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 attractiveness of scriptual authority and apostolic culture and held a sacramental doctrine of salvation, yet understood these kind of in a considerably diverse technique to the Orthodox Church. one of many alterations was once the robust half demonology performed within the trust process. this article strains, via unique resources, the origins of dualist Christianity in the course of the Byzantine Empire, concentrating on the Paulician flow in Armenia and Bogomilism in Bulgaria. It provides not just the theological texts, yet places the events into their social and political context.

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112 A set of anti-dualist anathemas found in some manuscripts of the Synodikon of Orthodoxy probably date from the tenth century, but relate to beliefs which Bogomils and Paulicians held in common, and may well have been formulated against the Paulicians. ([16(c)]) J. Gouillard, ‘Le Synodikon de l’orthodoxie: édition et commentaire’, T & M 2 (1967), pp. 230–2). 35 CDHIN 35 11/28/97, 10:38 AM P CHRISTIAN DUALIST HERESIES The reason for this inaction should probably be sought in the political circumstances of the empire during the years following Basil II’s death in 1025.

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. He claimed that one Bogomil had gone so far as to build, and serve as priest in, an Orthodox church in order to profane the sacred mysteries.

12–58. 114 Hussey, The Orthodox Church, pp. 127–40. 115 Cosmas’ condemnation of him may have been incorporated in a provincial recension of the Synodikon of Orthodoxy dating from Alexius I’s reign [16 (a)]. P 36 CDHIN 36 11/28/97, 10:39 AM HISTORICAL INTRODUCTION references to them in his writings,116 even though the cradle of Bogomilism lay in his own province. 117 His daughter Anna in her history of his reign [24] and his theologian, Euthymius Zigabenus [25], who are the chief sources for the history of Bogomilism at this time, both agree that the heresy was well concealed, probably because the Bogomils looked like Orthodox monks.

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