Paper -a:
Religious rituals, formalised, collective, and repetitive symbolic action, were interaction with the divine yet also a way to communicate in a social sphere. Rituals helped to integrate commonly held norms and values. Pilgrimages were a means to gain communal cohesion and commemorate the miracle. Similarly, the rite of adoracio (blessing) among the Cathars may be seen as a way to create a sense of unity among this subgroup. Here these orthodox and heterodox rituals and their social motivation are compared to each other. This paper is based on the analysis of canonisation and inquisition records of the 14th century.
Paper -b:
La implantación de la Inquisición en la Corona de Aragón muestra el desarrollo que el Catarismo tuvo en territorio catalán; las constituciones contra la herejía de Pedro el Católico y Jaime I, así como las declaraciones de Arnau Bretós de Berga (siglo XIII) o los hermanos Pierre y Jean Mauri (siglo XIV) son una muestra de ello. En la Biblioteca Nacional de Madrid se conservan tratados como el Liber Antiheresis de Durand de Huesca o De altera Vita, la obra de Lucas de Tuy en la que describe las prácticas de esta herejía en la Corona de Castilla. Esta exposición será un recorrido por las distintas fuentes originales que existen para el estudio del Catarismo en España.
Paper -c:
The role of women in Catharism has been the subject of some debate. What were the implications, if any, of the theoretical equality of male and female perfects compared to the exclusion of females from the priesthood by the Church? How did the religious function of female perfects compare with that of their orthodox sisters? In this paper I will consider the career of the Catharist perfect Arnalda de la Motta who was perfected as a young girl before the Crusade and practised as a perfect for several decades while a fugitive from the Inquisition. Through the example of Arnalda I shall examine the ritual role and social function of the female perfect.
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