Catharism
Catharism (
Followers were known as Cathars or Albigensians,[2] (after the French city Albi where the movement first took hold),[6] but referred to themselves as Good Christians. They famously believed that there were not one, but two Gods—the good God of Heaven and the evil god of this age (2 Corinthians 4:4). Cathars believed that the good God was the God of the New Testament faith and creator of the spiritual realm; many Cathars identified the evil god as Satan, the master of the physical world. [vague] The Cathars believed that human souls were the sexless spirits of angels trapped in the material realm of the evil god. They thought these souls were destined to be reincarnated until they achieved salvation through the "consolamentum," a form of baptism performed when death is imminent. At that moment, they believed they would return to the good God as "Cathar Perfect."[7] Catharism was initially taught by ascetic leaders who set few guidelines, leading some Catharist practices and beliefs to vary by region and over time.[8]
The first mention of Catharism by chroniclers was in 1143, four years later the Catholic Church denounced Cathar practices, particularly the consolamentum ritual. From the beginning of his reign,
The lack of any central organization among Cathars, regional differences in beliefs and practices, as well as the lack of sources from the Cathars themselves, has prompted some scholars to question whether the Church exaggerated its threat, and others to wonder whether it even existed.[10]
Term Cathar
Though the term Cathar (
Origins
The origins of the Cathars' beliefs are unclear, but most theories agree they came from the Byzantine Empire, mostly by the trade routes and spread from the First Bulgarian Empire to the Netherlands. The movement was greatly influenced by the Bogomils of the First Bulgarian Empire,[13] and may have originated in the Byzantine Empire, namely through adherents of the Paulician movement in Armenia and eastern Anatolia who were resettled in Thrace (Philippopolis).
The name of
The writings of the Cathars were mostly destroyed because of the doctrine's threat perceived by the Papacy;[18] thus, the historical record of the Cathars is derived primarily from their opponents. Cathar ideology continues to be debated, with commentators regularly accusing opposing perspectives of speculation, distortion and bias. Only a few texts of the Cathars remain, as preserved by their opponents (such as the Rituel Cathare de Lyon) which give a glimpse into the ideologies of their faith.[15] One large text has survived, The Book of Two Principles (Liber de duobus principiis),[19] which elaborates the principles of dualistic theology from the point of view of some Albanenses Cathars.[20]
It is now generally agreed by most scholars that identifiable historical Catharism did not emerge until at least 1143, when the first confirmed report of a group espousing similar beliefs is reported being active at
The Cathars were a largely local, Western European/Latin Christian phenomenon, springing up in the Rhineland cities (particularly Cologne) in the mid-12th century, northern France around the same time, and particularly the Languedoc—and the northern Italian cities in the mid-late 12th century. In the Languedoc and northern Italy, the Cathars attained their greatest popularity, surviving in the Languedoc, in much reduced form, up to around 1325 and in the Italian cities until the Inquisitions of the 14th century finally extirpated them.[21][22]
Beliefs
Cosmology
Cathar cosmology identified two opposing deities. The first was a good God, portrayed in the New Testament and creator of the spirit, while the second was an evil God, depicted in the Old Testament and creator of matter and the physical world.[23] The latter, often called Rex Mundi ("King of the World"),[24] was identified as the God of Judaism,[23] and was also either conflated with Satan or considered Satan's father, creator or seducer.[13] They addressed the problem of evil by stating that the good God's power to do good was limited by the evil God's works and vice versa.[25]
However, those beliefs were far from unanimous. Some Cathar communities believed in a mitigated dualism similar to their
All visible matter, including the human body, was created or crafted by this Rex Mundi; matter was therefore tainted with
Zoé Oldenbourg compared the Cathars to "Western Buddhists" because she considered that their view of the doctrine of "resurrection" taught by Christ was similar to the Buddhist doctrine of rebirth.
Christology
Cathars venerated
They firmly rejected the Resurrection of Jesus, seeing it as representing reincarnation, and the Christian symbol of the cross, considering it to be not more than a material instrument of torture and evil. They also saw John the Baptist, identified also with Elijah, as an evil being sent to hinder Jesus's teaching through the false sacrament of baptism.[13] For the Cathars the "resurrection" mentioned in the New Testament was only a symbol of re-incarnation.[31]
Most Cathars did not accept the normative
Some communities might have believed in the existence of a spirit realm created by the good God, the "Land of the Living", whose history and geography would have served as the basis for the evil god's corrupt creation. Under this view, the history of Jesus would have happened roughly as told, only in the spirit realm.
