Cathari

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(From the Greekkatharos, pure), literally "puritans", a name specifically applied to, or used by, severalsects at various periods. TheNovatians of the third century were frequently known as Cathari, and the term was also used by theManichæans. In its more usual sense, Cathari was a general designation for thedualisticsects of the laterMiddle Ages. Numerous other names were in vogue to denominate theseheretics. Without speaking of the corrupted forms of "Cazzari", "Gazzari", inItaly, and "Ketzer" inGermany, we find the following appellations: "Piphili", "Piphles", in NorthernFrance andFlanders;"Arians", "Manichæans", and "Patareni", owing to real or allegeddoctrinal similarity; "Tesserants", "Textores" (Weavers), from the trade which many of the members followed. Sometimes they wereerroneously styled "Waldenses" by their contemporaries. From the demagogueArnold of Brescia and thehereticalbishop Robert de Sperone, they were called "Arnoldistæ" and "Speronistæ". To their geographical distribution they owed the names of "Cathari of Desenzano" or"Albanenses" (from Desenzano, betweenBrescia andVerona, or from Alba inPiedmont,Albano, or perhaps from the provinces ofAlbania); "Bajolenses" or "Bagnolenses" (from Bagnolo inItaly); "Concorrezenses" (probably from Concorrezo inLombardy); "Tolosani" (fromToulouse); and especially"Albigenses" (fromAlbi). The designations "Pauliciani", of which "Publicani", "Poplicani", were probably corruptions, and "Bulgari", "Bugri", "Bougres", point to their probable Oriental origin.

Among recent historians there is a pronounced tendency to look upon the Cathari as the lineal descendants of theManichæans. Thedoctrine, organization, and liturgy of the former, in many points, reproduce thedoctrine, organization, and liturgy of the early disciples of Manes. The successive appearance of the Priscillianists, thePaulicians, and the Bogomili, representatives to some extent of similar principles, fairly establishes the historical continuity between the two extreme links of the chain — theManichæans of the third, and the Cathari of the eleventh, century. In the present state of ourknowledge, however, conclusiveproofs in favour of the genetical dependence of the Cathari on theManichæans are lacking. Some differences between the two religious systems are too radical to find a sufficient explanation in the appeal to the evolution of human thought. Among the Cathari we look in vain for thatastronomical mythology, thatpagan symbolism, and the worship of the memory of Manes, which were important characteristics ofManichæism. However attractive it may be to trace the origin of the Cathari to the first centuries ofChristianity, we must be cautious not to accept as a certain historical fact what, up to the present, is only a probable conclusion.

Catharist principles

The essential characteristic of the Catharistfaith wasDualism, i.e. thebelief in a good and anevil principle, of whom the former created the invisible and spiritualuniverse, while the latter was the author of the material world. A difference of opinion existed as to the nature of these two principles. Their perfect equality was admitted by the absoluteDualists, whereas in the mitigated form ofDualism the beneficent principle alone was eternal and supreme, theevil principle being inferior to him and a mere creature. In the East and the West these two different interpretations ofDualism coexisted. The Bogomili in the East professed it in its modified form. In the West, theAlbanenses inItaly and almost all the non-Italian Cathari were rigidDualists; mitigatedDualism prevailed among the Bagnolenses and Concorrezenses, who were more numerous than theAlbanenses inItaly, though but little represented abroad. (For an exposition of absoluteDualism, seeALBIGENSES; on the mitigated form, see BOGOMILI.) Not only were theAlbanenses and Concorrezenses opposed to each other to the extent of indulging in mutual condemnations, but there was division among theAlbanenses themselves. John of Lugio, or ofBergamo, introduced innovations into the traditionaldoctrinal system, which was defended by his (perhaps only spiritual) father Balasinansa, or Belesmagra, the CatharistBishop ofVerona. Towards the year 1230 John became the leader of a new party composed of the younger and more independent elements of thesect. In the two coeternal principles ofgood andevil he sees two contending gods, who limit each other's liberty. Infinite perfection is no attribute even of the good principle; owing to the genius ofevil infused into all its creatures, it can produce only imperfect beings. The Bagnolenses and Concorrezenses also differed on somedoctrinal questions. The former maintained that humansouls were created and hadsinned before the world was formed. The Concorrezenses taught thatSatan infused into the body of thefirst man, his handiwork, anangel who had been guilty of a slight transgression and from whom, by way of generation, all humansouls are derived. The moral system, organization, and liturgy of absolute and mitigatedDualism exhibit no substantial difference, and have been treated in the article on theAlbigenses.

