Christian Dualist Heresies in the Byzantine World by Janet Hamilton, Bernard Hamilton, Yuri Stoyanov

By Janet Hamilton, Bernard Hamilton, Yuri Stoyanov

Christian dualism originated within the reign of Constans II (641-68). It used to be a well-liked faith, which shared with orthodoxy an popularity of scriptual authority and apostolic culture and held a sacramental doctrine of salvation, yet understood these types of in a extensively diverse approach to the Orthodox Church. one of many ameliorations used to be the powerful half demonology performed within the trust procedure. this article strains, via unique resources, the origins of dualist Christianity during the Byzantine Empire, concentrating on the Paulician circulate in Armenia and Bogomilism in Bulgaria. It provides not just the theological texts, yet places the activities into their social and political context.

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Extra info for Christian Dualist Heresies in the Byzantine World C.650-C.1450: Selected Sources (Manchester Medieval Sources Series)

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108 Given these premises, which are totally unsupported in any other source and which appear to be the product of Euthymius’ own spiritual insecurity, it is difficult not to feel sceptical about other information of a similar 107 See map. 108 Ch. Maurer, text tr. H. Duensing, ‘The Apocalypse of Peter’, in NTA II, pp. 663– 83. 109 Because the Bogomils tended to be considered saintly people, since their way of life approximated closely to the Orthodox ideal of holiness, Euthymius feared that they were deliberately seeking to infiltrate the Orthodox hierarchy: that they not merely dressed and behaved like monks and priests, but that they also exercised monastic and priestly functions in order to undermine the Church’s saving work.

Bogomil was also indebted to the Orthodox Church in another way. 102 It was the Old Slavonic text of the New Testament which pop Bogomil used as the foundation of his teaching. The simple religion described by Cosmas soon became far more sophisticated. ’103 Byzantine Bogomilism The fifty years following the death of Tsar Peter in 969 were a troubled time in Bulgarian history. First the country was occupied by the army of Prince Sviatoslav of Kiev, then in 972 John I Tzimisces, arguably the greatest general to occupy the Byzantine throne, turned out the Russians and brought Bulgaria under direct Byzantine rule.

Hugh’s chief concern is therefore to supply his patrons with authorities which they can cite against Bogomil practices. The charges which he brings against the Bogomils are familiar ones, except that of their refusal to swear oaths. Hugh came from a society which was held together by ceremonies of oath-taking, and was very shocked by this: ‘Without oaths the world could not and cannot be firmly based’, he comments [36]. His intervention had no effect. 145 The attack on Constantinople by the Fourth Crusade in 1203–4 caused further political fragmentation in the Byzantine lands.

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