The Cathari, in their hatred of Catholic piety, railed in the most abusive language against the veneration of images, and especially of the cross. The images and statues of the saints were to them nothing but idols, which ought to be destroyed. The cross on which Jesus died should be hated rather than reverenced. Some of them, moreover, denied that Jesus had been really crucified; they held that a demon died, or feigned to die in His stead. Even those who believed in the reality of the Saviour's crucifixion made this very belief a reason for condemning the veneration of the cross. What man is there, they said, who could see a loved one, for example a father, die upon a cross, and not feel ever after a deep hatred of this instrument of torture? The cross, therefore, should not be reverenced, but despised, insulted and spat upon. One of them even said: "I would gladly hew the cross to pieces with an axe, and throw it into the fire to make the pot boil."
Not only were the Cathari hostile to the Church and her divine worship, but they were also in open revolt against the State, and its rights.
The feudal society rested entirely upon the oath of fealty (_jusjurandum_), which was the bond of its strength and solidity.
According to the Cathari, Christ taught that it was sinful to take an oath, and that the speech of every Christian should be yes, yes; no, no.[1] Nothing, therefore, could induce them to take an oath.
The authority of the State, even when Christian, appeared to them, in certain respects, very doubtful. Had not Christ questioned Peter, saying: "What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custody? of their own children, or of strangers?" Peter replied: "Of strangers." Jesus saith to him: "Then are the children free (of every obligation)."[1]
The Cathari quoted these words to justify their refusal of allegiance to princes. Were they not disciples of Christ, whom the truth had made free? Some of them not only disputed the lawfulness of taxation, but went so far as to condone stealing, provided the thief had done no injury to "Believers."[1]
[1] Contrary to the Catholic teaching, the Cathari absolved those who stole from "non-believers," without obliging them to make restitution. Döllinger, _Beiträge_, vol. ii, pp. 248, 249, cf. pp. 245, 246.