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[Of the more durable and formidable heresies which took stubborn root in the south of France during the twelfth century none is better known than that of the Cathari, being variously called Pataris, Poblicans, Bulgars, Albigenses. Their history, as already mentioned, is difficult to trace due to the fact that the only source of information available is the testimony of their enemies. The origin of the sect is very obscure and a number of often contradictory theories have been advanced. C. Schmidt, considered one of the foremost authorities on the subject, disagrees with the view held by other scholars that Catharism is a renewal of Manichaeism. He thinks the Cathari have an origin independent of earlier dualistic heresies, to be looked for in Slavish countries, and that it is from there that they spread over the rest of Europe. H. C. Lea, another authority, disagrees with Schmidt and points out]: "A further irrefrangible evidence of the derivation of Catharism from Manichaeism is furnished by the sacred thread and garment which were worn by all the Perfect among the Cathari. This custom is too peculiar to have an independent origin, and is manifestly the Mazdean kosti and saddarah, the sacred thread and shirt, the wearing of which was essential to all believers, and the use of which by both Zends and Brahmans shows that its origin is to be traced to the prehistoric period anterior to the separation of those branches of the Aryan family. Among the Cathari the wearer of the thread and vestment was what was known among the inquisitors as the 'haereticus indutus' or 'vestitus,' initiated into all the mysteries of the heresy." <ref>Henry Charles Lea, ''A History of the Inquisition of the Middle Ages'', Vol. I, p.92)</ref>) | [Of the more durable and formidable heresies which took stubborn root in the south of France during the twelfth century none is better known than that of the Cathari, being variously called Pataris, Poblicans, Bulgars, Albigenses. Their history, as already mentioned, is difficult to trace due to the fact that the only source of information available is the testimony of their enemies. The origin of the sect is very obscure and a number of often contradictory theories have been advanced. C. Schmidt, considered one of the foremost authorities on the subject, disagrees with the view held by other scholars that Catharism is a renewal of Manichaeism. He thinks the Cathari have an origin independent of earlier dualistic heresies, to be looked for in Slavish countries, and that it is from there that they spread over the rest of Europe. H. C. Lea, another authority, disagrees with Schmidt and points out]: "A further irrefrangible evidence of the derivation of Catharism from Manichaeism is furnished by the sacred thread and garment which were worn by all the Perfect among the Cathari. This custom is too peculiar to have an independent origin, and is manifestly the Mazdean kosti and saddarah, the sacred thread and shirt, the wearing of which was essential to all believers, and the use of which by both Zends and Brahmans shows that its origin is to be traced to the prehistoric period anterior to the separation of those branches of the Aryan family. Among the Cathari the wearer of the thread and vestment was what was known among the inquisitors as the 'haereticus indutus' or 'vestitus,' initiated into all the mysteries of the heresy." <ref>Henry Charles Lea, ''A History of the Inquisition of the Middle Ages'', Vol. I, p.92)</ref>) | ||
The Cathari inherited certain doctrines of eastern origin, such as the Manichaean dualism, docetism in relation to the person of Christ [that his body was merely a phantom or appearance], and a theory of metempsychosis. They seem, like the Manichees, to have disowned the authority of the Old Testament; and the division of their adherents into perfecti and credentes is similar to the Manichaen distinction between electi and auditores. The statement that they rejected marriage, often made by Roman Catholics, has probably no other foundation in fact than that they denied that marriage was a sacrament; and many other statements as to their doctrine and practice must be received at least with suspicion as coming from prejudiced and implacable opponents. | The Cathari inherited certain doctrines of eastern origin, such as the Manichaean dualism, docetism in relation to the person of Christ [that his body was merely a phantom or appearance], and a theory of metempsychosis. They seem, like the Manichees, to have disowned the authority of the Old Testament; and the division of their adherents into perfecti and credentes is similar to the Manichaen distinction between electi and auditores. The statement that they rejected marriage, often made by Roman Catholics, has probably no other foundation in fact than that they denied that marriage was a sacrament; and many other statements as to their doctrine and practice must be received at least with suspicion as coming from prejudiced and implacable opponents. <ref>''Encyclopaedia Britannica'', 9ème éd., article "Albigenses" ("Albigeois")</ref> | ||
