Cathars clearly regarded themselves as good Christians, since that is exactly what they called themselves. On the surface, their basic beliefs seem unremarkable. Most people would have difficulty in distinguishing the principle Cathar beliefs from what are now regarded as conventional orthodox Christian beliefs. However, pursuing their fundamental beliefs to their logical conclusion revealed surprising implications (for example that Roman Catholics were mistakenly following a Satanic god rather than the beneficent god worshipped by the Cathars.)
Like the earliest Christians, the Cathars recognised no priesthood. They did however distinguish between ordinary believers (Credentes) and a smaller, inner circle of leaders initiated in secret knowledge, known at the time as boni homines, Bonneshommes or "Goodmen" , now generally referred to as the Elect or as Parfaits . Cathars had a Church hierarchy and a number of rites and ceremonies. They believed in reincarnation, and in heaven, but not in hell as it is now normally conceived by mainstream Christians
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The Cathar view was that their theology was older than that of the Roman Church and that the Roman Church had corrupted its own scripture, invented new doctrine and abandoned the beliefs and practices of the Early Church. The Catholic view, of course was exactly the opposite, they imagined Catharism to be a badly distorted version of Catholicism. But in addition to accusing the Cathars of faulty theology, they imagined a range abominable practices which would have been amusing except that, converted into propaganda, they led to the death of countless thousands through the Cathar Crusades and the Inquisition. The Roman Church seemed to have successfully extirpated Cathars and Cathar beliefs by the early fourteenth century, but the truth is more complicated. For one thing, modern historians have shown that many Catholic claims were false, while they have vindicated many Cathar claims; and there is a case that the Cathar legacy is more influential today than has been at any time over the last seven hundred years. |
Annotated English translations of primary documents: Canon
Three of the Fourth Lateran Council (1215) Accusations
against the Albigensians by Raynaldus (13th C) The
Cathar Right of Baptism by the Holy Spirit |
Cathars were dualists. That is, they believed in two universal principles, a good God and a bad God, much like the Javeh and Satan of mainstream Christianity. As dualists, they belonged to a tradition that was already ancient in the days of Jesus. (The revered Magi in the nativity story were Zoroastrians - Persian Dualists). Dualism came, and still comes, in many flavours. Even the Cathar variety came in more than one flavour, but the principal one was this: The Good God was the god of all immaterial things (such as light and souls). The bad God was the god of all material things, including the world and everything in it. He had contrived to capture souls and imprison them in human bodies through the process of conception. As Cathars put it, we are all divine sparks, even angels, imprisoned in a tunic of flesh.
According to later Cathar ideas, when we die the powers of the air throng around and persecute the newly released soul, which flees into the first lodging of clay that it finds. This "lodging of clay" might be human or animal. The soul would therefore be condemned to cycle of rebirth, trapped in another physical body. By leading a good enough life human beings or rather their souls could win freedom from imprisonment and return to heaven, the immaterial realm of the good god. For members of the Elect, death was no more than taking off a dirty tunic.
The realm of the Good God, heaven, was filled with light. (Some Cathars regarded the stars as divine sparks, or souls, or angels, in heaven). The realm of the bad god was the material world in which we serve out our earthly terms. Satan had entrapped these divine sparks and created humankind as their prison. Thus there was a part of the Good God trapped in all men and women, longing to rejoin its Maker. The Bad God filled humankind with temptations to frustrate souls from ever making that reunion. They could be tortured by disease, famine and other travails, including man's own inhumanity to his fellow man. Yet the Bad God had no power over the soul - a divine spark of the Good God. His remit was confined to material things. Any hell that existed was here on this material earth. To confound the Bad God it was necessary to abstain from all earthly temptations and to strengthen the inner spirit by prayer. It was a persuasive argument and it seemed to provide a rational explanation for all the misfortunes of the world.
Dualist ideas had a long history, stretching back well into pre-Christian times. All of the essentials were known to the Greek philosophers. Plato held that the soul yearns to fly home on the wings of love to the world of ideas. According to him it longs to be freed from the chains of the body. Early Christianity had adopted Neoplatonist ideas. Neoplatonism taught a doctrine of salvation alongside Dualism. Human bodies were material objects made of earth and dust, but our immortal souls were not, they were sparks of the divine. The divine was characterised as light, opposed to the darkness. According to Plotinus, souls were illuminated by the divine light. Matter on the other hand was just darkness, and had no real existence. These Neoplatonist ideas were an integral part of Early Christianity, later dropped in mainstream Christianity when it switched from Plato's philosophy to Aristotle's as a result of Thomas Aquinas's attempts to reconcile Christianity with Aristotle's philosophy. The Cathars' teachings on this, as on many other matters, reiterate those of the early Church, and are one of a number of pieces of circumstantial evidence that their origins date from early Christian times.
The idea that flesh was inherently evil became popular in mainstream Christianity too - it was formalised in the concept of Original Sin and was enormously popular up until the twentieth century. Significantly, the doctrine of Original Sin was invented by St-Augustine, a Christian who had previously been a Manichean - ie a proto-Cathar. Today this traditional teaching is played down, and it comes as a shock to many Christians to hear the words like that of the Burial service from the Book of Common Prayer, contrasting an evil material body with a good spiritual one: ".... our Lord Jesus Christ, who shall change our vile body that it may be like to his glorious body."
Cathars were also Gnostics. Gnostics believed, and still believe, that divine knowledge is granted only to an inner elite, like the "esoteric" knowledge of the Pythagoreans. The inner elite undertook a long period of training before becoming a member of the elite, and thereafter leading severely ascetic lives. Their lives of meditation, fasting, hardship, poverty and good works matched exacly the highest ideals of Catholic and Orthodox hermits, monks and friars. The Cathar Elect are now popularly known Parfaits or "Perfects", though they never referred to themselves as such. They also believed in metempsychosis or the transmigration of souls, as had the Pythagoreans. In other words, both Pythagoreans and Cathars believed not only in reincarnation but in the rebirth of the soul in animals as well as humans - and both refrained from eating meat for exactly this reason.
Cathars were also universalists, which means that they believed in the ultimate salvation of all human beings.
Here is an account of how they saw themselves, recorded in 1143 or 1144 by Eberwin, Prior of the Premonstratensian Abbey of Steinfeld writing to Bernard of Clairvaux (St Bernard):
Of themselves they say: "We are the poor of Christ, who have no fixed abode and flee from city to city like sheep amidst wolves, are persecuted as were the apostles and the martyrs, despite the fact that we lead a most strict and holy life, persevering day and night in fasts and abstinence, in prayers, and in labour from which we seek only the necessities of life. We undergo this because we are not of this world. But you, lovers of the world, have peace with it because you are of the world. False apostles, who pollute the word of Christ, who seek after their own interest, have led you and your fathers astray from the true path. We and our fathers, of apostolic descent, have continued in the grace of God and shall so remain to the end of time. To distinguish between us and you Christ said "By their fruits you shall know them". Our fruits consist in following the footsteps of Christ.
(Sancti Bernardi epistolae, (letter 472, Everwini Steinfeldensis praepositi ad S. Bernardum) cited by Walter L Wakefield & Austin P Evans Heresies of the High Middle Ages, (Columbia, 1991) p. 129.)
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