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[43] Paschasius Radbert used the same argument.(12) They say that a man ought to eat or touch neither meat nor cheese nor eggs, nor anything which is born of the flesh by way of generation or intercourse.

The title by which the heretics were most widely known was that of Cathari. Unquestionably[11] derived from καθαρ??, "pure," it points to Eastern associations. First met with in the second half of the twelfth century, it is the only appellation used of the heretics by Rein茅ri and Moneta.百岁照 大发体育娱乐城注册网址大发体育娱乐城注册网址大发体育娱乐城注册网址

大发体育娱乐城注册网址Bernard, the Praemonstratensian, Abbot of Fontcaud, wrote in A.D. 1190 a book "against the sect of the Waldenses," but adds nothing to our knowledge. Nor does Bonacursus, writing later in the same year, except some gross and preposterous distortion of their belief on the monthly motions of the moon, and the statement that they held that Christ was not equal to the Father. {50}大发体育娱乐城注册网址§ 2. CREDENTS大发体育娱乐城注册网址

Although it suited the purpose of the Church to regard them as "unlearned and ignorant men," it was from the people that the Proven?al 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 {26} ability and training enabled them to organize their movement on lines that were both flexible and compact, and their wealth supported their officers. Clerks could copy out their pamphlets, and their colporteurs or travellers could distribute them. At the beginning of the thirteenth century the Marquis of Montferrand, in Auvergne, just before his death, burnt a great quantity of books, especially those of Albigensian propaganda, which he had been collecting for forty years. (Stephen de Belleville, 85.) The Proven?al, Arnauld, was a most prolific writer, and sold or gave to the Catholics little books deriding the saints of the Church. Moneta de Cremona, in his great work against the Albigenses, declares that he drew his information of their doctrines from their own writings, and quotes largely from a teacher called Tetricus, a dialectician and interpreter of the Bible. Tetricus was probably that William who was Canon of Nevers, returned to Toulouse in 1201, under the name of Theodoric, and was held in great esteem by the Albigenses for his knowledge.[20]大发体育娱乐城注册网址[41] "Gretzer," Vol. XII.大发体育娱乐城注册网址

§ 11. A PREACHING EXPERIMENT大发体育娱乐城注册网址[29] "Chron. epis. Albig. et Abbot. Cast.," D'Achery, III, 572. Radulf Ardens, however, preacher of William IX, Duke of Aquitaine (d. 1137), speaks of the heretics as Manichees ("Sermons," p. 325), v. infra, p. 39.大发体育娱乐城注册网址[18] Paracelsus, "Works," Vol. IV, p. 141.

[55] M. Chabaneau ("Revue des langues romanes," XXXIII, 462) remarks that several of the passages quoted in the ritual from the N.T. as well as the ritual itself present features characteristic of the dialect in Vaudois books, a fact which, he points out, should not be overlooked in considering the problem, "qu'on croit peut-锚tre 脿 tort pleinement r茅solu," of the origin of the ritual of Lyons.面部提升整形 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 {33} 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]大发体育娱乐城注册网址§ 17. INQUISITIONS大发体育娱乐城注册网址

大发体育娱乐城注册网址[30] Peter himself was dead by A.D. 1121. v. Abelard, opp. p. 1066.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 potestates) to restrain them. In the bonds of this same sentence we include their defenders until they recant."

大发体育娱乐城注册网址[70] Also, more rarely, la Convenenza or the Agreement.大发体育娱乐城注册网址大发体育娱乐城注册网址


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 the devil, a son of perdition, the first-born of Satan, an enemy of the Cross and persecutor of the Church, defender of heretics, suppressor of Catholics, servant of perdition, abjurer of the Faith, full of crime, a store-house of all sins." Several of his statements about their doctrines and practices lack confirmation from any other source, especially some too blasphemous {51} to be repeated here. After the usual charge of the two Gods, good and evil,[42] he says that they accepted only those parts of the Old Testament which are quoted in the New. John the Baptist was one of the greater demons. There were two Christs鈥攖he bad one was born in Bethlehem and crucified in Jerusalem. The good Christ never assumed real (veram) flesh, and never was in this world, except spiritually in the body of Paul. The heretics imagined a new and invisible earth, and there, according to some, the good Christ was born and crucified. The good God had two wives, Colla and Coliba, and had sons and daughters. Others say there is one Creator who had as sons Christ and the Devil. They say, too, that all the Creators were good, but that all things were corrupted by the daughters spoken of in the Apocalypse. Almost the whole of the Roman Church is a den of thieves, and is "illa meretrix" mentioned in the Apocalypse. On the Sacraments they held views already ascribed by Eymeric to the Manichees, and mentioned by others, "instilling into the ears of the simple this blasphemy, that, had the body of Christ been as large as the Alps, it would long ago have been consumed by the partakers thereof."[43] "Some, denying the resurrection of the flesh, said that our souls were those angelic spirits which, after being thrust out of heaven through the pride of apostasy, left their glorified bodies in the air, and after a seven-times succession in certain terrestrial bodies as a sort of penance returned to their own bodies that had been left." Some are called "perfecti" or "boni homines," others "credentes." The "perfecti" wear black and profess (though they lie) chastity. The {52} "credentes" live a secular life and do not attain to the life of the "perfecti," though one with them in faith and unfaith (fide et infidelitate). However wickedly they have lived, yet they believe that if, "in supremo mortis articulo," they say a Pater noster and receive imposition of hands from their "masters," they will be saved; no credent about to die can be saved without this imposition of hands. They call their masters deacons and bishops. If any "perfect" sin a mortal sin, e.g. by eating the very smallest portion of meat, egg or cheese, all who have been "consoled" by him lose the Holy Spirit and ought to be "consoled" again. The Waldenses also are evil, but much less so than the other heretics. "In many things they agree with us: in some disagree." They omit many of the others' infidelities. They carry sandals, and say that so long as a man carries these, if need arise, he can without episcopal ordination make (conficere) the Body of Christ.CHAPTER I THE SOURCE