The Catharist system [according to Schmidt] claims to be a philosophy and a religion, metaphysics and a cult, a doctrine for the mind and a guide for life. In Catharism the difference between spirit and matter is irreconcilable; one is the principle of good, the other of evil; these two Catharism considers as essentially and absolutely opposed to each other. In the system of absolute dualism, good and evil are equally eternal; there is no final victory of the good God over evil; never will the two opposites be reconciled, the evil God will always reign side by side with the good God and will never cease to be his antagonist. <ref>C. Schmidt, ''Histoire et Doctrine de la Secte des Cathares Ou Albigeois'', Paris, 1848, II, pp.167-168</ref> | The Catharist system [according to Schmidt] claims to be a philosophy and a religion, metaphysics and a cult, a doctrine for the mind and a guide for life. In Catharism the difference between spirit and matter is irreconcilable; one is the principle of good, the other of evil; these two Catharism considers as essentially and absolutely opposed to each other. In the system of absolute dualism, good and evil are equally eternal; there is no final victory of the good God over evil; never will the two opposites be reconciled, the evil God will always reign side by side with the good God and will never cease to be his antagonist. <ref>C. Schmidt, ''Histoire et Doctrine de la Secte des Cathares Ou Albigeois'', Paris, 1848, II, pp.167-168</ref> | ||
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The extensive popular literature of the Cathari has utterly perished, saving a Catharan version of the New Testament in Romance and a book of ritual. Their strict morality was never corrupted. <ref>Henry Charles Lea, ''A History of the Inquisition of the Middle Ages'', Vol. I, p.101)</ref> Their aim was to restore the primitive purity of the Church, to understand the Church in its spiritual meaning, and to represent it in its ideal sanctity and perfection. They accused the catholics not only of having mixed many extraneous things with the teachings of the New Testament, but also of regarding Christianity from an inferior and material point of view, and of having been unable to free themselves from Jewish influences, by not rejecting the books of the old alliance. The Catharists protested against the Roman traditions and institutions, against external worship ("le culte trop exterieur"), against the vices of many members of the clergy; they protested against the very existence of the Catholic Church. (Schmidt II, 171.) In the midst of a catholic world Catharism, the religion of the Albigenses, established a church which for several centuries was able to resist all measures taken for its destruction. (Schmidt I, Preface.) | The extensive popular literature of the Cathari has utterly perished, saving a Catharan version of the New Testament in Romance and a book of ritual. Their strict morality was never corrupted. <ref>Henry Charles Lea, ''A History of the Inquisition of the Middle Ages'', Vol. I, p.101)</ref> Their aim was to restore the primitive purity of the Church, to understand the Church in its spiritual meaning, and to represent it in its ideal sanctity and perfection. They accused the catholics not only of having mixed many extraneous things with the teachings of the New Testament, but also of regarding Christianity from an inferior and material point of view, and of having been unable to free themselves from Jewish influences, by not rejecting the books of the old alliance. The Catharists protested against the Roman traditions and institutions, against external worship ("le culte trop exterieur"), against the vices of many members of the clergy; they protested against the very existence of the Catholic Church. (Schmidt II, 171.) In the midst of a catholic world Catharism, the religion of the Albigenses, established a church which for several centuries was able to resist all measures taken for its destruction. (Schmidt I, Preface.) | ||
The influence of Catharism on the Catholic Church was enormous. To counteract it celibacy was finally imposed on the clergy, and the great mendicant orders evolved; while the constant polemic of the Cathar teachers against the cruelty, rapacity and irascibility of the Jewish tribal god led the church to prohibit the circulation of the Old Testament among the laymen. The sacrament of "extreme unction" was also evolved by way of competing with the death-bed consolamentum of the Catharists. | The influence of Catharism on the Catholic Church was enormous. To counteract it celibacy was finally imposed on the clergy, and the great mendicant orders evolved; while the constant polemic of the Cathar teachers against the cruelty, rapacity and irascibility of the Jewish tribal god led the church to prohibit the circulation of the Old Testament among the laymen. The sacrament of "extreme unction" was also evolved by way of competing with the death-bed consolamentum of the Catharists. <ref>''Encyclopaedia Britannica'', 11ème éd., article "Cathars" ("Cathares")</ref> | ||
(source : "Heretics and the Renaissance", Revue ''Theosophy'', Vol. 53, No. 6, avril 1965) | (source : "Heretics and the Renaissance", Revue ''Theosophy'', Vol. 53, No. 6, avril 1965) | ||