DOCSLIB.ORG

Proquest Dissertations

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Proquest Dissertations UNIVERSITE DE SHERBROOKE Les Templiers et leur proces : boucs emissaires ou culte esoterique? Par David Bergeron Memoire presente a la Faculte de theologie, d'ethique et de philosophie en vue de l'obtention du grade de Maitre es arts (M.A.) Maitrise en theologie, cheminement recherche Fevrier 2008 Vf - ??.< Library and Bibliotheque et 1*1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-42931-0 Our file Notre reference ISBN: 978-0-494-42931-0 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, prefer, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these. this thesis. Neither the thesis Ni la these ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent etre imprimes ou autrement may be printed or otherwise reproduits sans son autorisation. reproduced without the author's permission. In compliance with the Canadian Conformement a la loi canadienne Privacy Act some supporting sur la protection de la vie privee, forms may have been removed quelques formulaires secondaires from this thesis. ont ete enleves de cette these. While these forms may be included Bien que ces formulaires in the document page count, aient inclus dans la pagination, their removal does not represent il n'y aura aucun contenu manquant. any loss of content from the thesis. •*• Canada RESUME DU MEMOIRE Cette etude analyse la nature des temoignages repertories dans les proces-verbaux de la Commission apostolique de Paris (1309-1311) enquetant sur l'ordre du Temple en tant qu'entite morale pour en juger d'un possible en fait de a-dogmatisme en son sein. Justifiee par la qualite heuristique des sources, une comparaison entre le contenu des temoignages et le construit theologique du sorcier - outil inquisitorial - permet d'en juger du degre de culpabilite du Temple. Une distanciation qualitative - refletee quantitativement - des temoignages par rapport au construit signifierait 1'inherence au Temple de la preuve operatoire a sa suppression, celui-ci s'averant source d'elements a- dogmatiques d'imposition pour fin de temoignage - et de suppression. La faible adequation qualitative - nuancee quantitativement - entre les elements centraux au construit - lies au pacte demoniaque et au malefice - et ceux repertories dans les temoignages templiers conclut a une preuve inherente a l'Ordre. Est avancee la probabilite d'un esoterisme initiatique homosexuel a-dogmatique templier. REMERCIEMENTS Un projet de Pampleur de celui present necessite, de par sa demande en fait d'effort academique, mais surtout de par les incertitudes inherentes a son contenu, qu'impose l'approche analytique et emanant des resultats conclusifs - incertitudes se voulant fruit de la thematique, des sources et du questionnement -, aide, soutien, inspiration et interrogations necessitant subsequemment reflexion et analyse chez le chercheur. Ces elements se voulant fournis par l'entourage academique de ce dernier, plusieurs remerciements sont de mise, toutefois, non tant sur ces points precis que pour 1'acceptation desinteressee d'un etudiant cherchant desesperement a transcender les limites restreintes de son pietre « moi » pour en arriver a actualiser dans les faits une vie meilleure, non restreinte de par Punicite du sujet en son individualite d'etre, mais projetant plutot son regard - et son etre - vers un horizon franchissant les bornes egoi'stes du moi pour atteindre celles d'un « doit etre », celles de la vertu. Ainsi est-il moins question d'un projet, d'une reussite, d'une realisation - quoiqu'il y ait - que d'une deontologie appliquee, d'un imperatif categorique actualise, d'un principe concretise, non pour l'individu qui l'applique et moins pour ses implications immediates que pour ce principe en soi, pour lui-meme, et ce seulement parce que juste, parce que « bien », parce que « beau ». Ce principe : ne point promouvoir et reconnaitre l'incompetent, le mediocre et l'injuste, mais tendre vers une moralite desinteressee, vers un bien en soi, vers un « doit etre », un transcendant, un excellent. Celui-ci, au sein du departement d'etudes classiques de l'Universite Bishops, et evidemment au sein de la Faculte de theologie, d'ethique et de philosophie de l'Universite de Sherbrooke, il l'a trouve. Et ce premierement en Mme Patricia Coyne qui, stupefaite lorsqu'un etudiant detenant une maitrise apparut devant elle pour des etudes de niveau baccalaureat, sut faire fi de l'apparente incongruite et maintenir - sa specialisation