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Cathar Connections to Gnosticism: Part: 1

© Michelle Powell-Smith

These articles will illustrate the links and continuations between the gnosticism and Manicheanism of the early Christian period and the Cathar heresy of the 12th and 13th centuries. While there are a number of possible parallels to early gnosticism among the beliefs of the Cathars, the clearest and strongest parallel exists between the Valentinian gnostics and the Cathars. Valentinian Gnosticism also influenced Manicheanism. This may, in part, explain the continuation of dualistic beliefs over time. Later dualistic movements, such as the Paulicians of the seventh through ninth centuries, emphasize this continuing tradition. While there are obvious similarities, such as the dualism that characterizes both groups, there are also a number of more subtle theological and cultural parallels. While a number of the Nag Hammadi texts have been identified as Valentinian, several of these texts are particularly relevant for this study. These include, for their Valentinian content, the Gospel of Truth and the Gospel of Philip, and because of possible contact, also the Gospel of Thomas. These texts must be considered not in and of themselves, but as representatives of a larger tradition, one which began with Valentinian Gnosticism, continued into Manicheanism, Paulicianism, Bogomilism, and finally Catharism.

The Cathar heresy was one of a number of dualistic revivals during the Middle Ages. The name "Cathar" is derived from the term "Cathari" which was used by medieval observers in reference to those who had undergone the ritual of the consolamentum. The Cathars referred to themselves as Christians, or good Christians. While its origins are debated, it seems likely that it grew out of a slightly earlier eastern heresy, that of the Bogomils or Bulgars.

Scholars have often debated whether these heresies grew out of a continuing gnostic tradition or whether they sprang up because of social and cultural conditions in medieval Europe. While the influences of the latter cannot be discounted, the former explanation seems more fitting for a number of reasons. The Bogomils, and later the Cathars, had access to certain Manichean and Gnostic texts, including a Gospel of Thomas and the Vision of Isaiah, and in many cases their theological writings repeat the language of early gnostic writings. The similarities in language include terms, such as aeon and demiurge. The Manichean influence is recognizable in a number of ways in the Bogomil tradition.

The Manicheans, like the later Cathars, believed in an absolute dualism, encompassing both good and evil deities. The good deity is identified as the Father of Greatness, and is composed of five elements; love, fidelity, wisdom, faith and benevolence. As is true of gnosticism and Catharism, the evil deity and his five archons, identified under the name "prince of darkness," were responsible for the creation of the world. Mani, the founder of Manicheanism, incorporated aspects of Christian gnosticism into his belief system. Christ appears as a redeemer, although Mani, too, is a redeemer figure, both in the writings of Mani and later followers. The ethical beliefs of the Manicheans are much like those of the Cathars, emphasizing bodily asceticism. The ritual linkage of every meal with the orthodox Christian celebration of the Eucharist is clearly paralleled to the Cathar practice of the Pater Noster. Like gnosticism, Manicheanism was docetic, and believed Christ to be descended from the Father of Greatness rather than the Creator. Distinct similarities may be seen between Manichean texts and beliefs, and gnostic texts, including the Gospel of Thomas and Acts of John.

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