Throughout the Middle Ages and early modern Europe theological uniformity was synonymous with social cohesion in societies that regarded themselves as bound together at their most fundamental levels by a religion. To maintain a belief in opposition to the orthodoxy was to set oneself in opposition not merely to church and state but to a whole culture in all of its manifestations. From the eleventh century to the fifteenth, however, dissenting movements appeared with greater frequency, attracted more followers, acquired philosophical as well as theological dimensions, and occupied more and more the time and the minds of religious and civil authorities. In the perception of dissent and in the steps taken to deal with it lies the history of medieval heresy and the force it exerted on religious, social, and political communities long after the Middle Ages. In this volume, Edward Peters makes available the most compact and wide-ranging collection of source materials in translation on medieval orthodoxy and heterodoxy in social context.

Some of the most portentous events in medieval history—the Cathar crusade, the persecution and mass burnings of heretics, the papal inquisition—fall between 1000 and 1250, when the Catholic Church confronted the threat of heresy with force. Moore’s narrative focuses on the motives and anxieties of elites who waged war on heresy for political gain.

More than seventy documents, ranging in date from the early eleventh century to the early fourteenth century and representing both orthodox and heretical viewpoints are included.

James B. Given analyzes the inquisition in one French region in order to develop a sociology of medieval politics. Established in the early thirteenth century to combat widespread popular heresy, inquisitorial tribunals identified, prosecuted, and punished heretics and their supporters. The inquisition in Languedoc was the best documented of these tribunals because the inquisitors aggressively used the developing techniques of writing and record keeping to build cases and extract confessions.Using a Marxist and Foucauldian approach, Given focuses on three inquiries: what techniques of investigation, interrogation, and punishment the inquisitors worked out in the course of their struggle against heresy; how the people of Languedoc responded to the activities of the inquisitors; and what aspects of social organization in Languedoc either facilitated or constrained the work of the inquisitors. Punishments not only inflicted suffering and humiliation on those condemned, he argues, but also served as theatrical instruction for the rest of society about the terrible price of transgression. Through a careful pursuit of these inquires, Given elucidates medieval society's contribution to the modern apparatus of power.

Heresy was the most feared crime in the medieval moral universe. By examining the drafting, publicizing, and implementing of new laws against heresy in the 14th and 15th centuries, this text presents a general study of inquisition in medieval England.

Catharism was a popular medieval heresy based on the belief that the creation of humankind was a disaster in which angelic spirits were trapped in matter by the devil. Their only goal was to escape the body through purification. Cathars denied any value to material life, including the human body, baptism, and the Eucharist, even marriage and childbirth. What could explain the long popularity of such a bleak faith in the towns of southern France and Italy? Power and Purity explores the place of cathar heresy in the life of the medieval Italian town of Orvieto. Based on extensive archival research, it details the social makeup of the Cathar community and argues that the heresy was central to the social and political changes of the 13th century. The late 13th-century repression of Catharism by a local inquisition was part of a larger redefinition of civic and ecclesiastical authority. Author Carol Lansing shows that the faith attracted not an alienated older nobility but artisans, merchants, popular political leaders, and indeed circles of women in Orvieto as well as Florence and Bologna. Cathar beliefs were not so much a pessimistic anomaly as a part of a larger climate of religious doubt. The teachings on the body and the practice of Cathar holy persons addressed questions of sexual difference and the structure of authority that were key elements of medieval Italian life. The pure lives of the Cathar holy people, both male and female, demonstrated a human capacity for self-restraint that served as a powerful social model in towns torn by violent conflict. This study addresses current debates about the rise of persecution, and argues for a climate of popular toleration. Power and Purity will appeal to historians of society and politics as well as religion and gender studies.