Marguerite Porete

One of the more notable Beguines was the French mystic Marguerite Porete. We know little about her life except what was recorded in her trial for heresy, for which she was burned at the stake in Paris on 1 June 1310. She also left behind a manuscript, Le Mirouer des simples âmes, which was the reason for her condemnation. The title, as well as the work itself, is Old French, and translates "The Mirror of Simple Souls." That was one problem with it: Latin was the only approved language for religious literature.

Her subject was the transformation of the soul through agape (Christian love, as distinct from physical or emotional love). Using poetry and prose, she outlined seven stages of the soul on its path to Union with God. 

The more important issue with the book was that it expressed ideas similar to those of the Brethren of the Free Spirit, a loose movement in the Low Countries between the 13th and 15th centuries. Some of those ideas were that Christ, the church, and the sacraments were not necessary for salvation, because the soul could be perfected on its own by connecting to God's love. In fact, the perfection of the soul meant that the soul and God were one.

Her book was copied and spread among Beguines and others. Authorities rounded up all the copies they could find, burned them, and then imprisoned Marguerite. She spent a year and a half imprisoned, speaking to no one. Finally, a trial was held, during which she refused to renounce the ideas expressed in the Mirror, or to promise to never express them again.

Her refusal led to her burning at the stake on 1 June 1310. Although it remained popular after the trial, and was widely circulated, Le Mirouer des simples âmes was known to modern times only through the record of her trial. In 1911, a purchase of old manuscripts by the British Library from a private collector turned up an English translation made in the 15th century. Three other manuscripts were eventually found, one in Latin. Various translations have been published since then.

There was a time when the copies circulated after her death were wrongly attributed to another author, John van Ruysbroeck. What made him a likely candidate for this mistake? We will meet him tomorrow.

The Beguines End

Although the Beguines were great role models for how to live a Christian life, all was not rosy. By the end of the 13th century, most regions in the Low Countries had at least one beguinage, a community of Beguines, and some had more. They would often support themselves by working in the wool industry. They also performed good works in the community.

Their Christian attitude did not always exist in their neighbors, or in the Church. Although Cardinal Jacques de Vitry supported them, and the Bishop of Lièges even created a rule for them, some communities cast an unkind eye upon the Beguines because of their ambiguous social status: they lived "in the world, but were not of it."

Beguines became viewed as ostentatious in their lifestyle, as hypocritical because they did not commit to a religious Rule, and even as obnoxiously superior to cloistered religious: the founder of the Sorbonne, Robert de Sorbon, pointed out that they were far more devoted to God than monks, since they pursued the religious life without vows and without being removed from the temptations of the world. This realization could annoy small-minded laity and clergy alike.

There is also the chance that the Church resented a large religious group over which they had no formal control. One well-known Beguine, Marguerite Porete, was burned at the stake on 1 June 1310 because of a book she wrote that was considered heretical. A year later, the Council of Vienne discussed the nature of the human soul. Because the Beguines believed the human soul could be perfected by proper Christian behavior in this world, the Council condemned them as heretics. This same Council condemned the Knights Templar, removing the pope's support from them at the instigation of the French king.

There are Beguines (or Beguine-ish) groups today: the Company of St. Ursula, and recent groups in Vancouver, America, and Germany. The Church also allows "Consecrated Diocesan Hermits," but they must take their formal vows in front of a bishop; then they can live on their own.

But let's go back to Marguerite Porete and find out what she and her book were about more specifically. See you next time.

The Beguines Begin

Christianity inspired many different approaches to life: some became canons regular (parish priests), some joined monasteries or convents, some became mendicants (wandering monks/preachers), some chose to be hermits, and some decided to simplify their lives in a way that they deemed more "Christ-like."

In the early 1100s, some women in the Low Countries (where the Netherlands, Belgium, and Luxembourg are now) began devoting themselves to a simplified life of prayer and charitable work. They did not take formal vows of poverty or obedience as nuns would—though they embraced chastity—and there was no compulsion to remain in their chosen lifestyle, if for some reason they decided to change.

The trend among women grew, however, until in the following century it was apparent that this was a movement that stood out among towns and villages. Many women would move to be near each other, forming communities for mutual support. Local clergy would point to them as exemplars of Christian behavior. Jacques de Vitry even appealed to the pope to recognize them formally.

These groups never gained formal recognition by the pope, but local churches encouraged the behavior, even help establish the communities, called beguinages after the name Beguine. (The origin of "Beguine" is unknown; a theory that it came from a priest named Lambert le Bègue, "Lambert the Stammerer" seems unlikely.) Some of these communities were huge: The Beguinage of Paris had 400 women, one in Ghent had thousands of members.

