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Bogomil, member of a Christian neo-Gnostic or dualist sect called Bogomilism (Bulgarian and Macedonian: Богомилство, romanized: Bogomilstvo; Serbo-Croatian: Bogumilstvo / Богумилство) founded in the First Bulgarian Empire by the priest Bogomil during the reign of Tsar Peter I in the 10th century that flourished in the Balkans between the 10th and 15th centuries. It most probably arose in what is today the region of Macedonia as a response to the social stratification that occurred with the introduction of feudalism and as a form of political movement and opposition to the Bulgarian state and the church.  

Bogomil, member of a Christian neo-Gnostic or dualist sect called Bogomilism (Bulgarian and Macedonian: Богомилство, romanized: Bogomilstvo; Serbo-Croatian: Bogumilstvo / Богумилство) founded in the First Bulgarian Empire by the priest Bogomil during the reign of Tsar Peter I in the 10th century that flourished in the Balkans between the 10th and 15th centuries. It most probably arose in what is today the region of Macedonia as a response to the social stratification that occurred with the introduction of feudalism and as a form of political movement and opposition to the Bulgarian state and the church.  

Name

Name

Different forms of doctrine

Different forms of doctrine

Since 1930, many authentic Manichaean sources have been found, mainly in Egypt. These have made it possible to study Manichaeism without relying on the interpretations of the [[Early Christianity|Church Fathers]]. The results have raised questions among scholars about the supposedly universal radical character of all forms of Manichaean dualism<ref>Stroumsa; Drijvers; Tardieu; Koenen</ref>. Some researchers have even ventured to claim that Manichaean texts allow both a dualistic and a monotheistic interpretation<ref>e.g. Bianchi</ref>. As a result of the new evidence , the long-supposed influence of Manichaeism on the Cathars has been increasingly questioned, particularly as regards ''radical'' Catharism, because it was especially this variant of Catharism that was said to teach the same dualism as did the Manichaeans<ref>Söderberg</ref>. The only authentic Bogomil text available to us is the ''Interrogatio Iohanni''. It is clear that they taught a moderate dualism, docetism, and strict asceticism, and that they rejected marriage<ref>Obolensky</ref>.  

Since 1930, many authentic Manichaean sources have been found, mainly in Egypt. These have made it possible to study Manichaeism without relying on the interpretations of the [[Early Christianity|Church Fathers]]. The results have raised questions among scholars about the supposedly universal radical character of all forms of Manichaean dualism<ref>Stroumsa; Drijvers; Tardieu; Koenen</ref>. Some researchers have even ventured to claim that Manichaean texts allow both a dualistic and a monotheistic interpretation<ref>e.g. Bianchi</ref>. As a result of the new evidence , the long-supposed influence of Manichaeism on the Cathars has been increasingly questioned, particularly as regards ''radical'' Catharism, because it was especially this variant of Catharism that was said to teach the same dualism as did the Manichaeans<ref>Söderberg</ref>. The only authentic Bogomil text available to us is the ''Interrogatio Iohanni''. It is clear that they taught a moderate dualism, docetism, and strict asceticism, and that they rejected marriage<ref>Obolensky</ref><ref>Compare John 1:1-14; 2&nbsp;John 7-11; Romans 12:1; Colossians 2:8-23; 1&nbsp;Timothy 4:1-5; Hebrews 13:4</ref>.  

1000 - 11th century

1000 - 11th century

The Bogomils were Christian heretics in the Balkans between about 1000 and 1400.  

The Bogomils were Christian heretics in the Balkans between about 1000 and 1400.

In both scholarly and popular accounts, the commonly held view has often been repeated that late classical [[Manichaeism]] experienced a revival in the eleventh century, a notion going back to the [[Middle Ages]] when ‘Manichaean’ was used by the orthodox catholic Christian Church as a generic label for heretics from about the year 1000 onwards, and that in the three and half centuries between 1000 and 1350 variant forms of the doctrines of ‘Manichaeism’ had spread in Europe, where followers of those doctrines were commonly known as [[Cathar]]s, even if they did not properly belong to that particular sect.  

In both scholarly and popular accounts, the commonly held view has often been repeated that late classical [[Manichaeism]] experienced a revival in the eleventh century, a notion going back to the [[Middle Ages]] when ‘Manichaean’ was used by the orthodox catholic Christian Church as a generic label for heretics from about the year 1000 onwards, and that in the three and half centuries between 1000 and 1350 variant forms of the doctrines of ‘Manichaeism’ had spread in Europe, where followers of those doctrines were commonly known as [[Cathar]]s, even if they did not properly belong to that particular sect.  

[[Sola spiritu]]

[[Sola spiritu]]

Another trend in the academic debate about Manichaean influence on Catharism centers on developments in medieval Europe itself. By the year 1000, the church had become very corrupt. Ecclesiastical offices were sold, celibacy as a clerical requirement was often ignored, and the parish priests received hardly any theological training. This gave rise to a broad religious reaction: the lay people in particular sought to return to the origins of Christianity. This reaction is known as the Gregorian reform movement . Some researchers think that Catharism is a logical radicalization of this reformation (Moore, pp. 21-22; Morghen).

