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(From Albi, LatinAlbiga, the present capital of the Department of Tarn).
Aneo-Manichæansect that flourished in southernFrance in the twelfth and thirteenth centuries. The name Albigenses, given them by the Council ofTours (1163) prevailed towards the end of the twelfth century and was for a long time applied to all theheretics of the south ofFrance. They were also called Catharists (katharos, pure), though in reality they were only a branch of the Catharistic movement. The rise and spread of the newdoctrine in southernFrance was favoured by various circumstances, among which may be mentioned: the fascination exercised by the readily-graspeddualistic principle; the remnant of Jewish andMohammedandoctrinal elements; the wealth, leisure, andimaginative mind of the inhabitants of Languedoc; their contempt for theCatholicclergy, caused by theignorance and the worldly, too frequentlyscandalous, lives of the latter; the protection of an overwhelming majority of the nobility, and the intimate local blending of national aspirations and religious sentiment.
The Albigenses asserted the co-existence of two mutually opposed principles, one good, the otherevil. The former is the creator of the spiritual, the latter of the material world. The bad principle is the source of allevil; natural phenomena, either ordinary like the growth of plants, or extraordinary as earthquakes, likewise moral disorders (war), must be attributed to him. He created the human body and is the author ofsin, which springs from matter and not from the spirit. TheOld Testament must be either partly or entirely ascribed to him; whereas theNew Testament is the revelation of the beneficentGod. The latter is the creator of humansouls, which the bad principleimprisoned in material bodies after he had deceived them into leaving the kingdom of light. This earth is a place of punishment, the onlyhell that exists for the humansoul. Punishment, however, is not everlasting; for allsouls, being Divine in nature, must eventually be liberated. To accomplish this deliveranceGod sent upon earthJesus Christ, who, although very perfect, like theHoly Ghost, is still a mere creature. The Redeemer could not take on a genuine human body, because he would thereby have come under the control of theevil principle. His body was, therefore, of celestial essence, and with it He penetrated the ear of Mary. It was only apparently that He was born from her and only apparently that He suffered. Hisredemption was not operative, but solely instructive. To enjoy its benefits, one must become a member of theChurch of Christ (the Albigenses). Here below, it is not theCatholicsacraments but the peculiarceremony of the Albigenses known as theconsolamentum, or "consolation," that purifies thesoul from allsin and ensures its immediate return toheaven. Theresurrection of the body will not take place, since by its nature all flesh isevil.
Thedualism of the Albigenses was also the basis of their moral teaching. Man, they taught, is a living contradiction. Hence, the liberation of thesoul from its captivity in the body is thetrue end of our being. To attain this,suicide is commendable; it was customary among them in the form of theendura (starvation). The extinction of bodily life on the largest scale consistent with human existence is also a perfect aim. As generation propagates the slavery of thesoul to the body, perpetual chastity should be practiced. Matrimonial intercourse is unlawful;concubinage, being of a less permanent nature, is preferable to marriage. Abandonment of his wife by the husband, or vice versa, is desirable. Generation was abhorred by the Albigenses even in the animal kingdom. Consequently, abstention from all animal food, except fish, was enjoined. Theirbelief inmetempsychosis, or the transmigration ofsouls, the result of theirlogical rejection ofpurgatory, furnishes another explanation for the same abstinence. To this practice they added long and rigorousfasts. The necessity of absolute fidelity to thesect was strongly inculcated. War and capital punishment were absolutely condemned.
