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Pride/conviction
Choice
Piety (false/superficial)
Personal will over Divine will
Intentional
Illiteracy (in relation to orthodoxy)
Secrecy

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'Apostolic' (Gregory VII's 2 different usages) 

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'Apostolic' (Gregory VII's 2 different usages) 

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How do they mirror/diverge from the Catholic Church?

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What does Bernard Gui's text tell us about Cathar heresy?

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What does Bernard Gui's text tell us about Cathar heresy?

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What might we need to take into consideration?

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What does Bernard of Gui's text tell us about the Inquisition?

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What does Bernard of Gui's text tell us about the Inquisition?

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She was pushing boundaries for female and what responsibility they had in the Church. But also, reinstating her subordinate status earn in direct communication with high Church officials. Yet, this could be a method by which she reiterated her role as she could retain their support. Whilst radical in the sense of her strident attitude, she needed to remain in a favourable position and thus could not be seen as heretical.

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4.	Are there any similarities between what Hildegard writes and does, and the actions or beliefs of heretics or dissenters? What does Hildegard have in common with other reformers? 

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4.	Are there any similarities between what Hildegard writes and does, and the actions or beliefs of heretics or dissenters? What does Hildegard have in common with other reformers? 

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similarities between Hildegard and heretics:
goes against orders of the church e.g. when she refused to dig up the buried man
writing a book as a woman would be controversial, and in the book there were ideas that go against church doctrine

what does she have in common with other reformers:
she seeks papal reform to prevent heresy

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What Biblical books does she like to quote?

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What Biblical books does she like to quote?

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what might this tell us about her? why might she use these sources?

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How Powerful was Hildegard? What where her claims to authority? How would you explain the tone of her letters? (Group 1.) :) 

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How Powerful was Hildegard? What where her claims to authority? How would you explain the tone of her letters? (Group 1.) :) 

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Access to high up people and she reach multiple European realms.

“I beseech you in the name of the Living God to give heed to my queries”  Her authority seems to come straight from God as she commands to listen to her issues in God’s name. She is a Mouthpiece for God

Her claim to authority in how she presents her visions “Father, I am greatly disturbed by a vision which has appeared to me through divine revelation, a vision seen not with my fleshly eyes but only in my spirit” these are not hallucinations but rather from God. She is careful with what she says as especially as a Woman she can have a much larger target on her back, but also to not be compared to other heretics and not associate with them.

She was lecturing to these high up people so it shows how influential she must have especially as a woman in those days. Especially in the way that they wrote back to her “by the grace of God, to Hildegard, revered lady and beloved in Christ, and to all the brides of Christ who serve God with her, with a prayer that they might ascend from virtue unto virtue and see the God of gods in Zion fcf. Ps 83.8]”

“Dearest lady in Christ, these obvious signs of your holy life and such amazing testimonies to the truth oblige us to obey your commands and to pay especial heed to your entreaties” It is if she is almost Mary but not exactly like Mary

Almost seen as somewhat supernatural due to her visions

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What do these letters tell us about gender in 12th c.? 

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What do these letters tell us about gender in 12th c.? 

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Stereotypes
How potentially they can break boundaries
Potential for a growing role
Access to higher levels

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Bernard Gui was a Dominican friar, a historian and a theologian. Significantly, however, he became a key individual in the Inquisition against the Cathars. He is famous for his popular works, including, ‘Pratica inquisitionis heretice pravitatis’ ( The Practice of the Inquisition of Heretical Depravity). This was written around 1324 and became one of the most widely read of all medieval inquisitorial manuals. He guided inquisitors (and individuals in general) in how to spot, interrogate and catch heretics. Focusing on his impact on the Cathars, he was the chief inquisitor of Toulouse, which was a stronghold for Catharism. Critically in his role, he viewed the inquisition as a sort of debate competition where the heretic were trying to hide their heresy. Thus, Gui had to unravel this show they were putting on. Hence, the association of individuals such as the Cathars as professing the false religion. There is a large focus on the image of these heretics which buttresses this assertion that heretics are merely a show to be uncovered. As chief inquisitor in Toulouse, Gui was at the forefront of the Cathar heresy and the threat they posed to Catholicism. Cathars professed a dualistic theology that opposed Catholicism. Advocating that they were in fact true Christians, they believed in two gods, the evil satanic god of the Old Testament and the good world God of the New Testament. The Cathars rejected key elements of Catholicism such as the Incarnation of Jesus, and the immaculate conception through the Virgin Mary. These direct oppositions posed a deafening threat to Catholicism. Thus Gui played a critical role in trying to outroot this ‘plague’. His manual provided a pinnacle reference point for other inquisitors in how to operate and was perhaps essential in driving out the Catholics’ enemy.