Eventually the Beguines fell out of favor, especially after the Council of Vienne; why that happened will be the subject for tomorrow.

Jacques de Vitry

It seems unfair that I mention Jacques de Vitry here and here and here, and don't really tell much more than he was a cardinal. He was actually an important figure in his lifetime, a historian of the Crusades and a theologian.

Born at Vitry-sur-Seine (hence the surname) near Paris about 1160, he studied at the recently founded University of Paris. After an encounter with Marie d'Oignies, a female mystic, he was convinced to become a canon regular (a priest in the church, as opposed to a monk), so he went to Paris to be ordained and then served at the Priory of Saint-Nicolas d'Oignies. He strongly preached for the Albigensian Crusade.

On the other hand, he was fascinated by the Beguines, a lay Christian group that operated outside the structure of the Church, and asked Honorius to recognize them as a legitimate group.

His reputation was such that in 1214 he was chosen bishop of St. John of Acre, in the Latin kingdom of Jerusalem. From that experience he wrote the Historia Orientalis, in which he recorded the progress of the Fifth Crusade, as well as a history of the Crusades, for Pope Honorius III. He never finished the work. Besides leaving many sermons, he also wrote about the immoral life of the students at the University of Paris. 

In 1229, Pope Gregory IX made de Vitry a cardinal. A little later he died (1 May 1240) while still in Jerusalem. His body was returned to Oignies. His remains were held in a reliquary. In 2015, a research project determined that the remains in the reliquary likely were, in fact, de Vitry's. Forensic work on the skull and DNA evidence contributed to a digital reconstruction of his head and face.

The Beguines were only mentioned here briefly, and deserve more attention. They will come next.

Christina the Astonishing

Christina was born about 1150 in Belgium, the youngest of three daughters. She was raised by her two older sisters from the age of 15 when their parents died. Her life would have been spent as a shepherdess, except a seizure at the age of 21 was so severe it left her in (we must assume) a cataleptic state. Everyone assumed she was dead.

At her funeral, during the Agnus Dei, she suddenly rose up from her opened coffin with great vigor. It is reported that she rose in the air up to the rafters of the church. The priest told her to come down; she landed on the altar and announced that she had seen heaven and hell and purgatory, and had been returned to earth to pray for those stuck in purgatory.

According to Dominican professor of theology at Louvain Thomas de Cantimpré, who wrote a biography after interviewing witnesses, including Cardinal Jacques de Vitry, her life changed radically from that point. She claimed she could not abide the odor of sin she smelled on people, and would climb trees or levitate to avoid them. She started sleeping on rocks, wearing rags, and seek other forms of deprivation or mortification.

She would stand in the freezing water of the river Meuse, roll in fire without harm, hang out in tombs (according to the report by Vitry). She would claim at times to be leading recently deceased to purgatory, and leading souls from purgatory to heaven. Her neighbors had differing opinions: some called her a holy woman touched by God, some said she was insane. The prioress of the nearby St. Catherine's convent remarked that Christina was always docile and obedient when the prioress asked her to do something, regardless of her bizarre behavior at other times. She lived her remaining days at St. Catherine's.

Although never formally canonized (and therefore sometimes referred to as Blessed Christina instead of St. Christina), she was nevertheless added to the Tridentine calendar with a feast day of 24 July, the day of her death in 1224.

Jacques de Vitry has cropped up a few times over the years in this blog, but has never been discussed directly. I want to rectify that tomorrow.

Thomas of Cantimpré

Thomas of Cantimpré is one of those people for whom this blog exists: a significant figure in his day, all but forgotten in our time, who deserves a moment in the spotlight, however brief.

Born in a small town in Brussels in 1201, he was sent at the age of five to school in Liège to study the trivium and quadrivium. When he was 16, he was ordained a priest, but after 15 years at Cantimpré he entered the Dominican order and was sent to Cologne for more advanced studies in theology, which he did under Albertus Magnus. He moved a few more times, but near the end of his life traveled throughout Germany, France, and Belgium with the title "Preacher General."

Thomas wrote many works, some of which were copied again and again, and even published in later centuries. One of them, De natura rerum (On the nature of things), had 22 chapters ranging from human anatomy, sea monsters, "Monstrous men" of the East (including cynocephali), astrology, trees, animals, eclipses and planets, etc. He included in this encyclopedia information from Aristotle, Pliny the Elder, St. Ambrose, William of Conches, and Jacques de Vitry.

