RELIGIOUS ENCYCLOPEDIA
New Manicheans New Thought
him fled at last to the castle of Montsegur, but it was stormed by Raymond's troops, and no less than 200 " perfected " were burned at the stake. Yet even despite this catastrophe the Albigenses stubbornly held out until the middle of the fourteenth century, when they finally disappeared. Their last remnants may perhaps be the Cagots of the Pyrenees, who are marked by red crosses and are avoided with horror as a sort of pariahs, yet recall the " faithful " converted during the Albigenses crusade.
The Cathari survived in northern Spain about as long as in southern France; but in northern France, Flanders, and along the Rhine they were reduced by the Inquisition at a somewhat earlier date. Particularly energetic in their suppression was the Dominican inquisitor Robert, who had himself been for twenty years a member of the sect. During the thirteenth century, however, Cathari or New Manicheans in the strict sense of the term seem to have been few in Germany. New Manicheanism survived longest as a distinct organization in the Balkan peninsula, maintaining its existence as Bogomilianism up to the second half of the fourteenth century in Bulgaria, where smaller individual communities lasted down to modern times. The rigid dualists of Bosnia, the Paterini of the Greek documents, resisted all attempts at conversion and all more energetic measures, remaining the strongest religious body in the land up to the fifteenth century. Their decline began with the conversion of King Stephen Thomash to Roman Catholicism in 1445. His successor, Stephen Thomashevich, issued a decree in 1459 which gave them their choice between conversion and exile. Some forty thousand are said to have migrated to Herzegovina, but with the conquest of this district by the Turks in 1463 the Bosnian Cathari vanished from history. The great majority of them were doubtless compelled to embrace Islam, though some have seen traces of a secret continuation of the sect even in the last decade of the nineteenth century. (0. ZocKLEHf.)
Bibiiogkaphy : Sources for the history of the movement in the East are: Michael Psellus, in MPG, cxxii. 537 sqq.; Euthymius Zigabemis, MPG, cxxx.; Anna Comnena, in MPG, cxxxi. 59 sqq. For the West: Peter the Venerable, in MPL, elxxxix. 719; Hugo Rotomagensis, in MPL, cxcii. 1255; Egbert, in M PL, cxcv. 11; The Key of Truth, ed. Conybeare, as mentioned in the text; further sources in MPL, clxxxii. 676, ccx. 305, cciv. 775; E. Martene and U. Durand, Thesaurus novus anecdotorum, vol. v., Paris, 1717; and C. Duplessis d'Argentre, Collect™ judiciorum de novis errorum, Paris, 1726. Especially valuable is the literature under Inquisition, particularly part of the work of Lea (Inquisition of the Middle Ages, vols, i.-ii.), Frederichs, and Fre'ddricq. On the eastern sects modern discussions are: C. J..Jirecek, Geschichte der Bulgaren, pp. 175 sqq., Prague, 1876; M. Gaster, Grceco-Slavonic Literature and Folklore, pp. 15 sqq., London, 1887; Karapet Ter-Mkrttschian, Die Paulikianer, Leipsic, 1893. On the western development may be consulted: J. G. Fusslin, Kirchen- und Ketzerhistorie der mittleren Zeit, 3 vols., Leipsic, 1770; J. C. L. S. de Sismondi, Hist, of the Crusades against the Albigenses in the 13th Century, London, 1826: S. R. Maitland. Facts and Documents Relating to the Albigenses and Waldenses, ib. 1832; U. Zahn, Geschichte der Ketzer im Mittelalter, 3 vols., Stuttgart, 1845; C. Schmidt, Hist, et doctrine de la secte de Cathares, 2 vols., Paris, 1849; A. Lombard, Pauliciens, Bulgares et Bons-Hommes en Orient et Occident, Geneva, 1879; E. Comba, Storia delta riforma in Italia, vol. i., Florence, 1881; N. Peyrat, Hist, des Albigeois, Paris, 1882; F, Tocco, L'E<resia nel medio
evo, Florence, 1884; J. J. I. von Dollinger, Beitrage zur Sektengeschichte des Mittelalters, 2 vols., Munich, 1890; V. Canet, Simon de Montford et la croisade contre les Albigeois, Lille, 1891; C. Douais, L'Albigeisme et les freres pricheurs a Narbonne, Paris, 1894; P Alphandery, Les Idees morales chez les heterodoxes latins au debut du IS. siecle, ib. 1903; A. Luchaire, Innocent III. La Croisade des Albigeois 1207-15, ib. 1905; T. de Cauzons, Les Albigeoit et V inquisition, ib. 1907. To the works on the relation of the inquisition to these sects should be added C. Douais, Documents pour servir a I'hist. de Vinquisition en Languedoc, Paris, 1900 sqq.; and P. Flade, Das rbmische Inquisition&verfahren in Deutschland, Leipsic, 1902.
NEW THOUGHT: An imperfectly nucleated movement having its rise in the closing years of the nineteenth century. It can not be said to have advanced beyond the nebulous stage, nor to have crystallized into a formal philosophy or an organized view of life. At the hands of some of its representatives, New Thought aspires to furnish a thoroughgoing philosophy of life; while others see in it a fragmentary principle or an eclectic and unassimilated synthesis of principles. In the absence of a universally recognized organizing principle, the movement can be characterized only in its main features.
The atmosphere or mood of New Thought is the spirit of optimism. The confident outlook on life and the spirit of mastery in life Its Atti- are fundamental in all the aspects of tude and the movement. It is never hedonistic Diversity, search for happiness as a goal, but rather cheerfulness resulting from the recognition that " all things work together for good," or can be made to work together. Thus optimism as an ideal and meliorism as a motive for conduct are the dominant key-notes. But this optimism is only the common temperament of the movement. It is not a groundless optimism, it attempts to give an account of itself; it is a confidence and buoyancy toward life which essays to find its justification in certain principles of thought, a temperament which offers a rational justification. At this point the apparent unity of New Thought practically disappears in the great divergence of theoretical or philosophic explanations offered. As a mood toward life, the term New Thought describes a sort of unitary thought-movement. As a philosophy justifying and directing the mood, New Thought presents little unity, but a great variety of diverse and often mutually contradictory principles. One exponent offers one consideration, another exponent builds upon a totally different consideration. Confusion and eclecticism characterize most of the expositions offered of the doctrine as a whole. Examples of this diversity of emphasis are seen in the shibboleths and captions coined or employed by the movement. " In tune with the Infinite," " I can and I will," " harmony and health," " psychic control," " science of being," "thought force," "suggestion and will," "submission to higher laws," "joy philosophy," " the optimism of faith," " the newer science," are phrases taken almost at random from the current literature of New Thought, illustrating the variety of emphasis employed. The modern emphasis upon the divine immanence is a fruitful principle for some of the theorists. Again, the emphasis is upon psychic
New Thought
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