Another trend in the academic debate about Manichaean influence on Catharism centers on developments in medieval Europe itself. By the year 1000, the church had become very corrupt. Ecclesiastical offices were sold, celibacy as a clerical requirement was often ignored, and the parish priests received hardly any theological training. This gave rise to a broad religious reaction: the lay people in particular sought to return to the origins of Christianity. This reaction is known as the Gregorian reform movement . Some researchers think that Catharism is a logical radicalization of this reformation (Moore, pp. 21-22; Morghen).

THE SOURCES:

THE SOURCES:

The Cathar sources. The texts with moderate Cathar ideas are: the Interrogatio Iohanni, also called the Cène Secrete (Bozóky); two versions of the rituals, one in Latin (Dondaine, Un Traité) and one in Provencal (Clédat); A Vindication of the Church of God (Venckeleer, Revue belge), A Gloss on the Lord’s Prayer (Venckeleer, Revue belge) and the Visio Isaia (Charles).

The Cathar sources. The texts with moderate Cathar ideas are: the Interrogatio Iohanni, also called the ''Cène Secrete'' (Bozóky); two versions of the rituals, one in Latin (Dondaine, ''Un Traité'') and one in Provencal (Clédat); ''A Vindication of the Church of God'' (Venckeleer, ''Revue belge''), ''A Gloss on the Lord’s Prayer'' (Venckeleer, ''Revue belge'') and the ''Visio Isaia'' (Charles).

There are fewer texts with radical Cathar ideas: the Liber the Duobis Principiis (circ. 1250-1280; SC 198) and the Liber contra Manicheos (BHRE 37). Both texts are problematical: the Liber the Duobis Principiis is not representative of the radical Cathars: it comes from the radical fraction of Giovanni di Lugio in Northern Italy (Sacconi, pp. 51-52). However it is the only surviving extensive radical Manichaean text available to us. The Liber contra Manicheos (circ. 1218-1222) is by Durand the Huesca, an opponent of the Cathars, and contains a radical Cathar treatise. The contents of the two texts accord closely with the information that we have from the opponents of the Cathars, so we can use both texts.

There are fewer texts with radical Cathar ideas: the ''Liber the Duobis Principiis'' (circ. 1250-1280; SC 198) and the ''Liber contra Manicheos'' (BHRE 37). Both texts are problematical: the ''Liber the Duobis Principiis'' is not representative of the radical Cathars: it comes from the radical fraction of Giovanni di Lugio in Northern Italy (Sacconi, pp. 51-52). However it is the only surviving extensive radical Manichaean text available to us. The ''Liber contra Manicheos'' (circ. 1218-1222) is by Durand the Huesca, an opponent of the Cathars, and contains a radical Cathar treatise. The contents of the two texts accord closely with the information that we have from the opponents of the Cathars, so we can use both texts.

The Manichaean sources. The first texts were found in 1905 in Turfan, Mongolia. Although these texts consist mainly of fragments, they have the unique virtue of being accompanied by illustrations. Most of these texts are preserved in Berlin. Since 1930 an enormous number of almost entirely Manichaean texts has been found in Fayum, in Egypt. These texts, written in Coptic, include the Manichaean Homilies, the Psalm-book and the Kephalaia. . New discoveries are still being made. The so-called Cologne ManiCodex (q.v.; CMC), discovered in 1970, contains autobiographical passages by Mani (216-274). All these texts have now been made accessible in the CFM (Corpus Fontium Manichaeorum), initiated by the International Association of Manichaean Studies (IAMS).

The Manichaean sources. The first texts were found in 1905 in Turfan, Mongolia. Although these texts consist mainly of fragments, they have the unique virtue of being accompanied by illustrations. Most of these texts are preserved in Berlin. Since 1930 an enormous number of almost entirely Manichaean texts has been found in Fayum, in Egypt. These texts, written in Coptic, include the Manichaean Homilies, the Psalm-book and the Kephalaia. . New discoveries are still being made. The so-called Cologne ManiCodex (q.v.; CMC), discovered in 1970, contains autobiographical passages by Mani (216-274). All these texts have now been made accessible in the CFM (Corpus Fontium Manichaeorum), initiated by the International Association of Manichaean Studies (IAMS).

CONCEPTS:

CONCEPTS:

Dualistic tradition: since the earliest days of Christianity, there has been a dualistic Christian tradition. All the dualist groups teach dualism and docetism in some form or other (see below). This tradition includes the various forms of Gnosticism (q.v.), including that of the Manichaeans, the Paulicians, the Bogomils and the Cathars. Manichaeism was a heretical Christian movement present throughout late antiquity, between approximately 240 and 800 CE. The Paulicians were Christian heretics in the Byzantine Empire between about 600 and 1000. The Bogomils were Christian heretics in the Balkans between about 1000 and 1400. The Cathars or Albigensians (these are synonyms, the original reference being to the Cathars of the city of Albi in Southern France; Müller, p. 2) were an important Christian heresy in Europe between about 1150 and 1350.