History

France, Belgium and Spain

Although there is no historical foundation for the legend that theManichæan Fontanus, one ofSt. Augustine's opponents, came to the castle of Montwimer (Montaimé in the Diocese of Châlons-sur-Marne) and there spreaddualistic principles, yet Montwimer was perhaps the oldest Catharist centre inFrance and certainly the principal one in the country north of the Loire. It is in the central part ofFrance that we come upon the first important manifestation of Catharism. At a council held in 1022 atOrléans in presence of King Robert the Pious, thirteen Cathari were condemned to be burned. Ten of these were canons of the church of the Holy Cross and another had been confessor to Queen Constance. About the same time (1025),heretics of similar tenets, who acknowledged that they were disciples of the Italian Gundulf, appeared atLiège andArras. Upon their recantation, perhaps more apparent than real, they were left unmolested. The sectarians appeared again atChâlons under Bishop Roger II (1043-65), who in 1045 applied to his fellow-bishop, Wazo ofLiège, for advice regarding their treatment. The latter advised indulgence. No manifestation of theheresy in NorthFrance is recorded during the second half of the eleventh century; its secret existence, however, cannot bedoubted.

A new outbreak of theevil occurred in the twelfth century both inFrance andBelgium. In 1114 severalheretics who had been captured in theDiocese of Soissons were seized and burned by the populace while their case was under discussion at the Council ofBeauvais. Others were either threatened with, or actually met a similar fate atLiège in 1144; some of them were spared owing only to the energetic intervention of the localbishop, Adalbero II. During the rest of the twelfth century, Cathari appeared in rapid succession in different places. In 1162 Henry,Archbishop ofReims, while on a visit toFlanders, found them widely spread in that part of hisecclesiastical province. Upon his refusal of abribe of six hundred marks, which they are said to have offered him for toleration, theheretics appealed to thepope,Alexander III, who was inclined to mercy in spite of King Louis VII's advocacy of rigorous measures. At Vézelay inBurgundy sevenheretics were burned in 1167. Towards the end of the century the Count ofFlanders, Phililp I, was remarkable for his severity towards them, and theArchbishop ofReims, Guillaume de Champagne (1176-1202), vigorously seconded his efforts. Confiscation, exile, and death were the penalties inflicted upon them by Hugues,Bishop of Auxerre (1183-1206). The execution of about one hundred and eightyheretics at Montwimer in May, 1239, was the death-blow of Catharism in those countries. SouthernFrance, where its adherents were known asAlbigenses, was its principal stronghold in WesternEurope. Thence the Cathari penetrated into the northern provinces ofSpain: Catalonia,Aragon,Navarre, andLeon. Partisans of theheresy existed in the peninsula about 1159. At the beginning of the thirteenth century, King Pedro II ofAragon personally led his troops to the assistance ofRaymond VI ofToulouse against theCatholic Crusaders, and fell at the battle of Muret in 1213. During that century a few sporadic manifestations of theheresy took place, at Castelbo in 1225 and again in 1234, atLeon in 1232. The Cathari however never gained a firm foothold in the country and are not mentioned after 1292.

Italy

UpperItaly was, after SouthernFrance, the principal seat of theheresy. Between 1030-1040 an important Catharist community was discovered at the castle of Monteforte near Asti inPiedmont. Some of the members were seized by theBishop ofAsti and a number of noblemen of the neighbourhood, and, on their refusal to retract, were burned. Others, by order of theArchbishop ofMilan, Eriberto, were brought to hisarchiepiscopal city, where he hoped to convert them. They answered his fruitless efforts by attempts to makeproselytes; whereupon the civil magistrates gave them the choice between the Cross and the stake. For the most part, they preferred death to conversion. In the twelfth century, when, after prolonged silence, historical records again speak of Catharism, it exhibits itself as strongly organized. We find it very powerful in 1125 atOrvieto, a city of thePapal States, which, in spite of the stringent measures taken to suppress theheresy, was for many subsequent years deeply infected.Milan was the greatheretical capital; but there was hardly a part ofItaly where theheresy was not represented. It penetrated into Calabria,Sicily, andSardinia, and appeared even inRome. The prohibitions and penalties enacted by the civil andecclesiastical rulers of the thirteenth century could not crush theevil, although the mercilessFrederick II occupied the imperial throne and PopesInnocent III,Honorius III, andGregory IX were not remiss in their efforts to suppress it. To prevent the enforcement of the punishment decreed against them, the members of thesect, on a few occasions, resorted to assassination, as isproved by the deaths of St. Peter Parenzo (1199) andSt. Peter of Verona (1252); or, like Pungilovo, who after his death (1269) was temporarilyhonoured as a saint by the localCatholic population, they outwardly observedCatholic practices while remaining faithful Catharists. According to theDominican inquisitor,Rainier Sacconi, himself a former adherent of theheresy, there were in the middle of the thirteenth century about 4000 perfected Cathari in the world. Of these there were inLombardy and the Marches, 500 of theAlbanensiansect, about 200 Bagnolenses, 1500 Concorrezenses, and 150 French refugees; atVicenza 100, and as many at Florence andSpoleto. Although the increase in the number of "Believers" was very probably not proportionate to that of the "Perfecti", in consequence of the arrival of refugees fromFrance, yet the Cathari of the northern half ofItaly formed at this time over three-fifths of the total membership. Theheresy, however, could not hold its own during the second half of the thirteenth century, and although it continued in existence in the fourteenth, it gradually disappeared from the cities and took refuge in less accessible places. St. Vincent Ferrer still discovered and converted some Cathari in 1403 inLombardy and also inPiedmont, where in 1412 several of them, already deceased, were executed in effigy. No definite reference to their existence is found at a subsequent date.