en etudes romaines rend la chose logique... - un comportement stoi'que et une prise de responsabilite sans faille. Ensuite, M. Daron Westman qui, avec son expertise en latin, sut depanner l'auteur plus d'une fois pour des passages se voulant des plus « bloquants »; M. Westman, I still think that the Bacchae represents Euripides' conception of the divine.... Egalement, l'auteur veux remercier Messieurs Pierre Noel, Marc Dumas, Louis Vaillancourt, et son futur 3 directeur au doctorat en histoire, M. Claude Gelinas, pour les nombreux cours donnes et la possibility de produire en ceux-ci des travaux qui le rejoignent en ce qu'il est proprement : un historien - historien qui, par ces cours, s'est vu initie au traitement d'un materiel quelque peu plus abstrait que ce dont il etait jusqu'alors habitue. Enfin, et principalement, doit-il remercier M. Patrick Snyder qui a su maintenir un professionnalisme exemplaire et une ponctualite dans les corrections sans faille, elements n'etant que preuves de la qualite de theologien, d'intellectuel, mais surtout d'etre, qu'il est. L'auteur, il l'a toujours reitere, n'a pas fait une maitrise pour lui, mais pour l'autre envers lui, pour que cet autre prenne ses responsabilites a son egard, non pour lui-meme, pour en beneficier d'une quelconque maniere, mais parce qu'en soi, c'est ce qui est bien, juste, excellent; pour que la chose en soi se concretise pour elle meme; cette excellence, M. Snyder l'a actualise; ce projet, c'est en quelque sorte le sien, car l'auteur, 1'ayant fait pour l'autre envers lui-meme, l'a fait en quelque sorte pour son directeur, pour que tout au long s'actualise a son egard - celui de l'auteur - une deontologie disinteressee. II en fut ainsi! C'est d'un possible - d'un devoir - en fait d'excellence de l'autre envers lui qu'emane la possibilite ontologique du projet. II se veut maintenant moralement justifiable pour l'auteur, et ce parce qu'il peut de meme moralement et sur le plan deontologique reconnaitre l'experience vecue, de poursuivre. En ce qui le concerne, terminons sur ces mots : L'autre jour, quelqu'un lui demandait: qu'est-ce qui « fait » une civilisation, qu'est-ce qui la cree? Voici ce qu'il lui a repondu : Mon cher ami, commence par obliterer de ta tete toutes les especes de forces demographiques, economiques, traditions culturelles, la crasse des phenomenes de masse ou des tendances politiques, et fait plutot ceci: regarde attentivement sur la mosai'que de la maison du Faune a Pompei l'expression d'Alexandre a la bataille d'Issos, ou son regard fixant un horizon sans fin sur un de ses bustes : en aurait-il eu jamais assez, voire aurait-il jamais accepte d'en avoir assez? ; informe-toi sur le suicide de Caton d'Utique et pose-toi cette question : s'est-il suicide parce qu'il voyait son avenir fichu, ou parce qu'il se refusait de reconnaitre Pinacceptable en la fin de la Republique, soit que son petit moi survive a celle-ci? ; admire une statue equestre de Richard ler, son expression chevaleresque, sa posture tendant vers une noblesse et un courage « plus grands que 4 noble »; renseigne-toi sur Colomb, sur le fait qu'il n'aurait jamais « plie » a quelconque offre princiere tant que ses trois conditions - etre nomine amiral de la mer Oceane, vice- roi des Indes et terres decouvertes, en plus de recevoir 10% des revenus obtenus via 1'exploitation de celles-ci -, octroyees a lui et ses descendants, n'auraient point ete acceptees, et ce meme si il se voyait en cours de route crever dans sa demarche; observe bien Churchill, avec son cigare, et souviens-toi de sa resolution de ne jamais lacher prise, de ne jamais plier - Never give in. Never, never, never, never give in -, coute que coute, en ce dans les pires moments, lorsque tout semble sur le point d'etre perdu; prend tes informations sur Ernesto Guevara - le Che -, asthmatique et asphyxiant dans l'humidite tropicale en poursuivant la Revolution, jusqu'au bout, lui qui meme avec pouvoirs et interets capitalistes a terre aurait probablement poursuivi encore quelconque Revolution - comme Alexandre...jamais assez. Voila! Alors, mon cher ami, dit l'auteur, tu as ta reponse : ceux qui s' « integrent », ceux qui acquiescent, ceux qui « acceptent », les « mitaines », sont ceux qui entretiennent la cite, la civilisation; ceux qui s'y refusent, les « tetes de cochon » et « reveurs », sont ceux qui la creent, ceux qui la detruisent le plus souvent pour la creer, et ceux qui la sauvent; d'eux et seulement d'eux emane son possible! Lennoxville, le 2 fevrier 2008 D.B.