His other major work used a metaphor of bees in a hive to discuss moral and spiritual edification. Bonum universale de apibus ("Universal good for the bees") has one item I want to mention. Back here, we saw the Statute of Kalisz established that Jews could not be accused of blood libel, the kidnapping of children to use their blood for rituals. This was common for centuries. Thomas came up with a "logical" explanation of blood libel, or blood accusation. Thomas refers to the New Testament passage in Matthew 27:25, when the Jews tell Pilate "May his blood be on us and on our children." Jews killed Christians and used their blood, so the theory went, in order to release themselves from their ancestors' self-imposed curse.

He also wrote several biographies of saints, one of whom was born in Belgium like him. Let's talk about Christina the astonishing next time.

Dog-headedness

Folklores from all over the world include tales of dog-headed humanoids. The phenomenon is referred to as cynocephaly, from the Greek words for "dog" and "head."

The Greeks may have been influenced by Egyptian gods with canine heads, and not just the jackal-headed Anubis; Wepwawet (originally a war deity) had a wolf head, and Duamutef (a son of Horus) had a jackal's head. The Greek physician Ctesias wrote two books in the 5th century BCE, Indica and Persica, about Persian and Indian lands, of a tribe of Cynocephali:

They speak no language, but bark like dogs, and in this manner make themselves understood by each other. Their teeth are larger than those of dogs, their nails like those of these animals, but longer and rounder. They inhabit the mountains as far as the river Indus. Their complexion is swarthy. They are extremely just, like the rest of the Indians with whom they associate. They understand the Indian language but are unable to converse, only barking or making signs with their hands and fingers by way of reply... They live on raw meat. They number about 120,000.

Other Ancient Greek writers including Herodotus, likely influenced by Ctesias, reinforced this knowledge, encouraging the Middle Ages to accept that there were strange races living beyond Europe. (Greek writers also say there was a type of monkey that was cynocephalic; we now assume they had seen baboons.)

With this "knowledge" in hand, it was easy to accept that Cynocephali would appear in other accounts, such as that of two dog-headed saints, Ahrakas and Augani, who served the Coptic Saint Mercurius (3rd century).

The best-known dog-headed personage was St. Christopher, who was sometimes depicted in the Eastern Orthodox tradition as dog-headed. This was likely a misunderstanding of an expanded history for him that referred to him as a Canaanite; this was mis-read as "canine-ish" and resulted in him being portrayed as a Cynocephalus who came from their tribe.

St. Augustine of Hippo in his The City of God addressed the topic of the Cynocephali. He accepted that they might not exist, but if they did exist, were the human (which to him meant mortal and rational). If they were both mortal and rational, then they were human, and therefore could have come from nowhere but a line of descendants from Adam.

Ratramnus (died c.868), a Frankish theologian, was concerned about the Cynocephali, because if they were human, then it was obligatory to bring Christianity to them. 

Even Marco Polo mentions them:

Angamanain is a very large Island. The people are without a king and are Idolaters, and no better than wild beasts. And I assure you all the men of this Island of Angamanain have heads like dogs, and teeth and eyes likewise; in fact, in the face they are all just like big mastiff dogs! They have a quantity of spices; but they are a most cruel generation, and eat everybody that they can catch, if not of their own race.

The one medieval writer who personally encountered anything approaching Cynocephali was Ibn Battuta (who was mentioned in passing a week ago regarding the Richest Man of All Time):

Fifteen days after leaving Sunaridwan we reached the country of the Barahnakar, whose mouths are like those of dogs. This tribe is a rabble, professing neither the religion of the Hindus nor any other. They live in reed huts roofed with grasses on the seashore, and have abundant banana, areca, and betel trees. Their men are shaped like ourselves, except that their mouths are shaped like those of dogs; this is not the case with their womenfolk, however, who are endowed with surpassing beauty.

Between India and Sumatra is a tribe, the Mentawai, who practice the art of tooth sharpening. He may have encountered them.

Dog-headed humanoids were widespread in literature, mentioned in the Nowell Codex (that contains Beowulf); in a Welsh poem where King Arthur fights them in Edinburgh; lamented at by Charlemagne (in his biography) that he never had a chance to go to war against such a foe; in a Flemish Dominican's popular encyclopedic work corroborating their existence; and many more examples. After the European discovery of the continents west of the Atlantic Ocean, assumptions that the Cynocephali would be found were renewed.