Other beliefs
Some Cathars told a version of the Enochian narrative, according to which Eve's daughters copulated with Satan's demons and bore giants. The Deluge would have been provoked by Satan, who disapproved of the demons revealing he was not the real god, or alternatively, an attempt by the Invisible Father to destroy the giants.[26] The Holy Spirit was sometimes counted as one single entity, but to others it was considered the collective groups of unfallen angels who had not followed Satan in his rebellion.
Cathars believed that the sexual allure of women impeded a man's ability to reject the material world.[37] Despite this stance on sex and reproduction, some Cathar communities made exceptions. In one version, the Invisible Father had two spiritual wives, Collam and Hoolibam (identified with Oholah and Oholibah), and would himself have provoked the war in heaven by seducing the wife of Satan, or perhaps the reverse. Cathars adhering to this story would believe that having families and sons would not impede them from reaching God's kingdom.[26]
Some communities also believed in a
The Cathars ate a pescatarian diet. They did not eat cheese, eggs, meat, or milk because these are all by-products of sexual intercourse.[38] The Cathars believed that animals were carriers of reincarnated souls, and forbade the killing of all animal life, apart from fish,[38][39] which they believed were produced by spontaneous generation.[39]
The Cathars could be seen as prefiguring
Texts
The alleged sacred texts of the Cathars, besides the New Testament, included the
Organization
Sacraments
Cathars, in general, formed an anti-
Many believers would receive the Consolamentum as death drew near, performing the ritual of liberation at a moment when the heavy obligations of purity required of Perfecti would be temporally short. Some of those who received the sacrament of the consolamentum upon their death-beds may thereafter have shunned further food with an exception of cold water until death. This has been termed the endura.[43] It was claimed by some of the church writers that when a Cathar, after receiving the Consolamentum, began to show signs of recovery he or she would be smothered in order to ensure his or her entry into paradise. Other than extreme cases, little evidence exists to suggest this was a common Cathar practice.[44]
The Cathars also refused the sacrament of the eucharist, saying that it could not possibly be the body of Christ. They also refused to partake in the practice of Baptism by water. The following two quotes are taken from the Inquisitor Bernard Gui's experiences with the Cathar practices and beliefs:
Then they attack and vituperate, in turn, all the
sacraments of the Church, especially the sacrament of the eucharist, saying that it cannot contain the body of Christ, for had this been as great as the largest mountain Christians would have entirely consumed it before this. They assert that the host comes from straw, that it passes through the tails of horses, to wit, when the flour is cleaned by a sieve (of horse hair); that, moreover, it passes through the body and comes to a vile end, which, they say, could not happen if God were in it.[45]Of baptism, they assert that the water is material and corruptible and is therefore the creation of the evil power, and cannot sanctify the spirit, but that the churchmen sell this water out of avarice, just as they sell earth for the burial of the dead, and oil to the sick when they anoint them, and as they sell the confession of sins as made to the priests.[45]
Social relationships
Killing was abhorrent to the Cathars. Consequently, abstention from all animal food (
To the Cathars, reproduction was a moral evil to be avoided, as it continued the chain of reincarnation and suffering in the material world. Such was the situation that a charge of heresy leveled against a suspected Cathar was usually dismissed if the accused could show he was legally married.[48]
Despite the implicit
Despite their condemnation of reproduction, the Cathar grew in numbers in southeastern France; by 1207, shortly before the murder of the Papal Legate Castelnau, many towns in that region (i.e. Provence and its vicinity) were almost completely populated by Cathari,[47] and the Cathari population had many ties to nearby communities. When Bishop Fulk of Toulouse, a key leader of the anti-Cathar persecutions, excoriated the Languedoc Knights for not pursuing the heretics more diligently, he received the reply, "We cannot. We have been reared in their midst. We have relatives among them and we see them living lives of perfection."[37]