Load more

Recommended publications
  • 1 Templars in the Chartrain (1120-1312)
    1 TEMPLARS IN THE CHARTRAIN (1120-1312) 1. INTRODUCTION So many stories and legends presented as historical truth1 have been told, and still are told, about the Templars and Chartres that it is important to try to assess within our period of interest—the twelfth and thirteenth centuries broadly defined—who they truly were and what influence, if any, they may have had in the region and, in particular, on the design and building of the cathedral as is often stated.2 The spiritual force that gave rise to the Templars has to be sought in the great evangelical awakening of the 11th century, which lasted throughout the 12th century, and that we see at work in the creation of the eremitical movement. In the words of Chenu:3 Looking over the movement as a whole and despite crossbreeding in it, one can discern two basic patterns of foundation on the level of action in the church. One was a special adaptation of the Christianized feudal institutes of knighthood: the Knights Templar and the Knights of the Holy Sepulchre served, both within Christendom and on its frontiers, as a militia of Christ, with the approval and active support of St. Bernard. 1 We have to guard here against the myths surrounding the Knights Templar, what Tyerman (2004, 3) calls “their popular elevation into a sinister, cultic, secret society, guardians of ancient mysteries, precursors of the Freemasons.” This, he says “reflects a false history… championed by…conspiracy theorists allied to cool money sharks bent on commercial exploitation of public credulity.” That is indeed wise and needed advice given the proliferation of books purporting to reveal the secrets and “codes” of enigmatic, shadowy organizations, not to mention films and entertainment exalting “chivalric feats.” However, the baby shouldn’t be thrown out with the bath water either.
    [Show full text]
  • Guillaume De Nogaret Et Lunel.Pdf
    Rédaction : Patricia Carlier , Docteur de l’Université d’Aix-Marseille. Chargée de Mission d’inventaire, de conservation et de valorisation des patrimoines. PETR Vidourle Camargue, 83 rue Pierre Aubanel 30470 AIMARGUES. Crédits : PETR Vidourle Camargue. [email protected] Inventaire des patrimoines. Thématique : patrimoine mémoriel, grandes figures Guillaume de Nogaret, un grand serviteur du royaume Une destinée singulière Originaire du Comté de Toulouse, Guillaume de Nogaret est né vers 1260 dans une famille de juristes et d’avocats enregistrée à l’Armorial de Toulouse qui donnera plusieurs capitouls 1. Guillaume de Nogaret apparaît pour la première fois dans l’entourage des Rois d’Aragon à Montpellier où ils ont fondé l’université de Montpellier en 1289. Guillaume de Nogaret y crée la chaire de Droit romain qui porte encore son nom et qui fut occupée par Georges Frêche à la fin du XXe s. Fin légiste Guillaume de Nogaret a peut-être fait ses études à Bologne, car il s’inscrit dans la continuité de Placentin, professeur fondateur de l’école de Droit de Montpellier au XIIe s. qui fut auparavant professeur de Droit romain à l’université de Bologne. Liée à son poste, Nogaret reçoit la charge de juge mage à la Sénéchaussée de Beaucaire qui lui échoit dès 1293. C'est donc fortuitement qu'il est fondé à instruire divers procès essentiellement liés à l’implantation royale en baie d'Aigues-Mortes et au commerce du sel entre autres et qui visent à asseoir les revenus et les positions du Roi Philippe Le Bel à Montpellier et autour d’Aigues-Mortes, seul port sur la Méditerranée que possède le royaume.