The contact ofChristianity with the Oriental mind and Orientalreligions had produced severalsects (Gnostics,Manichæans,Paulicians, Bogomilae) whose doctrines were akin to the tenets of the Albigenses. But the historical connection between the newheretics and their predecessors cannot be clearly traced. InFrance, where they were probably introduced by awoman fromItaly, the Neo-Manichæan doctrines were secretly diffused for several years before they appeared, almost simultaneously, nearToulouse and at the Synod ofOrléans (1022). Those who proposed them were even made to suffer the extreme penalty of death. The Council ofArras (1025), Charroux, Dep. of Vienne (c. 1028), and ofReims (1049) had to deal with theheresy. At that ofBeauvais (1114) the case of Neo-Manichæans in theDiocese of Soissons was brought up, but was referred to the council shortly to be held in the latter city.Petrobrusianism now familiarized the South with some of the tenets of the Albigenses. Its condemnation by the Council ofToulouse (1119) did not prevent theevil from spreading.Pope Eugene III (1145-53) sent alegate,Cardinal Alberic of Ostia, to Languedoc (1145), andSt. Bernard seconded thelegate's efforts. But their preaching produced no lasting effect. The Council ofReims (1148)excommunicated the protectors "of theheretics of Gascony and Provence." That ofTours (1163) decreed that the Albigenses should beimprisoned and theirproperty confiscated. A religious disputation was held (1165) at Lombez, with the usual unsatisfactory result of such conferences. Two years later, the Albigenses held ageneral council atToulouse, their chief centre of activity. The Cardinal-Legate Peter made another attempt at peaceful settlement (1178), but he was received with derision. The Third General Council of the Lateran (1179) renewed the previous severe measures and issued a summons to use force against theheretics, who were plundering and devastating Albi,Toulouse, and the vicinity. At the death (1194) of theCatholic Count ofToulouse, Raymond V, his succession fell toRaymond VI (1194-1222) who favoured theheresy. With the accession ofInnocent III (1198) the work of conversion and repression was taken up vigorously. In 1205-6 three events augured well for the success of the efforts made in that direction.Raymond VI, in face of the threatening military operations urged byInnocent against him, promised underoath to banish the dissidents from his dominions. Themonk Fulco ofMarseilles, formerly a troubadour, now becameArchbishop ofToulouse (1205-31). TwoSpaniards, Diego,Bishop ofOsma and his companion,Dominic Guzman (St. Dominic), returning fromRome, visited thepapal legates atMontpellier. By their advice, the excessive outward splendour ofCatholic preachers, which offended theheretics, was replaced by apostolical austerity. Religious disputations were renewed. St. Dominic, perceiving the great advantages derived by his opponents from the cooperation ofwomen, founded (1206) at Pouille near Carcassonne a religious congregation forwomen, whose object was theeducation of the poorer girls of the nobility. Not long after this he laid the foundation of theDominican Order.Innocent III, in view of the immense spread of theheresy, which infected over 1000 cities or towns, called (1207) upon the King ofFrance, as Suzerain of the County ofToulouse, to use force. He renewed his appeal on receiving news of the assassination of hislegate,Peter of Castelnau, aCistercianmonk (1208), which judging by appearances, he attributed toRaymond VI. Numerous barons of northernFrance,Germany, andBelgium joined thecrusade, andpapal legates were put at the head of the expedition, Arnold,Abbot ofCîteaux, and twobishops.Raymond VI, still under the ban ofexcommunication pronounced against him byPeter of Castelnau, now offered to submit, was reconciled with theChurch, and took the field against his former friends. Roger, Viscount of Béziers, was first attacked, and his principal fortresses, Béziers and Carcassonne, were taken (1209). The monstrous words: "Slay all;God willknow His own," alleged to have been uttered at the capture of Béziers, by thepapal legate, were never pronounced (Tamizey de Larroque, "Rev. des quest. hist." 1866, I, 168-91). Simon of Monfort, Earl of Leicester, was given control of the conquered territory and became the military leader of thecrusade. At theCouncil of Avignon (1209)Raymond VI was againexcommunicated for not fulfilling the conditions ofecclesiastical reconciliation. He went in person toRome, and the Pope ordered an investigation. After fruitless attempts in theCouncil of Arles (1211) at an agreement between thepapal legates and the Count ofToulouse, the latter left the council and prepared to resist. He was declared an enemy of theChurch and his possessions were forfeited to whoever would conquer them. Lavaur, Dep. of Tarn, fell in 1211, amid dreadful carnage, into the hands of