In A.D. 1016 an Armenian anchorite was detected in Rome and denounced as a heretic, and scarcely escaped with his life. As "Armenian" became synonymous with heretic, we may assume that Armenians were frequent visitors to other places in the West, and that their heresy was Paulician.[10] v. infra, p. 83.


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 {24} 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 would be provoked every day at the sight of others in enjoyment of their ancestral lands. Moreover, the break-up of Charlemagne's vast kingdom threw great power into the hands of the Dukes and Counts. In their own domains they were practically autocrats. The only check upon their sovereignty came from the Church, whose Bishops and Abbots were often able to protect themselves by their own routiers or by ecclesiastical penalties, such as excommunication. But the lords countered this by thrusting their own nominees, often their own relations, into the most powerful and lucrative offices of the Church, or by keeping them vacant and appropriating their revenues. A semblance of legality was thrown over this practice by the fact that "the Bishoprics being secular fiefs, their occupants were bound to the performance of feudal service," and the investiture into the temporalities of the office belonged to the sovereign. Thus the freedom of the Church in the election and appointment of her officers was curtailed.



§ 7. MORAL AND SPIRITUAL ELEMENTS"The Manichees of modern times," as they are called in the Acts of the Inquisition at Carcassonne, had three Fasts of forty days during the year, (a) From St. Britius (Nov. 13th) to Christmas. (b) Lent. (c) From Whitsun to SS. Peter and Paul (June 29th), which, therefore, could not always have been forty days. The first and last week of each Fast they called "strict," for then they fasted on bread and water, but in the other weeks of the Fast on only three days鈥擬onday, Wednesday and Friday. Others observed these three days as Fasts throughout the year, unless they were travelling or were ill. Others, again, because flesh was repulsive to them, and to mark their difference from the Roman Church, would eat flesh on Roman Fast days, but not when their own and Roman Fasts coincided.

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§ 7. MORAL AND SPIRITUAL ELEMENTSEvery inducement was now made to the sick man to end his life by any means other than by direct violence. He was urged to undergo the Endura, which took various forms. We read of this as early as A.D. 1028 in connection with a community at Montfort, near Turin, which taught that death by illness or senile decay only shewed that Satan was still master of the situation and could send the soul into another body. Here probably we have the clue to the reasons for encouraging the practice of the Endura. The "consoled" had solemnly promised not to kill, and therefore could not directly commit suicide. But he could consummate the purpose of God, Who had sent him the illness, by indirect means, and thwart the world, the flesh and the devil by a speedy death. {86} Several expedients were adopted. Thus the "consoled" sick was asked whether he would be a martyr or a confessor. If he said the former, a cushion or pillow was held over his mouth for some time. Whether he recovered or succumbed, he was henceforth held to be a martyr. If he said, a confessor, he had to remain three days without food and drink, and whether the fast proved fatal or not, he was called a confessor. At Ax, Peter Aut茅ri, after some hesitation, "consoled" an unconscious woman, and ordered that nothing should be given her but pure water. She recovered and asked for food, which, however, her daughter refused on religious grounds, but the mother indignantly declined to be bound by promises made for her by others. Mengard, a woman examined at Carcassonne in A.D. 1308, said her little boy was hereticated when at the point of death, and she was ordered to give him nothing but bread and water, for when he died he would be an angel. But she refused not to give him the breast, and so he was not fully hereticated. At the same Inquisition Raymond Issaun said that his brother, William, after heretication had placed himself completely in the Endura for about seven weeks, and stayed in a certain hut where he died, and he was buried in the house of their father. Another method was opening a vein and slowly bleeding to death in a bath; another, drinking the juice of wild cucumbers mixed with powdered glass so that the intestines were torn to pieces.