Hierarchy
It has been alleged that the Cathar Church of the Languedoc had a relatively flat structure, distinguishing between the baptised Perfecti (a term they did not use; instead, bonhommes) and ordinary unbaptised believers (credentes).[39] By about 1140, liturgy and a system of doctrine had been established.[50] They created a number of bishoprics, first at Albi around 1165[51] and after the 1167 Council at Saint-Félix-Lauragais sites at Toulouse, Carcassonne, and Agen, so that four bishoprics were in existence by 1200.[39][50][52][53] In about 1225, during a lull in the Albigensian Crusade, the bishopric of Razès was added. Bishops were supported by their two assistants: a filius maior (typically the successor) and a filius minor, who were further assisted by deacons.[54] The Perfecti were the spiritual elite, highly respected by many of the local people, leading a life of austerity and charity.[39] In the apostolic fashion, they ministered to the people and travelled in pairs.[39]
Role of women
Catharism has been seen as giving women the greatest opportunities for independent action, since women were found as being believers as well as Perfecti, who were able to administer the sacrament of the consolamentum.[55]
Cathars believed that a person would be repeatedly reincarnated until they committed to self-denial of the material world. A man could be reincarnated as a woman and
Women accused of being
Catharism attracted numerous women with the promise of a leadership role that the Catholic Church did not allow.[7] Catharism let women become a Perfect.[60] These female Perfects were required to adhere to a strict and ascetic lifestyle, but were still able to have their own houses.[61] Although many women found something attractive in Catharism, not all found its teachings convincing. A notable example is Hildegard of Bingen, who in 1163 gave a rousing exhortation against the Cathars in Cologne. During this discourse, Hildegard announced God's eternal damnation on all who accepted Cathar beliefs.[62]
While women Perfects rarely traveled to preach the faith, they still played a vital role in the spreading of Catharism by establishing group homes for women.[63] Though it was extremely uncommon, there were isolated cases of female Cathars leaving their homes to spread the faith.[64] In Cathar communal homes (ostals), women were educated in the faith, and these women would go on to bear children who would then also become believers. Through this pattern, the faith grew exponentially through the efforts of women as each generation passed.[63]
Despite women having a role in the growth of the faith, Catharism was not completely equal; for example, the belief that one's last incarnation had to be experienced as a man to break the cycle.[37] This belief was inspired by later French Cathars, who taught that women must be reborn as men in order to achieve salvation.[7] Toward the end of the Cathar movement, Catharism became less equal and started the practice of excluding women Perfects.[7] However, this trend remained limited; for example, later on,[when?] Italian Perfects still included women.[7]
Suppression
In 1147,
Decisions of Catholic Church councils—in particular, those of the Council of Tours (1163) and of the Third Council of the Lateran (1179)—had scarcely more effect upon the Cathars. When Pope Innocent III came to power in 1198, he was resolved to deal with them.[65]
At first, Innocent tried peaceful conversion, and sent a number of legates into the Cathar regions. They had to contend not only with the Cathars, the nobles who protected them, and the people who respected them, but also with many of the bishops of the region, who resented the considerable authority the Pope had conferred upon his legates. In 1204, Innocent III suspended a number of bishops in
and elsewhere.Dominic met and debated with the Cathars in 1203 during his mission to the Languedoc. He concluded that only preachers who displayed real sanctity, humility and asceticism could win over convinced Cathar believers. The institutional Church as a general rule did not possess these spiritual warrants.[67] His conviction led eventually to the establishment of the Dominican Order in 1216. The order was to live up to the terms of his rebuke, "Zeal must be met by zeal, humility by humility, false sanctity by real sanctity, preaching falsehood by preaching truth." However, even Dominic managed only a few converts among the Cathars.