But enough of that. Lots of options to move on from here, but I want to explore that Flemish Dominican who wrote some works that became very popular, based on the number of surviving manuscripts. Next time we will talk about Thomas of Cantimpré.

Saint Christopher

The patron saint of travelers, popular with surfers and anyone making a journey. His medals are still sold all over; if you check Amazon, you'll see several versions with many happy reviews. In the United Kingdom, wall paintings of Christopher outnumber any other religious figure [link]. But it's time to talk about some hard truths about Christopher:

It is possible he did not exist.

And why was he pictured with a dog's head?

If you know one thing about St. Christopher, it is the story that he helped carry a child across a river, only to find later that the child was Christ. The fact that his name actually means "Christ-bearer" suggests that this was a made-up example of Christian charity. (Consider as well the story of Jesus on his way to Calvary and the woman who wipes his face, only to find his image on the cloth; her name is Veronica, "true image.")

There was supposedly a martyr named Christopher who was killed in either the reign of Emperor Decius (249-251) or Emperor Maximus Daia (308-313). The fact that churches were dedicated to him does not prove his historicity. Pope Paul

But why the dog head? Well, a thousand years after the martyr first lived, the Legenda Aurea (The Golden Legend, a book of saints' tales) says he was a Canaanite originally known as Reprobus (again, a suspiciously apt name meaning "rogue" or "unprincipled person"). Reprobus strove to serve the mightiest lord available, and even served the devil, until at last he found Christ and converted. Then...

The pagan king of Lycia took him as a fool and beheaded him after torturing him. Before his ordeal, however, St Christopher instructed the king to make a little clay mixed with his blood to rub on his eye (which was blinded by an arrow that had been meant for St Christopher). The king did as he was told and said, ‘in the name of God and St Christopher!’ He was healed immediately and was converted to Christianity. St. Christopher performed his miracle in martyrdom. [link]

And this is why he is depicted with a dog's head in the Eastern Orthodox tradition, because they mis-read "Canaanite" for canineus (canine), and assumed he was a member of the race of Cynocephali, the dog-headed people.

And we will learn about them tomorrow.

The Canine Saint

A 1987 film, Le Moine et la sorcière (released in the USA as The Sorceress), tells the story of a Dominican Friar, Etienne de Bourbon, in search of heretics. In a small village he learns that women having difficulty with their pregnancy go to a woman who lives alone in the forest. She treats them with herbs, etc., and takes them to a place in the forest where there is a shrine to Saint Guinefort, where they undertake a ritual to promote safe childbirth. In death, Guinefort became a patron of babies.

In life, Guinefort was a greyhound.

The story is brought to us by Dominican monk Stephen of Bourbon (1180 - 1261) in 1250. A knight in Lyon left his baby to go hunting, secure that his faithful dog, Guinefort, would guard the child. When he returned, the dog's mouth was all bloody, the room a mess, the crib overturned, and the baby nowhere to be found. In a fit of sudden rage, the knight cut off Guinefort's head. Hearing a child's cries, they discovered him under the cradle, surrounded by the bloody body of a viper with dog bites all over it. Regretting his killing of Guinefort, they made a grave of stones surrounded with a grove.

Locals, learning of the dog's actions and martyrdom, visited the site more and more. It became a place to bring ill children, or mothers worried about the outcome of their pregnancy, to pray for the intercession of "Saint" Guinefort.

Finding this, Stephen of Bourbon records that he had the dog's bones disinterred and destroyed; the trees were burned down. He shows sympathy for the heroic dog so unjustly killed, but a dog saint? Not on his watch!

It was not allowed for a dog to become a saint, but was it possible for a saint to be a dog? Let me tell you about St. Christopher (yes, that one) tomorrow.

The Tridentine Calendar

The term "Tridentine" refers to the Council of Trent (1545 through 1563), the 19th ecumenical council of the Roman Catholic Church convened in response to the Protestant Reformation. 

Among other things, Trent determined the liturgical calendar (see illustration). Part of this process involved establishing definitive feast days for saints, which may not be altered or added to except by the pope.

In the process, it was necessary to decide definitively which saints deserved feast days or other types of mention. Pope Pius V (ruled 1566 to 1572) removed some names he considered insignificant, such as St. Elizabeth of Hungary (mentioned here) and St. Anthony of Padua (mentioned here). How to determine of saints were worthy of inclusion in the liturgical year, with their names to be specifically mentioned at Mass, was to rank them. The 13th century created a ranking system of Double, Semidouble, and Simple. Pope Clement VIII created the rank of Major Double in 1602. Over the centuries, popes added or subtracted (mostly added) saints' rankings to the calendar. What do these terms signify about the saint in question?