    [Show full text]
  • Jacques De M Jacques De Molay
    Jacques De Molay Born 1240–1250 Franche-Comté Died 18 March 1314 Paris Nationality French Known for Knights Templar Coat of arms of Jacques de Molay Jacques de Malay (c. 1244 – 18 March 1314) [1] was the 23rd and last Grand Master of the Knights Templar , leading the Order f rom 20 April 1292 until it was dissolved by order of Pope Clement V in 1307. Though little is known of his actual life and deeds except for his last years as Grand Master, he is the best k nown Templar, along with the Order's founder and first Grand Master, Hughes de Payens (1070 –1136). Jacques de Malay’s goal as Grand Master was to reform the Order, and adjust it to the situation in the Holy Land during the waning days of the Crusades . As European support for the Crusades had dwindled, other forces were at work which sought to disband the Order and claim the wealth of the Tememplar’s as their own. King Philip IV off FranceF , deeply in debt to the Templars, had de Molay and many other French Templars arrested in 1307 and tortured into making false confessions. When de Molay later retracted his confession, Philip had him slowly burned upon a scaffold on an island in the River Seine in Paris , in March 1314. The sudden end of both the centuries-old order of Templars, and the dramatic execution of its last leader, turned de Molay into a legendary figure. Youth source Little is known of his early years, but de Molay was probably born in Molay, Haute- Saone , in the county of Burgundy , at the time a territory ruled by Otto III as part of the Holy Roman Empire , and in modern times in the area of Franche-Comté , northeastern France.
    [Show full text]
  • Negocium Christi Guillaume De Nogaret Et Le Christocentrisme Capétien, De L’Affaire Boniface VIII À L’Affaire Du Temple
    Julien Théry Negocium Christi Guillaume de Nogaret et le christocentrisme capétien, de l’affaire Boniface VIII à l’affaire du Temple paru dans Cristo e il potere dal Medioevo all’Età moderna. Teologia, antropologia, politica, dir. L. Andreani, A. Paravicini-Bagliani, Florence, SISMEL, 2017, p. 183-210 Digitus enim Domini me ad predicta compulit et direxit ; estque instar sacrilegii disputare an dignus sit quem princeps terrenus elegit in suum ministerium, majus ergo sacrilegium de illo quem elegit Altissimus in Sui negocii defensorem. Guillaume de Nogaret, mémoire Crudelis, août-septembre 1304. « La dimension christique, je ne la renie pas ». Emmanuel Macron, Le Journal du dimanche, 12 février 2017. Abstract « Negocium Christi. Guillaume de Nogaret and the French Monarchy’s Christocentrism, from the Case of Boniface VIII through The Case of the Templars » This paper examines the Christ-centered rhetoric of King Philip the Fair’s counselor Guillaume de Nogaret, first in a set of texts produced to justify Nogaret’s action against Boniface VIII at Anagni, and, second, in royal documents produced in the course of the Templar affair. Negocium Christi, a key-concept used by Nogaret for his fight against Boniface’s heresy and evil intentions, was then applied to the French king’s supposedly providential action against the Knights Templar. It is suggested that Nogaret’s frenzied efforts to challenge his excommunication by pope Benedict XI resulting from the attack at Anagni led to the opening of the Templar case and thus further catalyzed a pontificalization of the French monarchy. Agostino Paravicini Bagliani l’a souligné en ouverture du colloque d’Orvieto : tous les grands pouvoirs, au Moyen Âge, eurent à voir avec le Christ, « Roi des rois et Seigneur des seigneurs » (Apocalypse 19, 16)1.
