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The Albigensian Heresy
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....
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INTRODUCTION
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 an
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§ 1. NOT MANICHEAN
§ 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 B
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§ 2. NOT PRISCILLIAN
§ 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 C
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§ 3. NOT DONATIST
§ 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,
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§ 4. PARTLY PAULICIAN
§ 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
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§ 5. PARTLY INDIGENOUS
§ 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 c
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§ 1. GALATIAN
§ 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 friendshi
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§ 2. SLAVONIC
§ 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,
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§ 3. NATIVE
§ 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 th
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§ 4. SECULAR ELEMENTS
§ 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 w
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§ 5. COMMERCE
§ 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
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§ 6. LITERATURE
§ 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 t
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§ 7. MORAL AND SPIRITUAL ELEMENTS
§ 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 compil
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§ 1. EYMERIC
§ 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;
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§ 2. ADEMAR
§ 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]...
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§ 3. COUNCIL OF ORLEANS
§ 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
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§ 4. COUNCIL OF TOULOUSE
§ 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 pote
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§ 5. PETER DE BRUIS
§ 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
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§ 6. HENRY OF CLUNY
§ 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. F
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§ 7. RALPH ARDENS
§ 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. T
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§ 8. BERNARD OF CLAIRVAUX
§ 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
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§ 9. COUNCIL OF TOURS
§ 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 auth
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§ 10. COUNCIL OF LOMBERS
§ 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. Nic
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§ 11. A PREACHING EXPERIMENT
§ 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 hi
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§ 12. THIRD LATERAN COUNCIL
§ 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 und
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§ 13. A PAPAL DECREE
§ 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....
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§ 14. ALAN DE INSULIS
§ 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 Montpelie
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§ 15. PETER DE VAUX-SARNAI
§ 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 th
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§ 16. REINÉRI SACCHO
§ 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. "T
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§ 17. INQUISITIONS
§ 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. Unfortuna
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(A) CONSTITUTION AND ORDERS
(A) CONSTITUTION AND ORDERS
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, Presbyter
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(B) RITES AND CEREMONIES
(B) RITES AND CEREMONIES
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:
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CHAPTER V A SUMMARY
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
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STUDIES IN CHURCH HISTORY
STUDIES IN CHURCH HISTORY
THE PRELUDE TO THE REFORMATION. By the Rev. R. S. Arrowsmith . Cloth boards, 8s. THE MONASTIC CHRONICLER AND THE EARLY SCHOOL OF ST. ALBANS. By the Rev. Claude Jenkins , Librarian of Lambeth Palace. Cloth boards, 3s. 6d. THE VENERABLE BEDE. His Life and Writings. By the Right Rev. G. F. Browne , D.D., formerly Bishop of Stepney and of Bristol. With Illustrations. Cloth boards, 10s. THE IMPORTANCE OF WOMEN IN ANGLO-SAXON TIMES. The Cultus of St. Peter and St. Paul, and other Addresses. By the Rig
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