As it happens, we do not know why the word "double" is used; it may have to do with the antiphon (a chant used as a refrain) were doubled before and after the psalms. Another theory is that in Rome before the 9th century it was customary to have two sets of Matins (prayers at dawn) on major feast days. Whatever the origin, the importance of a saint's feast day could be designated (in ascending order) as Simple, Semidouble, and Double; the Double rank included further strata (in ascending order) of Double, Greater/major Double, Double of the II Class, Double of the I Class.

With "semantic satiation" occurring by now, and the word "double" looking and sounding strange to the reader, we have to ask "Why?" What need was satisfied by ranking saints' days?

Well, a saint's feast day had its own liturgy, unique from the ordinary Sunday Mass. If a saint's day feel on Sunday, which Mass do you celebrate? Easter had a special Mass; what do you do if Easter Sunday happens to fall on 17 April, the Feast Day of the 2nd century Pope Anicetus? Sure, he fought against Gnosticism and was (supposedly) martyred—and already has more than one mention in this blog—but is he worth more than Easter? Well, his rank is Simple, so no, Easter liturgy takes precedence. (Actually, Easter takes precedence over every saint; I just wanted an example of a floating holiday.) This overlapping of important days was called an "occurrence"; the lower-ranking day could be referred to as a "commemoration" during the liturgy of the higher-ranking day.

On an ordinary weekday, the priest celebrating Mass can choose to use a liturgy of his choice: either a normal "votive Mass" or Mass for the dead (if a funeral was needed), or he could choose the liturgy for martyrs Cosmas and Damian on 27 September.

There were so many changes to this system that going into more detail would require listing all the revisions over the years, so we will just jump to the later 20th century. Pope Pius XII in 1955 abolished the Semidouble rank, turning them all to Simples (making the choice of which liturgy to perform easier), and reduced all Simples to Commemorations (so no liturgy, just an "honorable mention" during Mass if desired). Pope Paul VI in 1969 further simplified the liturgical choices, eliminating Commemorations and reforming other ranks to Solemnities (truly important days involving the Trinity, or Jesus, Mary, Joseph, or VIP saints; these days include a Vigil), Feasts (pretty much just the Nativity and the Resurrection), and Memorials, most of which were optional.

Thousands of men and women were designated saints in the first 1400 years of Christianity, and at least one dog. Recent centuries trimmed down that list, recognizing that many were likelynot real people, but simply anecdotes intended to teach a moral lesson.

Except the dog; that one happened. You probably want that one explained.

The Saint Beneath the Stairs

The inspiration for the Waldensians was when Waldes heard a troubadour sing about St. Alexius of Rome, a man whose situation was similar to that of Waldes. Both were well-to-do, Alexius even more so.

The story goes that Alexius was born into one of the most prominent families in Rome in the 4th century, the son of Euphemianus, a Christian. The family was liberal with its wealth, with many offerings to the poor. Alexius grew up well-educated, steeped in a tradition of generosity, wanting for nothing; in turn, he was the pride and joy of his family.

By and by, his parents arranged a marriage to a young woman of great virtue and wealth. The wedding was grand and the wedding feast lavish. Later that day, however, Alexius was overcome with the urge to give up his wealth, his home, and his new bride. He went to her, giving her to take as tokens of his love jewels and riches. He then went to his own room, changed out of his sumptuous wedding garb, and left the household secretly. He went straight to the harbor and took the first ship to Edessa in Syria.

His disappearance caused his parents to send searchers high and low for him, but of course they never found him. He was living in voluntary poverty in Edessa, giving away all he had and clothing himself in rags. He fasted, slept for a few hours in the vestibule of a church dedicated to Mary, prayed all night, and spent an hour each day begging for alms. This style of living altered him so much that his friends and family would not recognize him. In fact, his parents' servants traveled as far as Edessa in search of the young man, and he was able to beg for alms from them without them recognizing him.