    [Show full text]
  • Book Reviews
    Medieval Medieval Encounters �0 (�0�4) �6�–�75 Jewish, Christian and Muslim Culture Encounters in Confluence and Dialogue brill.com/me Book Reviews Giles Constable, ed. and trans. in collaboration with Ranabir Chakravarti, Olivia Remie Constable, Tia Kolbaba and Janet M. Martin William of Adam: How to Defeat the Saracens—Guillelmus de Ade: Tractatus quomodo Sarraceni sunt expugnandi. Washington, DC: Dumbarton Oaks, 2012. xii + 138 pp. ISBN 978–0884023760 The recovery treatises written after the fall of Acre in 1291 are tempting texts. Odd, but tempting. To most medievalists they are a body of writing that is little known and hardly ever read. Economic historians, who might be expected to mine these treatises for data about trade routes, harbor capabilities, urban layouts, or commercial networks, can, and usually do, learn the same infor- mation from more reliable, because less polemical, sources. And the treatises generally contain little that is of interest to social and cultural historians. Most historians, in sum, regard the recovery texts with as little real interest as the treatises’ contemporary audiences did. The treatises, after all, address a world that has largely turned against the idea of continued crusades to the Holy Land; by the end of the thirteenth century most Latin Christians regarded campaigns to the Levant as either ill-fated endeavors unlikely ever to succeed or as matters of secondary importance. Better by far to root out heretics, crush Ghibellines, push the Christian-Muslim border in Spain further to the south and the Christian-pagan frontier within Europe deeper into the Baltic regions. The treatises, being polemical, are exercises in temptation, urging reluctant readers to give the Holy Land one last effort.
    [Show full text]
  • The Flight of the Master of Lombardy (13 February 1308) and Clement V’S Strategy in the Templar Affair : a Slap in the Pope’S Face
    Julien Théry-Astruc Université Lumière de Lyon – CIHAM/UMR 5648 The Flight of the Master of Lombardy (13 February 1308) and Clement V’s Strategy in the Templar Affair : A Slap in the Pope’s Face Rivista di Storia della Chiesa in Italia , 2016/1, p. 35-44 [the pagination in the original publication is inserted in square brackets] Abstract On the night of the 13 th of February 1308, exactly 4 months after the general arrest of the Knights Templars in France on the orders of King Philip IV the Fair, Giacomo da Montecucco, the master of the Templar province of northern Italy and a cubicularius of Pope Clement V, escaped from the papal Curia. A direct source provides us with a detailed account of Clement’s special frustration and great wrath after Giacomo’s flight. The master of Lombardy’s defection, it is suggested here, could hardly have come at a worse time, because it thwarted the strategy recently adopted by the pope in what had become a trial of strength with the king of France. This paper examines the meaning of this episode in the light of a general interpretation of the Templar affair. « The king of France and other worldly princes may say: ‘If he is unable to hold a single man in custody, how could he be expected to hold two thousand?’ »! Such were the words of outrage uttered by Pope Clement V before all of the cardinals gathered in an emergency consistory on the day following the nocturnal flight of Giacomo da Montecucco, the master of the Templar province of northern Italy 1.
    [Show full text]
  • 1 Ryan Kingman Low UCL Submitted for the Degree of Mphil in History
    1 THE PRE-INQUISITORIAL CAREER OF BERNARD GUI Ryan Kingman Low UCL Submitted for the degree of MPhil in History 2018 I, Ryan Kingman Low, Confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. 2 Abstract I have tried to provide an acCount of Bernard Gui's early career, from his birth in 1261 to his appointment as inquisitor of Toulouse in 1307. Biographical acCounts of Bernard are few and far between: a short obituary by his nephew in the early 1330s, entries in early-twentieth-Century Catalogues such as the Histoire littéraire de la France and Dictionnaire d'histoire et de géographie ecclésiastiques, and the sixteenth volume of the Cahiers de Fajeaux in 1981. This dearth belies the essential space Bernard's texts oCCupy in the modern study of medieval religious orders, the inquisition, and southern France. Bernard himself deserves a study. The worlds around him were changing quickly. Friars who had known Dominic personally were growing old and dying. Burgeoning royal power came into increasingly dramatic conflict with both religious and secular establishments. Southern France was still recovering (financially, politically, and psyChologically) from the Albigensian Crusade and its inquisitions. The texts Bernard chose to produce responded to administrative, political, and soCial realities in dynamic ways. His written record tells modern historians much about contemporary anxieties and the man who faced them. This thesis utilizes Bernard's history of the Dominican Order to learn more about Bernard himself. The boy who will become inquisitor of Toulouse came of age infatuated with the Dominican Order and its attendant personalities, values, and network.
