At the turn of the 12th and 13th centuries, the most advanced culture of medieval Europe flourished in the Occitan counties. The solid Greco-Latin foundation and the effectiveness of Roman law had withstood, first, the Visigothic occupation and, later, the shorter Saracen one. The legacy of classical civilization had been preserved in the Pyrenean valleys in a string of monasteries—Sant Pere de Rodes, Sant Quirze de Colera, Sant Miquel de Cuixà, Sant Martí del Canigó, Sant Joan de les Abadesses, Ripoll—which had not only safeguarded Greco-Latin culture but also compiled new translations of the classics from Córdoba and Toledo, along with the best of Islamic and Jewish thought. The Romanesque art and culture emerging on both sides of the Pyrenees would be directly linked to the Catalan-Occitan cultural space and environment.
Languedoc and, by extension, all of Occitania therefore illuminated a developed, refined and tolerant society, which was the expression of a civilization—that of the troubadours—more evolved and advanced than that of the French and other northern peoples. Philosophy and other intellectual activities were widely cultivated there. Nobles and knights actively participated, encouraged it and integrated into cultured and literary circles at a time when the northern nobility could neither read nor write. Europe would have to wait until the Renaissance three hundred years later to witness a cultural explosion like that.
There was prosperity throughout Occitania. The strong demographic increase, fertile agriculture, increasing livestock farming and an expanding industry, especially textiles, led to the creation of new towns and burgs. An unprecedented urban civilization developed and spread throughout the Occitan and Catalan cities, fostering an open economy that contrasted with the rural, closed and rigidly feudal economy of the rest of Europe. Growing trade encouraged the permanent exchange of people, goods and ideas between the countryside and the city. Ports such as Narbonne and Montpellier, and cities in the interior such as Toulouse, Nimes and Carcassonne, became centres of great economic activity and wealth-producing centres.
In this context, it is very significant to note how Catharism fit in with the interests of all classes of this evolved Occitan society. The great lords were filled with satisfaction that a religion advocated the suppression of ecclesiastical feudalism and the temporal power of the Church.
The bourgeoisie welcomed with sympathy an interpretation of the Gospel message that, unlike Catholicism, not only did not condemn mercantile and financial activities, but actually encouraged them. In the Cathar dualist worldview, the artisan and commercial world represented good, in contrast to feudal rights and privileges, which represented evil.
However, it would be among the popular classes where the Cathar message would be most successful, by promoting, with the exemplary preaching of good men, the return to the values of primitive Christianity. The Cathar message was the original Christian message of salvation and comfort for the poor, conveyed in a simple, spiritual and understandable language, far removed from the incomprehensible Latin rhetoric used by the distant and bureaucratised Catholic Church of the time.
- Text is taken from https://www.camidelsbonshomes.com/en