One day, the curate of the church where he resided heard a voice coming from the statue of Mary saying that the poor man in the vestibule was a servant of the Almighty whose prayers were very agreeable to God. The curate spread the word of this, and Alexius began to be visited and praised. This was the opposite of the humility he sought, and so he determined to leave Edessa. The first ship he took went to Rome. He was inspired by God to go to his father's house where, upon encountering his father, he said “Lord, for the sake of Christ, have compassion on a poor pilgrim, and give me a corner of your palace to live in.” Euphemianus, a pious man, took in the unrecognized son, instructing his servants to give him a place to stay and daily food. He was given a cubby under the stairs, where he stayed for 17 years, except for visits to church. Seeing his parents and bride still grieving for him was torturous, but he determined to remain anonymous, lest he be unwillingly returned to a life of luxury and leisure. When he felt his death was near, he went to Mass and Communion, went back home and wrote a brief biography of his years since his wedding night, folded it and held it in his hand. He then died peacefully.

Meanwhile, at Mass attended by Euphemianus and Emperor Honorius(384 - 423), and celebrated by Pope Innocent I (d.417), a voice was heard proclaiming that the servant of God at the house of Euphemianus was dead. The Pope and the Emperor accompanied Euphemianus to his house where they found the holy man dead, the paper held tightly in his hand until by praying the Pope was able to take it from him. They were all astonished at the reading. The house of Euphemianus was turned into the first church dedicated to Alexius.

Of course, as "detailed" as a story of a saint's life may be from 1600 years ago, we have to cast some doubt on it. There are several versions of this story. This is the Greek version. There I a Syriac version, and it seems likely that in Edessa there was a pious Roman-born beggar who was known to have given up a life of luxury. His legend grew over time and the Greek (Byzantine Church) version made Rome more prominent in the telling. The Eastern Orthodox Church venerates him on 17 July. The Tridentine Calendar of Saints in the liturgical year, however, however, has reduced the importance of his feast day over time from a Simple to a Semidouble, then a Double, and finally a Simple again in 1955. Now (as of 1960) it is a Commemoration.

...and since I assume you'd like to understand what all those terms mean, I suggest you come back to this blog tomorrow.

"Peter" Waldo

The first thing you'll notice is quotation marks around the "Peter" in the title. That is because Peter was likely not his name. For a long time after the founding of the Waldensians he was known only as Waldo, or Waldes, or Valdo, Valdes, Vaudès, de Vaux—there were numerous interpretations of the name. The first name was attached at least a couple hundred years after the Waldensians came to be, possibly because Peter in the New Testament is named by Jesus to take care of his followers.

An anonymous chronicle of about 1218 (so not too long after the founding of the group c.1173, and only a few years after Waldo dies in 1205, so perhaps fairly accurate), gives more detail regarding the founding:

And during the same year, that is the 1173rd since Lord's Incarnation, there was at Lyons in France a certain citizen, Waldo by name, who had made himself much money by wicked usury. One Sunday, when he had joined a crowd which he saw gathered around a troubadour, he was smitten by his words and, taking him to his house, he took care to hear him at length. ... When morning had come the prudent citizen hurried to the schools of theology to seek counsel for his soul, and when he was taught many ways of going to God, he asked the master what way was more certain and more perfect than all others. The master answered him with this text: If thou wilt be perfect, go and sell all that thou hast," etc.

Then Waldo went to his wife and gave her the choice of keeping his personal property or his real estate, namely, he had in ponds, groves and fields, houses, rents, vineyards, mills, and fishing rights. She was much displeased at having to make this choice, but she kept the real estate. From his personal property he made restitution to those whom he had treated unjustly; a great part of it he gave to his little daughters, who, without their mother's knowledge he placed in the convent of Font Evrard; but the greatest of his money he spent for the poor. A very great famine was then oppressing France and Germany. The prudent citizen, Waldo, gave bread, with vegetables and meat to every one who came to him for three days in every week from Pentecost to the feast of St. Peter's bonds.

At the Assumption of the Blessed Virgin, casting some money among the village poor, he cried, "No man can serve two masters, God and mammon." Then his fellow-citizens ran up, thinking he had lost his mind. But ... he said. "My fellow-citizens and friends, I am not insane, as you think, but I am avenging myself on my enemies, who made me a slave, so that I was always more careful of money than of God, and served the creature rather than the Creator. I know that many will blame me that I act thus openly. But I do it both on my own account and on yours; on my own, so that those who see me henceforth possessing any money may say that I am mad, and on yours, that you may learn to place hope in God and not in riches."

Other sources say the troubadour was singing a song about St. Alexius, who gave up his wealth to live in poverty like Jesus. Waldo puts is daughters into a convent, leaves his possessions to his wife, and began to travel Lombardy preaching the importance of poverty. He began to attract followers, and he and one of them traveled to Rome in 1179 to meet with Pope Alexander III. Waldo explained his primary beliefs: the value of voluntary poverty, the need for the Gospel to be in local languages, the belief in universal priesthood (that all men and women can preach the scriptures). Alexander approved the poverty, but not the preaching.

