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Line 334: − Early in the 20th century, important studies of Bogomilism were published. For example, a paper by Georgi Vasilev [http://sites.utoronto.ca/tsq/38/tsq38_vasilev.pdf Bogomilism – An Important Precursor of the Reformation (utoronto.ca)]+ − Traces of a dualistic tradition in the folklore of the South Slavs are all that remain today of the most powerful sectarian movement in the history of the Balkans. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − +
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Revision as of 09:06, January 29, 2020
, 09:06, January 29, 2020→Development
1900 - 20th century
1900 - 20th century
Much research was published on the Bogomils in the 20th century. Some researchers and scholars see Christianity not as faithful Christian researchers and scholars see it, as the unique revelation of God to man in the person of Jesus Christ and the Holy Spirit dwelling in his Church as in a living temple, the pillar and bulwark of the truth through which the manifold wisdom of God is made known even to the angels and principalities and power in the heavenly places<ref>1 Timothy 3:15; Ephesians 3:8-12; 1&nbap;Peter 1:10-12</ref>, but rather as a collection of borrowings and syntheses and distortions of elements from movements and religions ''outside'' of the community of orthodox catholic Christian believers, guided by a [[syncretistic]] impulse and a propensity for intolerantly persecuting those who differ and who only sought to be true to what they sincerely believed and the intuitive insights they thought they had to offer to all mankind. (See [[Historical-critical method (Higher criticism)]].)
Visio Isaia, trans. R. H. Charles as The Ascension of Isaiah, Translated form the Ethiopic Version, Which Together with the New Greek Fragment, the Latin Versions and the Latin Translation of the Slavonic, Is Here Published in Full, London, 1900, pp. 98-139.
Sacrorum conciliorum collectio, ed. Mansi, XXI, Paris and Leipzig, 1903.
Acta concilii Lumbariensis, ed. M. Bouquet et al., in Recueil des historiens des Gaules et de la France, vol. XIV, Paris, 1738-1904.
Evervinus Steinfeldensis epistola ad S. Bernardum, ed. J. Fearns, Ketzer, pp. 24-26.
Gervasii Monachi Cantuariensis Opera Historica, ed. W. Stubbs, Rolls Series, vol. I, London, 1868-1871; reprint, Oxford, 1913.
Augustinus, Contra Faustum, CSEL 25,1. Chronica magistri Rogeri de Houedene, ed. W. Stubbs, Rolls Serie, 2 vols., London 1868-1871; reprint, Oxford, 1913.
Dondaine, A., Un Traité néo-manichéen du XIIe siècle: Le Liber de duobus principiis, suivi d’un fragment de rituel cathare, Rome, 1939, pp. 151-65.
R. Dies, “Les Cathares sont-ils des Néomanichéens ou des Néognostiques,” RHR 120, 1939, pp. 175-93.
S. Runciman, The Medieval Manichee. A Study of Christian Dualist Heresy, Cambridge, 1947.
D. Obolensky, The Bogomils. A Study in Balkan Neo-Manichaeism, Cambridge, 1948.
H. Söderberg, La religion des Cathares. Études sur le gnosticisme de la basse Antiquité et du Moyen Age, Uppsala, 1949.
Anselmus Alessandria. Tractatus de hererticis, ed. A. Dondaine, “La hiérarchie chathare en Italie, II,” AFP XX, Rome, 1950, pp. 308-310.
A. Borst, Die Katharer, Stuttgart 1953.
Y. Dossat, “Remarques sur un prétendu évêque cathare du Val d’Ara en 1167,” Bulletin philologique du Comité des travaux historiques et scientifiques, 1955-1956, pp. 339-47.
H. Jonas, The Gnostic Religion. The Message of the Alien God and the Beginnings of Christianity, Boston, 1958.
Liber contra Manicheos, ed. Chr. Thouzellier, in Un Traité cathare inédit du début XIIIe siècle d’après le Liber contra Manicheos de Durand du Huesca (BHRE 37), Louvain, 1961, pp. 87-113.
Th. Venckeleer, “Un Recueil cathare: Le manuscrit A.6.10 de la Collection vaudoise de Dublin, I: Une Apologie; II: Une glose sur le Pater,” Revue belge de philologie et d’histoire 38, 1960, pp. 820-31; 39, 1961, pp. 762-85.
Idem, “Catharisme et valdéisme en Languedoc à la fin du XIIe et au début du XIIIe siècle: politique pontificale controverses,” Série Recherches 27, Paris, 1966, p. 14, n.7.
N. G. Garsoïan, The Paulician Heresy. A Study of the Origin and Development of Paulicianism in Armenia and the Eastern Provinces of the Byzantine Empire, The Hague and Paris, 1967.
F. Niel, Albigeios et cathares, Paris, 1967.
Das Katharische Konzil von Saint-Félix de Caraman, ed. J. Fearns, Ketzer und Ketzer-bekämpfung im Hochmittelalter, Göttingen 1968, pp. 28-29.
Le livre secret des Cathare: Interrogatio Iohannis, Apocryphe d’origine bogomile, ed. E. Bozóky, Textes Dossier Documents 2,1980; reprint, Paris 1990; tr. into English by W. L. Wakefield and A. P. Evans in Heresies of the High Middle Ages: Selected Sources, Translated and Annotated, London and New York, 1969, pp. 458-65.