Albigensian Crusade
In January 1208, the papal legate,
As soon as he heard of the murder, the Pope ordered the legates to preach a crusade against the Cathars,[47] and wrote a letter to Philip Augustus, King of France, appealing for his intervention—or an intervention led by his son, Louis. This was not the first appeal, but some see the murder of the legate as a turning point in papal policy, which had hitherto refrained from the use of military force.[70] Raymond of Toulouse was excommunicated, the second such instance, in 1209.[47]
King Philip II of France refused to lead the crusade himself, and could not spare his son, Prince Louis VIII, to do so either—despite his victory against
This war pitted the nobles of France against those of the Languedoc. The widespread northern enthusiasm for the Crusade was partially inspired by a papal decree that permitted the confiscation of lands owned by Cathars and their supporters. This angered not only the lords of the south,[72] but also the King Philip II of France, who was at least nominally the suzerain of the lords whose lands were now open to seizure. King Philip II wrote to Pope Innocent in strong terms to point this out—but Pope Innocent refused to change his decree. As the Languedoc was supposedly teeming with Cathars and Cathar sympathisers, this made the region a target for northern French noblemen looking to acquire new fiefs.[citation needed]
The first target for the barons of the North were the lands of the Trencavel, powerful lords of Carcassonne, Béziers, Albi, and the Razes. Little was done to form a regional coalition, and the crusading army was able to take Carcassonne, the Trencavel capital, incarcerating Raymond Roger Trencavel in his own citadel where he died within three months. Champions of the Occitan cause claimed that he was murdered. Simon de Montfort was granted the Trencavel lands by Pope Innocent, thus incurring the enmity of Peter II of Aragon who previously had been aloof from the conflict, even acting as a mediator at the time of the siege of Carcassonne. The remainder of the first of the two Cathar wars now focused on Simon de Monfort's attempt to hold on to his gains through the winters. Then, with a small force of confederates operating from the main winter camp at Fanjeaux, he was faced with the desertion of local lords who had sworn fealty to him out of necessity—and attempts to enlarge his newfound domain during the summer. His forces were then greatly augmented by reinforcements from northern France, Germany, and elsewhere.[citation needed]
De Montfort's summer campaigns saw the recapture of losses sustained in winter months, in addition to attempts to widen the crusade's sphere of operation. Notably he was active in the Aveyron at St. Antonin and on the banks of the Rhône at Beaucaire. Simon de Monfort's greatest triumph was the victory against superior numbers at the Battle of Muret in 1213 — a battle in which de Montfort's much smaller force, composed entirely of cavalry, decisively defeated the much-larger (by some estimates 5-10 times larger[73][74] ) and combined-force allied armies of Raymond of Toulouse, his Occitan allies, and Peter II of Aragon.[75] The battle also saw the death of Peter II,[76] which effectively ended the ambitions and influence of the house of Aragon/Barcelona in the Languedoc.[77]
Philip II's
Massacre
The crusader army came under the command, both spiritually and militarily, of the papal legate
on 22 July 1209. The Catholic inhabitants of the city were granted the freedom to leave unharmed, but many refused and opted to stay and fight alongside the Cathars.The Cathars spent much of 1209 fending off the crusaders. The Béziers army attempted a
After the success of his siege of Carcassonne, which followed the massacre at Béziers in 1209, Simon de Montfort was designated as leader of the Crusader army. Prominent opponents of the Crusaders were Raymond Roger Trencavel, viscount of Carcassonne, and his feudal overlord Peter II of Aragon, who held fiefdoms and had a number of vassals in the region. Peter died fighting against the crusade on 12 September 1213 at the Battle of Muret. Simon de Montfort was killed on 25 June 1218 after maintaining a siege of Toulouse for nine months.[84]
Treaty and persecution
This section may be confusing or unclear to readers. (January 2020) |
The official war ended in the
In 1215, the bishops of the Catholic Church met at the Fourth Council of the Lateran under Pope Innocent III; part of the agenda was combating the Cathar heresy.[85]
The Inquisition was established in 1233 to uproot the remaining Cathars.[86] Operating in the south at Toulouse, Albi, Carcassonne and other towns during the whole of the 13th century, and a great part of the 14th, it succeeded in crushing Catharism as a popular movement, driving its remaining adherents underground.[86] Cathars who refused to recant or relapsed were hanged, or burnt at the stake.[5]
On Friday 13 May 1239, in Champagne, 183 men and women convicted of Catharism were burned at the stake on the orders of the Dominican inquisitor and former Cathar Perfect Robert le Bougre .[87] Mount Guimar, in northeastern France, had already been denounced as a place of heresy in a letter of the Bishop of Liège to Pope Lucius II in 1144.[88][full citation needed][89]
From May 1243 to March 1244, the Cathar fortress of
A popular though as yet unsubstantiated belief holds that a small party of Cathar Perfects escaped from the fortress prior to the massacre at prat dels cremats. It is widely held in the Cathar region to this day that the escapees took with them "the Cathar treasure". What this treasure consisted of has been a matter of considerable speculation: claims range from sacred
Hunted by the Inquisition and deserted by the nobles of their districts, the Cathars became more and more scattered fugitives, meeting surreptitiously in forests and mountain wilds. Later insurrections broke out under the leadership of
Annihilation
After several decades of harassment and re-proselytising, and, perhaps even more important, the systematic destruction of their religious texts, the sect was exhausted and could find no more adepts. The leader of a Cathar revival in the Pyrenean foothills, Peire Autier, was captured and executed in April 1310 in Toulouse.[93][94] After 1330, the records of the Inquisition contain very few proceedings against Cathars.[66] The last known Cathar perfect in the Languedoc, Guillaume Bélibaste, was executed in the autumn of 1321.[95][94]
From the mid-12th century onwards, Italian Catharism came under increasing pressure from the Pope and the Inquisition, "spelling the beginning of the end."