Waldo rejected the pope's declaration, and Waldensians continued to preach and grow followers, speaking out against other practices not found in the Bible: purgatory, indulgences, transubstantiation, prayers for the dead. They were persecuted for centuries for their beliefs—tortured, imprisoned, and killed—but they persevered to this day.

Who was this St. Alexius whose example inspired a successful merchant to make such a radical change? His story comes next.

The Waldensian Movement

The Waldensians are a Christian protestant group that originated in the Middle Ages and still exists, having survived—sometimes through severe persecution—for 800 years.

There was a time when they claimed to be older, claiming that they were established when St. Paul traveled to Spain. (Romans 15:15:23-28: “But now that there is no more place for me to work in these regions , and since I have been longing for many years to visit you,  I plan to do so when I go to Spain.") Some Waldensian groups believed they were founded in the tome of Constantine. Others claimed their origin with certain known reformers such as Claudius of Turin (a Carolingian reformer and iconoclast) or Berengarius of Tours, an intellectual at the cathedral school of Chartres in the 11th century. These have been debunked in favor of the real founder, Peter Waldes (although there are questions about him, as well).

Waldensians started in the 1170s in Lyon in France, supposedly when Waldes, a wealthy merchant, had a personal conversion moment and decided to give away all his personal property and started preaching "apostolic poverty" as the true way to perfection in Christianity. The Church agreed with their choice of poverty, but did not like that Waldensians rejected the authority of local bishops. Nor did Waldensians care for the Church's opinion on who was fit to preach. They also rejected many of the trappings of the Church not found in the Bible: indulgences, the Mass, purgatory, and the papacy.

The Waldensians were declared heretical by 1215 at the Fourth Lateran Council (Canon 3 of the Council was about them and the Albigensians and Cathars). Persecution had already: more than 80 of the sect had been burned in Strasbourg. Pope Innocent III offered them (and the Cathars) to return to the Church's good graces by giving up some of their more radical ideas; those who did were renamed "Poor Catholics." Those who did not were subject to persecution, along with any other reform-based movement that did not conform.

1251 saw Waldensians in Toulouse massacred and the town burned down. Twenty-two villages in Provence were massacred when King Francis I of France decided to punish religious dissenters.

Later centuries saw worse treatment of the Waldensians. Pope Innocent VIII issued a bull for their extermination in 1487. The archdeacon of Cremona organized a crusade in the Piedmont that devastated the area and caused many to flee, until the Duke of Savoy intervened to prevent the further turmoil in his lands.

Besides persecution, however, they also embodied perseverance. These "proto-Protestants" are distinguished from the Protestant movements o the Renaissance because they did not record formal arguments against established Church doctrine, choosing to keep their practices simple and Bible-based. They persisted, and the 16th century found them most closely aligned with Calvinism.

Even after that, in January 1655, a less-admirable Duke of Savoy tortured and killed hundreds of Waldensians in what is called the Piedmont Easter. Twenty years later Louis XIV of France began a campaign to force Waldensians to become Catholics. A few years later, three days of combat resulted in 8000 surviving Waldensians (2000 were killed) thrown into prison.

It was not until 1848 that the Edict of Emancipation gave the Waldensian Church legal and political freedom. Pope Francis visited the Waldensian Church in Turin, Italy and apologized for the past actions of the Church.

Their logo (shown here) has a Latin motto that means "a light shining in darkness."

Tomorrow I want to tell you more about their origin, and their founder.

Medieval Sociology

Sociology, the study of the development, structure, and functioning of human society, is probably best done when the sociologist can observe the society in question. Studying societies from centuries ago relies on written records—which are not always accurate or objective—and on assumptions. Different historians and sociologists, therefore, described the social and political structure of the Middle Ages from their own points of view.

Karl Marx, for instance, considered the Middle Ages significant as a step in social evolution: the social relations stablished through the feudal system determined modes of production. Max Weber (1864 - 1920, German sociologist), on the other hand, saw the feudal relationship to a lord as less important than the rise of the "occidental city" which developed in the West.

