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This paper endeavors to examine the mechanisms by which the crown of France was able to subsume the region of Languedoc in the wake of the Albigensian Crusade in the thirteenth century. The systematic use of Catholic doctrine and an inquisition run by the Dominican Order of Preachers allowed France to dominate the populace of the region and destroy any indigenous social, economic, and political structures.

The cathar heresy in southern France Abstract: This master's degree work deals the history of the cathar heresy in the area of southern France from the mid-12th century to the 1st third of the 14th century. It supplies the minute description of the historic events, that influenced the development of the cathar church and trace the changes in the political, religious and social sphere that accompanied it. The work sketches out the base of the cathar doctrine along with the structures of the cathar ecclesiastic hierarchy. On the base of the accessible sources and literature, it takes aim in charting the fates of the cathar heresy from the point where it first emerges in the historical sources, through the period of its development in the space of Occitania and the crusade against cathars, as far as its slow destruction during the activity of the papal inquisition. The work tries to handle the social and political phenomena, which partook in the development of the heresy and describe the change they undertook in the era of its persecution. This works brings new impulse for the study of the issue of the history of the cathar heresy and its relation with other heretical groups into the Czech academic sphere. Key words: cathars, heresy, Middle Ages, history of France, crusade, inquisition

This study will use Pelhisson’s account of the Toulouse inquisition of 1230-1238 as a case study into the causes of the inquisition, the mindset of the Dominicans who carried it out, and the institutionalization of the inquisition process.

This paper endeavors to examine the mechanisms by which the crown of France was able to subsume the region of Languedoc in the wake of the Albigensian Crusade in the thirteenth century. The systematic use of Catholic doctrine and an inquisition run by the Dominican Order of Preachers allowed France to dominate the populace of the region and destroy any indigenous social, economic, and political structures.

Our perception of the Holy Grail is, for the most part, the result of orthodox views that have dominated literary interpretation. However, the first appearance of the Holy Grail in literature does not conform to the orthodox rules and traditions. In fact, the narrative of Perceval is filled with evidence that points to a very different form of Christianity, one that would have been considered heretical at the time that Chrétien de Troyes was writing it. The twelfth century in France is often called the "Golden Age" of heresies. As Manichaeism and Bogolism swept through the country, they gave birth to a new heresy, that of Catharism. A defining factor shared by these three heresies is dualism, a belief in two gods, one being good and the other evil. These beliefs can all be traced to early Christianity and to groups who believed that they were the true followers of Christ. This study seeks to look at evidence of these beliefs in Perceval, while showing at the same time the implausibility of an orthodox interpretation. Research for this study extends to the beginnings of Christianity, more specifically to Gnostic beliefs. It also looks at other religious influences in France in the eleventh and twelfth centuries, and at the Cathars. It examines what little we know about Chrétien de Troyes and the likelihood that he was influenced by heretical beliefs. In conclusion, it offers a new perspective on the Grail narrative and the mystery that surrounds Chrétien's famously unfinished work. Through exploration of knowledge, the treatment of women, and the famous "grail" scene, we demonstrate the prevalence of Gnostic influences, and how these influences were likely to occur at the time. Although the true essence of the Grail may always remain a mystery, this study offers an "unorthodox" outlook on what has become a predominantly "orthodox" symbol.

The purpose of the study is to present a valid definition of how the struggle against the Cathars was portrayed in papal propaganda between 1179-1236. This is seen as important because of the contradictory state of research and deserves an answer. One line in the research field claims it was a genocide, another claims it was not and another line claims that the whole idea of a genocide definition in this struggle is anachronistic. This study seeks to explore how this struggle against the Cathars could be explained in its time as well as an explanation for our time.   The results shows that the main goal was to defend the Church and its unity, one sub goal was to convert and to offer opportunities for renunciation, and another sub goal was annihilation. The sources admit that both an eradication of the view if self and of the collective group were a general line. The Cathars could make an apology, if they did they escaped death. The study claims it was not a genocide because of this. But an intention was eradication. This is seen as a tenable historical definition. It´s an example of religious persecution in it´s most violent form.  The study further claims that the organization and planning were systematic in order to accomplish the goals. There are some aspects of these results that indicate that new knowledge has been presented. The society was characterized by religious intolerance, the actions of the papacy must be seen in this context.

This thesis aims to provide a critique of the conclusions of Gershom Scholem regarding the potential for ‘Gnostic’-Kabbalistic filiation, and to establish whether, in light of the available evidence, Scholem’s arguments (which have yet, to my mind, to be sufficiently challenged) can be reasonably supported. I strive to offer an arguably clearer definition of the relevant taxonomic terms than is often presented in scholarly analyses of this question, whilst also arguing for the applicability to this debate of certain pertinent methodological approaches drawn from the wider school of comparative mythology. As such, I also attempt to establish a clear methodology for judging the probability of the genetic descent of one ‘system’ from another, viz. that perhaps the most logical method for assessing potential similarities between different ‘systems’ is to assume in the first instance that all correspondences identified are essentially coincidental, dismissing this assumption only if one can identify a high level of exactness in these comparisons (such as would render pure coincidence relatively improbable) and/or establish a secure chain of transmission between two sources, a chain which renders the transmission of ideas not only possible but indeed probable. Applying this methodology to certain potential routes by which second century ‘Gnostic’ thought might have been transmitted to the origin point of the medieval Kabbalah, I attempt both to demonstrate the wider applicability of such a methodology beyond the narrow question of ‘Gnostic’-Kabbalistic relationships, and to illustrate the serious difficulties with advancing any of these potential routes as a reliable source for the transmission of ‘Gnostic’ ideas to the Kabbalah. Rather, I argue that it may be more logically defensible, in the absence of clear source evidence, to ascribe such correspondences as are located purely to coincidence, albeit a coincidence perhaps somewhat tempered by certain observations regarding the relative ubiquity of certain concepts and modes of thought.

La tesi tratta delle circostanze della fondazione del convento dei frati Predicatori di Bergamo, che ebbe inizio attorno al 1220. Tale fondazione si inserisce in un ampio progetto di diffusione dell’Ordine dei Predicatori concepito dal cardinale Ugo d’Ostia in collaborazione con il fondatore Domenico di Caleruega. Ugo stesso nella sua seconda legazione apostolica in Lombardia pose le basi per la realizzazione di questo progetto. Il convento di Bergamo fu il primo ad essere fondato grazie alle relazioni che vi erano tra il vescovo locale Giovanni Tornielli e la sede apostolica e grazie anche alla presenza di Guala de Roniis, un frate Predicatore di origini bergamasche, anch’egli conosciuto dagli ambienti della curia papale. / This dissertation deals with the foundation of the convent of the Preacher Friars in Bergamo, which started around 1220. This foundation was part of an ample project to spread the Order of Preachers, drawn by Cardinal Hugh of Ostia in a joint effort with the founder Dominic of Caleruega. Hugh of Ostia himself laid the foundations of this project during his second apostolic legation in Lombardy. The convent of Bergamo was the first to be founded probably because of the friendship between the local bishop, Giovanni Tornielli and the Holy See, and also thanks to the presence of Guala de Roniis, a bergamask Preacher, who was known by the Roman Curia.