Chr. Thouzellier, “Hérésie et hérétiques, Vaudois, Cathares, Patarins, Albigeois,” Storia e Letteratura 116, 1969, pp. 3-13.
W. L. Wakefield, and A. P. Evans, Heresies of the High Middle Ages: Selected Sources, Translated and Annotated, London and New York. 1969.
Abu’l-Faraj Moḥammad b. al-Nadim, Ketāb al-fehrest, tr. Bayard Dodge as The Fihrist of al-Nadīm, 2 vols., New York, 1970.
Liber de duobus principiis, ed. Chr. Thouzellier as Livre des deux principes. Texte critique, traduction, notes et index (SC 198), Paris, 1973.
Reinerius Sacconi Summa de Catharis, ed. F. Sanjek, AFP XLIV, Rome, 1974.
M. D. Lambert, Medieval Heresy: Popular Movements from Bogomil to Hus, London, 1977.
R. Morghen, Medioeve cristiano, 5th ed., Rome, 1978.
L. de Roy Ladurie, Montaillou village occitan de 1294 à 1324, Paris, 1975; tr. Barbara Bray as Montaillou:Cathars and Catholics in a French village, 1294-1324, London, 1978.
J. Duvernoy, Le catharisme, vol. II: L’histoire des cathares, Toulouse, 1979.
H. J. W. Drijvers, “Conflict and Alliance in Manichaeism,” in H. G. Kippenberg, ed., Struggels of Gods. Papers of the Groningen Work Group of the Study of History of Religion, Berlin, New York, and Amsterdam, 1984, pp. 99-124.
J. le Goff, La civilisation de l’Occident médiéval, Paris, 1984.
L. Koenen, ‘Wie dualistisch ist Manis Dualismus?’ in J. Taubes, ed., Religionstheorie und Politische Theologie, II: Gnosis und Politik, Munich and Paderborn et al., 1984, pp. 241-57.
G. G. Stroumsa, “König und Schwein. Zur Struktur des manichäischen Dualismus,” in J. Taubes, ed., Religionstheorie und politische Theologie, II: Gnosis und Politik, Munich and Paderborn et al., 1984, pp. 141-53.
D. Müller, Albi genser–Die wahre Kirche ? Eine Untersuchung zum Kirchenverständnis der ‘ecclesia Dei’, Würzburg, 1986.
G. Rottenwöhrer, Unde malum? Herkunf und Gestalt des Bösen nach heterodoxer Lehre von Markion bis zu den Katharern, Bad Honnef, 1986.
M. Tardieu, “La conception de Dieu dans le manichéisme,” in R. van den Broek, T. Baarda and J. Mansfeld, eds., Knowledge of God in the Graeco-Roman World, Leiden and New York 1988, pp. 262-71.
M. Tardieu, “La conception de Dieu dans le manichéisme,” in R. van den Broek, T. Baarda and J. Mansfeld, eds., Knowledge of God in the Graeco-Roman World, Leiden and New York 1988, pp. 262-71.
Secondary sources: U. Bianchi, “Sur le dualisme de Mani,” in A. van Tongerloo and S. Giversen, eds., Manichaica Selecta (MS I), Louvain, 1991, pp. 9-19.
Q. Quispel, “Christelijke Gnosis, joodse Gnosis, Hermetische Gnosis,” in G. Quispel, ed., De Hermetische Gnosis in de loop der eeuwen, Baarn, 1992, pp. 610-42.
A. Brenon, “Les hérésies de l’an mil. Nouvelles perspectives sur les origines du catharisme,” Heresies. Revue d’hérésiologie médiévale 24, 1995, pp. 21-36.
R. I. Moore, “Heresy, Repression and Social Change,” in S. L. Waugh and P. D. Diehl, eds., Christianity and its Discontents. Exclusion, Persecution and Rebellion, 1000-1500, Cambridge, 1996.
R. van den Broek, “The Cathars: Medieval Gnostics,” in R.van den Broek and W. J. Hanegraaff, Gnosis and Hermeticism. From Antiquity to Modern Times, New York, 1998, pp. 87-108.
J. Hamilton and B. Hamilton, Christian Dualist Heresies in the Byzantine world, c. 650 – c. 1450. Selected sources translated and annotated, Manchester and New York, 1998.
2000 - 21st century
2000 - 21st century
There are still over ten thousand Banat Bulgarians in Banat today in the villages of Dudeştii Vechi, Vinga, Breştea and also in the city of Timişoara, with a few in Arad; however, they no longer practice Bogomilism, having converted to Roman Catholicism. There are also a few villages of Paulicians in the Serbian part of Banat, especially the villages of Ivanovo and Belo Blato, near Pančevo.
There are still over ten thousand Banat Bulgarians in Banat today in the villages of Dudeştii Vechi, Vinga, Breştea and also in the city of Timişoara, with a few in Arad; however, they no longer practice Bogomilism, having converted to Roman Catholicism. Traces of a dualistic tradition in the folklore of the South Slavs are all that remain today of the most powerful sectarian movement in the history of the Balkans. There are also a few villages of Paulicians in the Serbian part of Banat, especially the villages of Ivanovo and Belo Blato, near Pančevo.
See also
See also