    [Show full text]
  • The Knights Templar
    Sovereign Order of the Elder Brethren Rose Cross Founded in 1317 by Pope John XXII of Avignon (France) The Knights Templar Brief History of the Crusades and Knights Templar by Philippe L. De Coster, B.Th.,D.D. Grand Master General of O.S.F.A.R.C © April 2013 – Philippe L. De Coster, Ghent, Belgium (Non-Commercial) Sovereign Order of the Elder Brethren Rose Cross Founded in 1317 by Pope John XXII of Avignon (France) The Knight Templars Brief History of the Crusades and Knight Templars by Philippe L. De Coster, B.Th.,D.D. Grand Master General of O.S.F.A.R.C “Journey Through the Mysterious Labyrinth of the Knights Templar” © April 2013 – Philippe L. De Coster, Ghent, Belgium (Non-Commercial) 2 The Knights Templar Brief History of the Crusades Sometime between 1110 and 1120, in the aftermath of the First Crusade, a small group of knights vowed to devote their lives to the protection of pilgrims in the Holy Land. They were called the 'Order of the Poor Knights of Christ.' The King of Jerusalem, Baldwin II, granted them the use of a captured mosque built on Temple Mount in Jerusalem, the site of the ancient Temple of Solomon. From this they became known as the Knights Templar. Under the patronage of St. Bernard of Clairvaux the Order received papal sanction and legitimacy. The Knights Templar were granted permission by the pope to wear a distinctive white robe with a red cross. Within a hundred years the Order owned land all over Europe and had amassed considerable wealth.
    [Show full text]
  • The Knights Templar
    THE KNIGHTS TEMPLAR by Adam Torchia & Justin Stanley Story by Justin Stanley & Adam Torchia Based on a story treatment by Ian Mansfield Rothkerch (c) Alucard Films, Inc. Registered WGAw FADE IN: THE DARK OF NIGHT Stars. Everywhere. We can’t tell Heaven from Earth. Tiny pinpricks of light shimmer, flicker. They begin arcing -- bearing downward like shooting stars. But they're not stars, they're FIREBALLS. Hurling towards -- EXT. ACRE - NIGHT A heavily fortified port city located on Haifa Bay. Acre is the last remaining Christian stronghold in the Holy Land. A vast network of walls, towers, and breakwaters. And she’s under siege. WHAM! Fireballs rain down, slamming into Acre's defensive outer walls. Explosions of FLAMES. A relentless, blistering bombardment. Two of her mighty defense towers lie in ruins. The once great city is hanging by a thread. Super: Acre, 28 May 1291 A solitary RIDER gallops across the desert. A MESSENGER. As he rides towards Acre, we see fireballs streaking overhead, illuminating the night sky. The massive GATES open, granting him entry, then quickly close behind him. WITHIN THE CITY WALLS CRUSADER KNIGHTS hold the line -- dodging the onslaught of fireballs. The remaining walls and gates are propped up by balks of timber. Weakened from weeks of constant attack. Our Messenger rides through streets, littered with the dead, the wounded, the dying. Looters scrounge amongst the rubble. The Messenger dismounts, rushes towards ... THE TEMPLAR CASTLE. The last remaining structure in Acre. A massive fortress overlooking the sea shore. Waves crash against the TOWERS, emblazoned with hammered bronze LIONS.