Genocide
Later history
After the suppression of Catharism, the descendants of Cathars were discriminated against; at times, they were also required to live outside towns and their defences. They retained their Cathar identity, despite their reintegration into Catholicism. As such, any use of the term "Cathar" to refer to people after the suppression of Catharism in the 14th century is a cultural or ancestral reference and has no religious implication.[citation needed] Nevertheless, interest in the Cathars and their history, legacy and beliefs continues.
Pays cathare
The term Pays cathare, French meaning "Cathar Country", is used to highlight the Cathar heritage and history of the region in which Catharism was traditionally strongest. The area is centered around fortresses such as Montségur and Carcassonne; also, the French département of the Aude uses the title Pays cathare in tourist brochures.[105] The areas have ruins from the wars against the Cathars that are still visible today.
Some[
Interrogation of heretics
In an effort to find the few remaining heretics in and around the village of Montaillou, Jacques Fournier, Bishop of Pamiers, future Pope Benedict XII, had those suspected of heresy interrogated in the presence of scribes who recorded their conversations. The late 13th- to early-14th-century document, the Fournier Register, discovered in the Vatican archives in the 1960s and edited by Jean Duvernoy, is the basis for Emmanuel Le Roy Ladurie's work Montaillou: The Promised Land of Error.[21]
Historical and current scholarship
The publication of the early scholarly book Crusade Against the Grail, by the young German and later
Academic books in English first appeared at the beginning of the 21st century: for example, Malcolm Lambert's The Cathars[107] and Malcolm Barber's The Cathars.[25]
Debate on the nature and existence of Catharism
Starting in the 1990s and continuing to the present day, historians like
Scholars since the 1990s have referred to the fearful rumors of Cathars as a
In 2016, Cathars in Question, edited by Antonio Sennis, presented a range of conflicting views by academics of medieval heresy, including Feuchter, Stoyanov, Sackville, Taylor, D'Avray, Biller, Moore, Bruschi, Pegg, Hamilton, Arnold, and Théry-Astruc, who had met at University College London and the Warburg Institute in London in April 2013.[10] Sennis describes the debate as about "an issue which is highly controversial and hotly debated among scholars: the existence of a medieval phenomenon which we can legitimately call 'Catharism.'"[112]
Dr. Andrew Roach in The English Historical Review commented that "Reconciliation still seems some distance away [among the] distinguished, if sometimes cantankerous, scholars" who contributed to the volume. He said:
The debate is a now familiar one which has been rehearsed for a number of periods and contexts, namely, given that the overwhelming majority of sources about medieval heresy come not from "heretics" themselves but from their persecutors, is there any way historians can be sure that this classification is not just a result of mindsets driven by pre-conceptions of what is correct or the conscious "fitting up" of opponents?
— Roach 2018, pp. 396–398
Professor Rebecca Rist describes the academic controversy as the "heresy debate" – "some of it very heated" – about whether Catharism was a "real heresy with Balkans origins, or rather a construct of western medieval culture, whose authorities wanted to persecute religious dissidents." Rist adds that some historians say the group was an invention of the medieval Church, so there never was a Cathar heresy; while she agrees that the medieval Church exaggerated its threat, she says there is evidence of the heresy's existence.[113] Professor Claire Taylor has called for a "post-revisionism" in the debate, saying that legacy historians assumed the heresy was a form of dualism and therefore a form of Bogomilism, whereas "revisionists" have focused on social origins to explain the dissent.[113] Lucy Sackville has argued that while the revisionists rightly point to the Cathars' opaque origins and their branding as 'Manichaeans,' this does not mean we should disregard all evidence that their heresy had an organized theology.[113]
In art and music
The principal legacy of the Cathar movement is in the poems and songs of the Cathar
In
Reinterpretations
Protestants
Protestants such as John Foxe, in the 16th century, and Jean Duvernoy, in the 20th century, argued that Cathars followed Proto-Protestant theology, though they were criticized by many historians.[who?] Foxe argued that they followed Calvinist soteriology. Such have argued that Cathars did not follow dualism but instead argued that such accusations were either misinterpretations of Cathar theology, wrongly attributed to Cathars or merely hostile claims.
Other historians[who?] have also argued that Cathars instead followed Protestant theology because the Reformation spread rapidly to the land in which Cathars mainly existed. They argued that the people "held Protestant ideas" well before the Reformation. However, such arguments are generally viewed as weak, for instance because of the need to downplay the dualism not present in Protestantism.[120][121][40][122]
Baptists
Twentieth century Baptists have argued that the Cathars are part of
See also
- Athinganoi
- Antonin Gadal
- Edmund Hamer Broadbent—The Pilgrim Church
- Comparison of Catharism and Protestantism
- Crusades
- Positive Christianity
Notes
- ^ See especially Moore 1977, and the collection of essays edited by Frassetto 2006 for a consideration of the origins of the Cathars, and proof against identifying earlier heretics in the West, such as those identified in 1025 at Monforte, outside Milan, as being Cathars. Also see Wakefield & Evans 1991
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- ^ Stoyanov 2000, p. missing
- ^ Pegg 2009, p. missing
- ^ Foxe 1563, p. missing "The Albigenses were a people of the reformed religion, who inhabited the country of Albi. They were condemned on the score of religion, in the council of Lateran, by order of Pope Alexander III. Nevertheless, they increased so prodigiously that many cities were inhabited by persons only of their persuasion and several eminent noblemen embraced their doctrines. Among the latter were Raymond earl of Thoulouse, Raymond earl of Foix, the earl of Beziers, &c.
- ^ Longenecker 2009
- ^ Berlin 2017, pp. 157–165
- ^ Cross 1990, p. 174.
General references
- Alphandéry, Paul Daniel (1911). Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 1 (11th ed.). Cambridge University Press. pp. 505–506. . In
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- Biller, Peter (2014). "Review of The War on Heresy: Faith and Power in Medieval Europe (review no. 1546)". Reviews in History. Retrieved 9 October 2015, with R. I. Moore's response.
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- Studio der frühen Musik, Claudi Martí (narration and vocals), Thomas Binkley (1975). L'Agonie du Languedoc (LP-Stereo). Germany: EMI. 1C 063-30 132.
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Further reading
- ISBN 978-0199232116.
- Arnold, John H. (24 August 2001). Inquisition and Power. Philadelphia: ISBN 0-8122-3618-1. Deals with Catharism in the context of the Inquisition's evolution and analyses Inquisitorial practice as the construction of the "confessing subject".
- Berlioz, Jacques (1994). Tuez-les tous Dieu reconnaîtra les siens. Le massacre de Béziers et la croisade des Albigeois vus par Césaire de Heisterbach [Kill them all God will recognize his own. The Béziers massacre and the Albigensian crusade seen by Césaire de Heisterbach] (in French). Loubatières. A discussion of the command "Kill them all, God will know his own." recorded by a contemporary Cistercian Chronicler.
- Biget, Jean-Louis (2007). Hérésie et inquisition dans le midi de la France. Les médiévistes français (in French). Paris: Picard.
- Biget, Jean-Louis (2020). Eglise, dissidences et société dans l'Occitanie médiévale. Collection Mondes médiévaux (in French). Lyon, Avignon: CIHAM Editions.
- Caernaii, Petrus Vallis, Historia Albigensium et Sacri Belli in Eos, Migne Patrologia Latina (in Latin), vol. 213, 0543–0711. A history of the Albigensian war told by a contemporary.
- Chesterton, G. K. (1910), What's Wrong with the World
- Conybeare, Frederick Cornwallis (1911). . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press. pp. 515–517.
- Frassatto, Michael, ed. (1996) [1975]. Heresy and the Persecuting Society in the Middle Ages: Essays on the Work of R.I. Moore. Medieval Academy of America. ISBN 978-9004150980.
- Given, James (1992). Inquisition and Medieval Society: Power, Discipline, and Resistance in Languedoc. ISBN 978-0801487590.
- Godlike Productions (2010), Web Forum: Before the Catholics, The Cathars taught of Jesus, Power of Love, Godlike Productions, Zero Point Ltd., archived from the original on 22 July 2013
- ISBN 978-1905043095.
