they have been excommunicated for a year and they haven't repented they will be branded heretics. If someone is suspected of heresy they will be interrogated to clear up the suspicions. A series of interrogations and involving of the local authorities are involved to deliver punishments, laying the groundwork of what will later become the Inquisition.
We excommunicate and anathematize every heresy raising itself up against this holy,
orthodox and catholic faith which we have expounded above. We condemn all heretics,
whatever names they may go under…Let those condemned be handed over to the secular
authorities present, or to their bailiffs, for due punishment. Clerics are first to be degraded
from their orders. The goods of the condemned are to be confiscated…let secular
authorities, whatever offices they may be discharging, be advised and urged and if
necessary be compelled by ecclesiastical censure… (Tanner, 233)
This was key to identify and define “orthodox” belief, once stating what orthodoxy was by refuting the Cathars everything that didn't fit under that definition automatically became a heresy. Being the most prominent poverty movement, the Cathars forced the Catholic Church to revise and to some extent reform itself. It made the Church respond by patronizing poverty groups of their own in the Franciscans and the not so famous Humiliati, launching a crusade, putting together a council focused almost exclusively on how to deal with heresy and professing “orthodox” faith and by creating the Inquisition, a body who's sole purpose was to seek and deal with “heretics”. Therefore the biggest deed by the Cathar “heresy” was help define Catholic “orthodoxy”.