    [Show full text]
  • History of the Crusades. Episode 178. the Crusade Against the Cathars
    History of the Crusades. Episode 178. The Crusade Against the Cathars. The Storming of The Wall. Hello again. Last week we saw the Franciscan friar Bernard Delicieux take a stand against the Inquisition, traveling north to meet with the King of France in an attempt to get the French crown to rein in the Dominican Friars and their excessive Inquiries. King Philip IV did impose some restrictions on the Inquisitors, but to Bernard, he didn't go far enough, and at the conclusion of last week's episode we saw him encourage the citizens of Carcassonne themselves to rise up against the Inquisitors. Now, astute listeners may have noticed that in last week's episode I wrongly referred to Bishop Castanet as the Bishop of Toulouse. Bishop Castanet was, of course, the Bishop of Albi, not the Bishop of Toulouse. So when I referred to the citizens of Toulouse making life difficult for Bishop Castanet, I should have said, of course, the citizens of Albi, not the citizens of Toulouse. Just again, so we're all clear, Bishop Castanet is definitely the Bishop of Albi. Okay, back to the narrative. Now, in response to Bernard's call for action, the chief Inquisitor of Carcassonne, Geoffroy d'Ablis, raced back from Toulouse to Carcassonne, and informed the people of the town that he would provide a formal response to Bernard's sermon in one week's time in a speech of his own. Bernard used the intervening week well, speaking publicly not only in churches but in the streets, encouraging, empowering and comforting the people of Carcassonne, and dropping little hints to them in the form of parables.
    [Show full text]
  • Pope Boniface VIII & King Philip IV
    Pope Boniface VIII and King Philip IV of France Over time, kings in medieval Europe were growing more powerful. Leaders like King Philip IV of France were working to make sure that political power was under the control of the king and not in the hands of the feudal lords or the hands of the clergy. In the past, the Christian Church had always been exempt from taxes. However, kings needed money to support their growing bureaucracies and wars against other nations. Some kings, like King Philip IV of France, levied a tax on church lands. Pope Boniface VIII objected to the taxation of Church lands in France. He saw this as a break from tradition. The Church had never been subject to taxes from kings before. He also viewed taxation as a challenge to the power of the church. Pope Boniface considered the Christian Church to be the supreme authority on Earth. Pope Boniface believed that by taxing the Church, King Philip was saying that he was more powerful and important than the Church. Pope Boniface issued an official ruling, known as a papal bull, called Clericis laicos, which said that governments could not tax the church or church officials without prior approval from the Pope. He compared the taxes to an attempt to enslave the church. He also threatened that any king, emperor, feudal lord, or anyone else who tried to tax the church would be subject to excommunication. This is what caused the conflict between King Philip IV of France and Pope Boniface VIII. Philip was outraged and ordered his army to prevent church officials in France from sending tax revenue back to Rome.
    [Show full text]
  • The Templar Knights
    Western Oregon University Digital Commons@WOU Student Theses, Papers and Projects (History) Department of History 1999 The Templar Knights Mark Rouska Western Oregon University Follow this and additional works at: https://digitalcommons.wou.edu/his Part of the European History Commons, History of Religion Commons, Medieval History Commons, and the Military History Commons Recommended Citation Rouska, Mark, "The Templar Knights" (1999). Student Theses, Papers and Projects (History). 294. https://digitalcommons.wou.edu/his/294 This Paper is brought to you for free and open access by the Department of History at Digital Commons@WOU. It has been accepted for inclusion in Student Theses, Papers and Projects (History) by an authorized administrator of Digital Commons@WOU. For more information, please contact [email protected], [email protected], [email protected]. t Prof. Rector The Templar Knights Mark Rouska Sr.Seminar Final Copy Rouska Mark Hst 411 Prof . Recto rlProt. McOowan Senior Seminar Paper The Knights Templar .....that you willfind very few men in the vast multitude which throngs to the holy Iand who have not been unbelieving scoundrels, sacrilegious plunders, homicides, perjurers, adulterers, whose departure from Europe is certainly a double benefit, seeing that people in Europe are glad to see the back of them, and the people to whose assistance they are going to in the holy land are delighted to see them! lt is is certainly beneficial to those who live on both sides of the sea since they protect one side and desist from molesting the other. St. Bernardl The Templar Knights came into existence after the First Crusades.
    [Show full text]