- Henry, William (2002), Secrets of The Cathars: Why the Dark Age Church Was Out to Destroy Them, Biblioteca Pleyades and Atlantis Rising
- ISBN 978-0807615980.
- Magee, M. D. (12 December 2002), Heresy and the Inquisition II Persecution of Heretics
- Mann, Judith (2002), The Trail of Gnosis, Gnosis Traditions Press
- ISBN 978-0892810901, archived from the originalon 4 December 2003
- Maris, Yves (2006), Cathars – Memories of an initiate, AdA
- Mathieu, Albert, "Ce lieu est terrible, le Mont-Aimé en Champagne" Vendredi 13 mai 1239 Réf : Bibliothèque Nationale de France
- ISBN 978-1405129640.
- Moreland, Miles (1992). Miles Away: A Walk Across France. New York: ISBN 0-679-42527-6.
- Pegg, Mark (2006). "Heresy, good men, and nomenclature". In Frassetto, Michael (ed.). Heresy and the Persecuting Society in the Middle Ages. Studies in the History of Christian Traditions. Leiden: Brill. pp. 227–239.
- Pegg, Mark (2015). "Innocent III, les 'pestilentiels Provençaux' et le paradigme épuisé du catharisme/Innocent III, 'Pestilential Provençals' and the Obsolete Paradigm of Catharism" (Privat (English and French abstracts)). Innocent III et le Midi. Cahiers de Fanjeaux, 50. Toulouse: ISBN 9782708934542.
- Riparelli, Enrico (2008). Il volto del Cristo dualista. Da Marcione ai catari [The face of the dualistic Christ. From Marcion to the Cathars] (in Italian). Bern: Peter Lang. ISBN 978-303911490-0.
- Roach, Andrew P. (2005), The Devil's World: Heresy and Society 1100–1320, Harlow: Pearson Longman
- Stork, Nancy P. The Inquisition Record of Jacques Fournier, Bishop of Pamiers 1318–1325. California: San Jose State University.
- Théry, Julien (2010), "Les Hérésies, du XIIe au début du XIVe s." [The Heresies, from the 12th to the beginning of the 14th century.], in de Cevins, Marie-Madeleine; Matz, Jean-Michel (eds.), Structures et dynamiques de la vie religieuse en Occident (1179–1449) [Structures and dynamics of religious life in the West (1179–1449)] (in French), Rennes: Presses Universitaires de Rennes, pp. 373–386
- Walther, Daniel (1965), "A Survey of Recent Research on the Albigensian Cathari", Church History, vol. 34, S2CID 162047282
- Weber, Nicholas (1908a), "Albigenses", Catholic Encyclopedia, New Advent
- Weber, Nicholas (1908b), "Cathari", Catholic Encyclopedia, New Advent
- Zerner, Monique (1998). Inventer l'hérésie? Discours polémiques et pouvoirs avant l'Inquisition [Inventing heresy? Controversial speeches and powers before the Inquisition] (in French). Nice: Centre d'études médiévales.
- Zerner, Monique (2001). L'histoire du catharisme en discussion: le "concile" de Saint-Félix (1167) [The history of Catharism under discussion: the "council" of Saint-Félix (1167)] (in French). Nice: Centre d'études médiévales.
External links
- Ce lieu est terrible [Texte imprimé]: le Mont-Aimé en Champagne [Forgotten Story of France: Northern Cathar in Champagne], A. Mathieu, 2013
- Cathar texts, The Gnostic Society Library, including the Lyon Ritual.
- Cathars Today: Official website of the Cathar Temple
- Catharism on In Our Time at the BBC
- "Catharism and the Cathars of the Languedoc", Castles & Manor Houses, archived from the original on 7 June 2011: History, origins, theology and extirpation.
- Cathar castles, catharcastles.info: details, histories, photographs, plans and maps of 30 Cathar castles.
- Cathar castles, Aude-Aude, archived from the original (interactive map) on 24 March 2017, retrieved 15 May 2008
- Perrottet, Tony (9 May 2010), "The Besieged and the Beautiful in Languedoc", The New York Times
- Des hérétiques dans les Pyrénées catalanes à la fin du XIe siècle? [Heretics in the Catalan Pyrenees at the end of the 11th century?] (article) (in French), Paratge, 2013
- Cathars, cathar.info: Cathar history & theology
- Mark, Joshua J. (2 April 2019), "Cathars", World History Encyclopedia