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Hildegard was born in the 11th century into a context of monastic reform and biographies of her portray her as a saintly child who had visions from five years old. She and her companion Jutta of Spanheim were immured into a Benedictine monastery at Disibodenberg but she wanted to increase the independence of her community from the monastery which lead her to establish a convent in Rupertsberg. Her first text, called Scivias, was a record of her visions which she wrote after experiencing divine sickness. Experiencing visions or any altered states of consciousness were thought of as either demonic or divine, more likely to be demonic if you were a woman because you were seen as weaker. However her visions occurred during normal consciousness and were interpreted with the help of the ‘voice from heaven’. Thus Hildegard and other female mystics challenged the authority of the church because what better claim to authority is there than a direct vision from God (Grace Jantzen). She deals with the issue of authority by using self-deprecation and stating that she is a mere vessel for God’s word and he instructs her to pass on his message. She uses to Old Testament imagery to support her ideas and because she is well-educated she can explain and contextualise her visions which aids her claim to authority. She went on four preaching tours in her lifetime, which was controversial as a woman because Paul’s injunction banned female preaching unless she had permission from an abbott or bishop. She preached against heretics and criticises the church whilst stating that her visions aren’t personal. In her letter to Philip Dean of Cologne she writes against the Cathars: she disapproves of their clerical appearance because they use this to mislead people and they do whatever their flesh commands. She is also critical of the clergy, saying that they are self-indulgent and don’t follow the example of Old Testament figures thus they are terrible role models. Whilst the tone of the letter is critical, she ends on a self-deprecating note, referring to herself as a “poor little timorous figure of a woman” and reminding the reader that it is God speaking through her.

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Biography of Peter Vaudes/Waldo/Valdes and Waldensianism

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Biography of Peter Vaudes/Waldo/Valdes and Waldensianism

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Peter Waldo/Vaudes/Valdes

Vaudes was originally a member of the Elite in Lyon, a wealthy merchant. He is believed to be the founder of the Waldensian movement.

In 1170 he went under a religious conversion and gave up all his wealth to wander and preach like the apostles, though there are myths surrounding what inspired him to convert. The key principles he established were poverty, preaching and scripture and he soon developed a following of laymen and women. Originally, the Waldensians were seen as faithful to the Catholic Church and not as a heretical movement. In 1180 Peter Vaudes gave a ‘Confession of Faith’ establishing him and his movement as anti-Catharism and there weren’t seen as a threat to the Church. However, tensions arise between the Waldensians and the Church, and Vaudes is excommunicated. Vaudes rejects his excommunication and despite Waldesianism being deemed as schismatic they disperse and continue to preach with the hope that the excommunication will be lifted. As the excommunication becomes effective, Waldensians begin to reject and move away from the Roman Church and in 1215 the Lateran Council deems Waldensianism heretical.

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Devotional practice/theme centred upon imitation of Christ's life on earth (lifestyle and suffering) that can be performed both imaginatively (through prayer and meditation - often using Passion guides like Thomas a Kempis's Life of Christ) and physically (imitation of his actions, practices, poverty, pain).

Of the figures we have looked at, for whom is this imitation really central?

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What aspects of Francis's Later Rule and the Testament reflect the ideas of other groups we have looked at?

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What aspects of Francis's Later Rule and the Testament reflect the ideas of other groups we have looked at?

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What is Francis concerned with in writing the Testament?

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What is Francis concerned with in writing the Testament?

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What elements of Francis's Later Rule and Testament echo or relate to other groups/movements we have looked at? 

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What elements of Francis's Later Rule and Testament echo or relate to other groups/movements we have looked at? 

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The 3 vows of Poverty, Preaching and Scripture follow from the Cathars and Waldesians. The idea of renunciation of all material wealth was critical in the imitation of apostle, and the following of the Gospel. ('let the brothers not make anything their own, neither house, nor place, nor anything at all'). This directly links to the Cathars and in some way their dualistic theology with the rejection of the material world.

Link between Franciscans and Hildegard with their asceticism. Taking their poverty ( particularly in dress and material wealth) echos Hildegard's own asceticism including fasting and rejection of wealth.

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How would you describe Clare's role in her letters to Agnes of Prague?

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How would you describe Clare's role in her letters to Agnes of Prague?

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How do Clare's letters compare to those of Hildegard?

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How do Clare's letters compare to those of Hildegard?

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How does Raymond of Capua describe Catherine of Siena?

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How does Raymond of Capua describe Catherine of Siena?

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(in his Legenda Maoir)

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What impression do you get of Catherine from her letters?

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What impression do you get of Catherine from her letters?