Dualistic tradition: since the earliest days of Christianity, there has been a dualistic Christian tradition. All the dualist groups teach dualism and docetism in some form or other (see below). This tradition includes the various forms of Gnosticism (q.v.), including that of the Manichaeans, the Paulicians, the Bogomils and the Cathars. Manichaeism was a heretical Christian movement present throughout late antiquity, between approximately 240 and 800 CE. The Paulicians were Christian heretics in the Byzantine Empire between about 600 and 1000. The Bogomils were Christian heretics in the Balkans between about 1000 and 1400. The Cathars or Albigensians (these are synonyms, the original reference being to the Cathars of the city of Albi in Southern France; Müller, p. 2) were an important Christian heresy in Europe between about 1150 and 1350.

Moderate dualism: the Cène Secrete describes a “moderate dualism”: there is one good God and a fallen angel (Lucifer) who created the earth. This has also been called “Gnostic dualism” . It includes the dualism of the Bogomils and that of the moderate Cathars (Van Schaik, pp. 89-90). Moderate Catharism was influenced by the Bogomil movement (Van den Broek, pp. 87-108; Quispel, pp. 616-18). The inquisitor and former Cathar, Reinerius Sacconi (d. 1262) traces the origin of the various moderate Cathar churches in Southern Europe back to the “church of Philadelphia in Romania” (Sanjek, p. 50).

Moderate dualism: the ''Cène Secrete'' describes a “moderate dualism”: there is one good God and a fallen angel (Lucifer) who created the earth. This has also been called “Gnostic dualism” . It includes the dualism of the Bogomils and that of the moderate Cathars (Van Schaik, pp. 89-90). Moderate Catharism was influenced by the Bogomil movement (Van den Broek, pp. 87-108; Quispel, pp. 616-18). The inquisitor and former Cathar, Reinerius Sacconi (d. 1262) traces the origin of the various moderate Cathar churches in Southern Europe back to the “church of Philadelphia in Romania” (Sanjek, p. 50).

Radical dualism: In addition to the moderate Cathars, there is a more radical variant. The radical Cathars believed in the existence of two gods ab aeterno: a good God and a bad God. It is mainly the radical Cathars who are supposed to show vestiges of Manichaean ideas. This radical dualism is also known as “Iranian dualism” (Jonas, p. 212, pp. 236-37). The radical Cathars belonged to the Albanensian Church or the Church of Drugunthia (Van Schaik, p. 79), which also included the Paulician sect in the Byzantine Empire.

Radical dualism: In addition to the moderate Cathars, there is a more radical variant. The radical Cathars believed in the existence of two gods ''ab aeterno'': a good God and a bad God. It is mainly the radical Cathars who are supposed to show vestiges of Manichaean ideas. This radical dualism is also known as “Iranian dualism” (Jonas, p. 212, pp. 236-37). The radical Cathars belonged to the Albanensian Church or the Church of Drugunthia (Van Schaik, p. 79), which also included the Paulician sect in the Byzantine Empire.

The Bogomils: The origin of the Bogomils is not clear. Our information about them comes almost entirely from their opponents. The sources say variously that they derive from the Messalians, the Paulicians, or the Manichaeans (see the sources cited in Hamilton and Hamilton). The only authentic Bogomil text available to us is the Interrogatio Iohanni. It is clear that they taught a moderate dualism, docetism, and strict asceticism, and that they rejected marriage (Obolensky, passim). The Bogomils first appeared in the tenth century in Bulgaria and spread throughout the Byzantine Empire. Around the year 1150 they were repeatedly condemned and persecuted by Emperor Manuel Komnenos without any apparent effect. The Bogomils spread west from the Balkans (Bosnia and Servia). They were still being persecuted in Bosnia in 1462. A year later, Bosnia was conquered by the Ottomans, and the Bogomils apparently adopted Islam, as they did elsewhere following Islamic conquests (Bozoky, DGWE, pp. 192-94).

The Bogomils: The origin of the Bogomils is not clear. Our information about them comes almost entirely from their opponents. The sources say variously that they derive from the Messalians, the Paulicians, or the Manichaeans (see the sources cited in Hamilton and Hamilton). The only authentic Bogomil text available to us is the Interrogatio Iohanni. It is clear that they taught a moderate dualism, docetism, and strict asceticism, and that they rejected marriage (Obolensky, passim). The Bogomils first appeared in the tenth century in Bulgaria and spread throughout the Byzantine Empire. Around the year 1150 they were repeatedly condemned and persecuted by Emperor Manuel Komnenos without any apparent effect. The Bogomils spread west from the Balkans (Bosnia and Servia). They were still being persecuted in Bosnia in 1462. A year later, Bosnia was conquered by the Ottomans, and the Bogomils apparently adopted Islam, as they did elsewhere following Islamic conquests (Bozoky, DGWE, pp. 192-94).

History of the Cathars:

History of the Cathars: