Remarks in Regard to the Distinction of the People Called Albigenses Or…

I think it necessary here to insert a caution, which I ask to be kept in mind wherever the Albigenses and Waldenses (who are brought in as witnesses of our faith) are spoken of: namely, that we speak here only of such people as, besides confessing their faith and ours, the most holy faith, in the points necessary to salvation, were opposed to war, and who willingly and patiently, as defenseless sheep of Christ appointed for the slaughter, entered the path of death through the many torments inflicted on them by the enemies of the faith, to the glory of God, the edification of their neighbor, and the salvation of their own souls.

It is true that in ancient histories mention is made of people who, though improperly, were called Waldenses or Albigenses, and who resisted, and indeed killed their enemies; but of such we do not speak here; in fact, all of whom there is reason to think this, we would definitely pass by.* [n426-1]

It must also be noted here that the princes who had taken the defenseless Albigenses and Waldenses under their protection, and even their soldiers, were sometimes (through sheer ignorance) called Albigenses or Waldenses, simply because they protected them. However, we do not speak here of these, but only of those who, according to their confession, lived peaceably and meekly under their protection.

That many of them lived, as defenseless sheep, under the government of such princes, and that for this reason war was sometimes waged by their enemies against these princes, so that the one had to suffer with the other, is clear from the accounts of the ancients. However, we have distinguished between them to the utmost of our ability, so that as far as we know, not one of those whom we have named as martyrs had any part or lot in revenge, much less in war.

Besides this, I will briefly bring forward from ancient writers, for the benefit of the truth seeking reader, several arguments showing that the Waldenses and Albigenses lived defenselessly and in all quietness under the protection of their magistracies; and that because of this these magistrates were also called Waldenses and Albigenses, and war was waged against them; and that these magistrates, when they resisted, were the cause that it was said that the Albigenses or Waldenses had resisted, and indeed had actually fought.

First Argument. Abraham Mellinus, from Innocent the Third, epistle 84, states: That the pope, by letters as well as by legates, gave orders throughout France, to the ecclesiastics as well as to the seculars, to exterminate the Albigenses; but Raymond, count of Toulouse, had already taken it upon himself to defend the Albigenses. For this reason Pope Innocent wrote to the Archbishop of Narbonne, and to other bishops, abbots, and prelates, and among these especially to Radulph, canon of Narbonne, and also to the abbots of the great valley, and of Cisteaux, that they should speak to the count and persuade him to persecute the heretics (that is, the Albigenses); but that if he rejected their counsel, they should excommunicate him; both of which took place. Second book, folio 449, column 1.

Second Argument. Chassanion states: That shortly after the departure of the count of Toulouse and the King of Aragon, the abbot of Cisteaux, first legate of the pope, sent the bishop of Toulouse in France to preach the crusade against Count Raymond, and to stir up the whole world against him and his country, saying that he rebelled against the (Roman Catholic) church, and protected all the heretics (namely, the Albigenses) that were within his territory. Chassan. Hist., book 3, chapter 10.

Third Argument. The legate of the pope summoned Raymond, count of Toulouse, to Arles, indicating that his case (namely, his protecting the Albigenses) would be considered there. When he came, several articles by which he was to be governed were laid before him; one of which was: That he should expel from his territories all the heretics (namely, the Waldenses, who lived quietly and peaceably under him), together with their adherents, friends, and kindred. Also: That he should deliver up into the hands of the legate, and of Count Montfort, all those whom they should name to him (namely, those who professed the same belief), so that they might do with them as they pleased; and this within one year. Chassan., Hist. Alb., book 3, chapters 9 and 10. A. Mell., folio 455, column 1.

Fourth Argument. Robert of Auxerre closes his Year book with the papal excommunication against Raymond, count of Toulouse, whose territory was given as a prey to all who wanted it, because he was found (says the writer) to show favor and give help to the heretics (the Albigenses and Waldenses), and was therefore declared a renegade from the faith and an open enemy of the (Roman) church. Chron. Altiss., in the year 1211; died in the year 1212.

Who does not see that this Count was excommunicated simply because he allowed these so-called heretics, termed Albigenses and Waldenses, to live under him? And it was on this account that his whole territory was given for a prey.

Fifth Argument. In the year 1212 the city of Penne, or Pene, in the territory of Aix la Chapelle, was besieged by the count of Montfort; but before the enemy arrived, the governor burned the suburb, and retreated with his people into the citadel. Finally the city was taken, and seventy soldiers who were in it (the writer says) were hanged; but all the rest (namely, the defenseless) who held to the error of the Albigenses were burned. Thuan. Hist., book 6, in the year 1550. Forte ex Vincentio Bellovacensi and Petro Sarn. [n426-2]

From this also it is certainly more than evident that the Albigenses lived quietly under their magistrates, and offered no resistance to the enemies; and so they were not hanged, like the conquered soldiers, but burned as heretics.

Sixth Argument. "Thus the Count of Montfort," writes Paul Emilius, "scoured the whole country, and brought all the cities and castles, especially in Agenois and Rouergue, under his power. Not because they all held an ungodly doctrine (that is, were Albigenses), but so that they might not be able to protect or assist the ungodly," that is, the heretics, as they called them. Hist. Gal., book 6, in Phill., Aug. 2.

Here it is also evident beyond contradiction that the Albigenses who lived under those magistrates not only carried no arms, but also held a belief entirely different from that of their authorities; for otherwise both would have been called by the same name, that is, ungodly. As it is, only the Albigenses are called ungodly, while of the magistrates it is stated that they did not hold this doctrine; although sometimes the magistrates and the subjects were called by the same name, as has been said.

Seventh Argument. This is still further confirmed by the words with which the Dominican friars in those times used to close their sermons, saying: "Behold, here you can see, most beloved, how great the wickedness of the heretics (the Albigenses) is; and what is still more, they have accepted the protection of the secular lords." hinbert. Burgund. Sean.., part 2, sermon 64. [n426-3]

From this, and from similar passages which we might bring forward, it is sufficiently evident that it was not the Albigenses or Waldenses, but the magistrates under whom they lived, who took up arms and carried on war; and so they do wrong who confuse the Albigenses with their magistrates, and lay to the charge of the Albigenses, whether through ignorance or on purpose, what their magistrates did. Their own confession has already been given; in which they confess: That they follow the example of Christ, who exercised no temporal jurisdiction or dominion.

Eighth Argument. But, for still further proof of this matter, we will add the following, contained in the Introduction to the Martyrs' Mirror, edition 1631, page 50, column 1: "In the year . . . there existed in Toulouse in France the Albigenses, so called because they arose chiefly in the province of Albi; otherwise they were of the same doctrine and belief as the former (the Waldenses); so it may be presumed that they were one people, even though they are called by different names." [n426-4]

"Baronius writes that their belief, among other things, was: That infant baptism was not necessary to salvation; that an unworthy, sinful priest could not administer the sacrament; that no one might become a bishop who was not blameless; that no churches ought to be built to the honor of God or the saints; that confession (of sins) could be made to anyone; that it was not lawful to swear any oath, and so on; all of which things they said could be found in the New Testament, to which alone they held." From Baron., in the year 1176, numbers 1, 2, and 3.

Continuing, we find in the aforementioned Introduction (same page, column 2), regarding their views against war, and in refutation of those who charge this against them, the following words: "For this reason we must also consider that when we read here of the wars waged against them, and of the resistance which they offered, this . . . is to be understood of the princes and magistrates who took them under their protection, such as the King of Aragon, the count of Toulouse, the count of Foix, and others; and further, of those who were employed under the authority of the aforementioned persons. But it is neither probable nor reasonable that such people should be counted among them, who, according to Baronius, regulated their conduct only by the New Testament, which they observed so strictly that they would not even swear an oath, which is much less than to engage in war."

This is confirmed by what Baronius says, namely, that war was waged by the pope and his adherents against the aforesaid princes, for the reason that these princes would not persecute the Albigenses and expel them from their territory; but when this was done, after the said princes had been brought into subjection, the Albigenses, he writes, soon became extinct. Bar., in the year 1210, number 3, and 1228, number 3.

This could not have been the case if so numerous a people had opposed their persecutors with force of arms. Introduction, page 51, column 1.