Germany and England

Catharism was comparatively unimportant inGermany andEngland. InGermany it appeared principally in the Rhine lands. Some members were apprehended in 1052 at Goslar inHanover and hanged by order of the emperor, Henry III. About 1110 someheretics, probably Cathari, and among them twopriests, appeared atTrier, but do not seem to have been subjected to any penalty. Some years later (c. 1143) Cathari were discovered at Cologne. Some of them retracted; but thebishop of thesect and hissocius (companion), not so ready to change theirfaith, were cited before an ecclesiastico-lay tribunal. During the trial they were, against the will of the judges, carried off by the people and burned. Theheretical Church must have been completely organized in this part ofGermany, as the presence of thebishop seems to prove. To these events we owe the refutation of theheresy written bySt. Bernard at the request of Everwin,Abbot of Steinfeld. In 1163 the Rhenish city witnessed another execution, and a similar scene was almost simultaneously enacted atBonn. Other districts,Bavaria, Suabia, andSwitzerland, were infected, but theheresy did not gain a firm foothold. It disappeared almost completely in the thirteenth century.

About 1159, thirty Cathari, German in race and speech, left an unknown place, perhapsFlanders, to seek refuge inEngland. Their proselytizing efforts were rewarded by the temporary conversion of onewoman. They were detected in 1166 and handed over to thesecular power by thebishops of the Council of Oxford. Henry II ordered them to be scourged, branded on the forehead, and cast adrift in the cold of winter, and forbade any of his subjects to shelter or succour them. They all perished from hunger or exposure.

The Balkan states

EasternEurope seems to have been, in point of date, the first country in which Catharism manifested itself, and it certainly was the last to be freed from it. The Bogomili, who were representatives of theheresy in its milderdualistic form, perhaps existed as early as the tenth century and, at a later date, were found in large numbers inBulgaria. Bosnia was another Catharist centre. Some recent writers make no distinction between theheretics found there and the Bogomili, whereas others rank them with the rigidDualists. In the Western contemporary documents they are usually called "Patareni", the designation then applied to the Cathari inItaly. At the end of the twelfth century, Kulin, theban or civil ruler ofBosnia (1168-1204) embraced theheresy, and 10,000 of his subjects followed his example. The efforts made on theCatholic side, under the direction of PopesInnocent III,Honorius III, andGregory IX, to eradicate theevil, were not productive of any permanent success. Noble work was accomplished byFranciscan missionaires sent to Bosnia byPope Nicholas IV (1288-92). But though arms and persuasion were used against theheresy, it continued to flourish. As the country was for a long time aHungarian dependency,Hungary was conspicuous in its resistance to the newfaith. This situation developed into a source of weakness on theCatholic side, as the Cathari identified their religious cause with that of national independence. When, in the fifteenth century, the Bosnian king, Thomas, was converted to theCatholicFaith, the severe edicts which he issued against his former coreligionists were powerless against theevil. The Cathari, 40,000 in number, left Bosnia and passed intoHerzegovina (1446). Theheresy disappeared only after the conquest of these provinces by theTurks in the second half of the fifteenth century. Several thousand of its members joined theOrthodox Church, while many more embracedIslam.

The Cathari and the Catholic Church

The Catharist system was a simultaneous attack on theCatholicChurch and the then existing State. TheChurch was directly assailed in itsdoctrine andhierarchy. The denial of the value ofoaths, and the suppression, at least in theory, of theright to punish, undermined the basis of theChristian State. But the worst danger was that the triumph of theheretical principles meant the extinction of thehuman race. This annihilation was the direct consequence of the Catharistdoctrine, that all intercourse between the sexes ought to be avoided and thatsuicide or theEndura, under certain circumstances, is not only lawful but commendable. The assertion of some writers, like Charles Molinier, thatCatholic and Catharist teaching respecting marriage are identical, is anerroneous interpretation ofCatholic doctrine and practice. AmongCatholics, thepriest is forbidden tomarry, but the faithful can merit eternalhappiness in the married state. For the Cathari, nosalvation was possible without previous renunciation of marriage. Mr. H.C. Lea, who cannot be suspected of partiality towards theCatholicChurch, writes: "However much we may deprecate the means used for its (Catharism) suppression and commiserate those who suffered forconscience' sake, we cannot but admit that the cause oforthodoxy was in this case the cause of progress and civilization. Had Catharism become dominant, or even had it been allowed to exist on equal terms, its influence could not have failed to prove disastrous." (See Lea,Inquisition, I, 106.)

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