thecrusaders. The latter, exasperated by the reported massacre of 6,000 of their followers, spared neither age nor sex. Thecrusade now degenerated into awar of conquest, andInnocent III, in spite of his efforts, was powerless to bring the undertaking back to its original purpose. Peter ofAragon, Raymond's brother-in-law, interposed to obtain his forgiveness, but without success. He then took up arms to defend him. The troops of Peter and of Simon of Montfort met at Muret (1213). Peter was defeated and killed. The allies of the fallen king were now so weakened that they offered to submit. The Pope sent as his representative the Cardinal-Deacon Peter ofSanta Maria in Aquiro, who carried out only part of his instructions, receiving indeed Raymond, the inhabitants ofToulouse, and others back into theChurch, but furthering at the same time Simon's plans of conquest. This commander continued thewar and was appointed by the Council ofMontpellier (1215) lord over all the acquired territory. The Pope, informed that it was the only effectual means of crushing theheresy, approved the choice. At the death of Simon (1218), his son Amalric inherited hisrights and continued thewar with but little success. The territory was ultimately ceded almost entirely by both Amalric andRaymond VII to the King ofFrance, while the Council ofToulouse (1229) entrusted theInquisition, which soon passed into the hands of theDominicans (1233), with the repression of Albigensianism. Theheresy disappeared about the end of the fourteenth century.
The members of thesect were divided into two classes: The "perfect" (perfecti) and the mere "believers" (credentes). The "perfect" were those who had submitted to the initiation-rite (consolamentum). They were few in number and were alone bound to the observance of the above-described rigid moral law. While thefemale members of this class did not travel, the men went, by twos, from place to place, performing theceremony of initiation. The only bond that attached the "believers" to Albigensianism was the promise to receive theconsolamentum before death. They were very numerous, could marry, wagewar, etc., and generally observed the ten commandments. Many remained "believers" for years and were only initiated on their deathbed. If the illness did not end fatally, starvation or poison prevented rather frequently subsequent moral transgressions. In some instances thereconsolatio was administered to those who, after initiation, had relapsed intosin. Thehierarchy consisted ofbishops anddeacons. The existence of an Albigensian Pope is not universally admitted. Thebishops were chosen from among the "perfect." They had two assistants, the older and the younger son (filius major andfilius minor), and were generally succeeded by the former. Theconsolamentum, orceremony of initiation, was a sort of spiritualbaptism, analogous in rite and equivalent in significance to several of theCatholicsacraments (Baptism, Penance, Order). Its reception, from which children were debarred, was, if possible, preceded by careful religious study and penitential practices. In this period of preparation, the candidates used ceremonies that bore a striking resemblance to the ancientChristian catechumenate. The essential rite of theconsolamentum was theimposition of hands. The engagement which the "believers" took to be initiated before death was known as theconvenenza (promise).
Properly speaking, Albigensianism was not aChristianheresy but an extra-Christian religion. Ecclesiastical authority, after persuasion had failed, adopted a course of severe repression, which led at times to regrettable excess. Simon of Montfort intended well at first, but later used the pretext of religion to usurp the territory of the Counts ofToulouse. Thedeath penalty was, indeed, inflicted too freely on the Albigenses, but it must be remembered that the penal code of the time was considerably more rigorous than ours, and the excesses were sometimes provoked.Raymond VI and his successor,Raymond VII, were, when in distress, ever ready to promise, but never to earnestly amend.Pope Innocent III was justified in saying that the Albigenses were "worse than theSaracens"; and still he counselled moderation and disapproved of the selfish policy adopted by Simon of Montfort. What theChurch combated was principles that led directly not only to the ruin ofChristianity, but to the very extinction of thehuman race.
APA citation.Weber, N.(1907).Albigenses. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/01267e.htm
MLA citation.Weber, Nicholas."Albigenses."The Catholic Encyclopedia.Vol. 1.New York: Robert Appleton Company,1907.<http://www.newadvent.org/cathen/01267e.htm>.
Transcription.This article was transcribed for New Advent by Tim Drake.
Ecclesiastical approbation.Nihil Obstat. March 1, 1907. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.
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