[Weber] saw in the history of medieval European cities the rise of a unique form of "non-legitimate domination" that successfully challenged the existing forms of legitimate domination [such as lords and kings—Tim] that had prevailed until then in the Medieval world. This new domination was based on the great economic and military power wielded by the organised community of city-dwellers ("citizens"). [The Max Weber dictionary: key words and central concepts]

(Much of sociology, after all, refers to "in-groups" and "out-groups." It may be of interest while discussing the rise of cities to note the difference between the terms citizen and denizen. The former comes into use in c.1275-1325 and refers to a native of a nation or city. The latter does not appear until c.1425-1475 and refers to a non-native inhabitant, suggesting a distinction being made in city-dwellers to those who "belonged" and those who did not.)

A 1995 article points out that these two opinions "marked simultaneously the begin­ning and the end of sociological inquiries into medieval culture, since sociologists have shown little interest ever since." [link] The author claims the period between 500 CE and 1500 CE was remarkable for many changes, not least of which was the shift from a "gift and barter" system to a profit-based economy that led to "the splendid display of wealth and powering the urban centers of trade." Also, that the rule in cities was far more stable than the previous rule by what Weber called "legitimate" systems.

The article outlines one of the issues with sociological study of the Middle Ages being that the chief source of records has a clerical bias, and offers no information on the everyday lives of ordinary men and women. The author uses the Waldensians to illustrate. The Waldensian movement was a lay religious movement of those aforementioned ordinary men and woman. What we learn about them, however, comes from clerical references that focus on the leaders of the movement, not the rank and file, and from to their "peculiarities," and from the records of the Inquisition that are designed to underscore practices considered vulgar and heretical.

The sociological study of the Middle Ages is fraught with error caused by assumptions due to the enormous gaps in information and understanding. This can also offer the would-be scholar a chance to treat it as clay to be molded according to his or her whims and interests, which can be tempting, but ultimately must be viewed with a critical eye.

I producing this post, I realized that I have hardly explained the Waldensians, a widespread lay religious movement that lasted centuries after its founding. I shall rectify this omission next time.

Ibn Khaldun

Ibn Khaldun (alias Abū Zayd ‘Abd ar-Raḥmān ibn Muḥammad ibn Khaldūn al-Ḥaḍramī) was born 27 May 1332 in Tunis. He was a Muslim Arab from a well-to-do family whose later works, both autobiographical and historical, provide modern scholars with some of the best available information on his time and the Ottoman Empire. When he was 17 years old, his parents both died from the Black Death. They had enabled him, however, to study with some of the finest teachers available, which helped determine the course of his life.

Part of that life was spent in government service, as described in this post from a few months ago. He wrote about the world around him, giving us insight into the history of his part of the world here.

His most enduring contribution to scholarship may have been the Muqaddimah, (Arabic "Prologue"). In it we find the first literature on sociology. He introduces the concept of social asabiyyah, (Arabic "tribalism" or "social cohesion" or "nationalism"); asabiyyah is either rising or falling, and societies go through these cycles. He points out that dynasties usually have the seeds of their own downfall, becoming complacent in their power and authority, allowing a peripheral asabiyyah unit to eventually take over. (A good example of this is how the "Mayors of the Palace" grew more powerful than their bosses, the Merovingian kings, and became the Carolingian dynasty.)

He also wrote about the relationship population growth and economic growth:

When civilization [population] increases, the available labor again increases. In turn, luxury again increases in correspondence with the increasing profit, and the customs and needs of luxury increase. Crafts are created to obtain luxury products. The value realized from them increases, and, as a result, profits are again multiplied in the town. Production there is thriving even more than before. And so it goes with the second and third increase. All the additional labor serves luxury and wealth, in contrast to the original labor that served the necessity of life. [source]

He also explained the basis of supply and demand:

The inhabitants of a city have more food than they need. Consequently, the price of food is low, as a rule, except when misfortunes occur due to celestial conditions that may affect [the supply of] food. [source]

Supply-side economics, the idea that lower taxes will lead to economic growth, also shows up in his theories:

It should be known that at the beginning of the dynasty, taxation yields a large revenue from small assessments. At the end of the dynasty, taxation yields a small revenue from large assessments. [Laffer Associates (November 11, 2003)]

This is known in modern times as the Laffer Curve, but even Arthur Laffer gives credit to Ibn Khaldun!

He spent much of his later life teaching. In 1384, the Egyptian sultan named him the Grand qadi (judge of Sharaia law) in Western Africa. Sadly, in that same year his wife and children died when their ship sank off Alexandria. His final years were spent writing his autobiography and teaching in Cairo. He died 17 March 1406.

All this talk of sociology brings up the question: what do sociologists think of the Middle Ages? How do they analyze cultural trends and practices centuries removed from being able to observe medieval society? There are different approaches, which I'll talk about next.