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Christian dualism originated in the reign of Constans II (641-68). It was a popular religion, which shared with orthodoxy an acceptance of scriptual authority and apostolic tradition and held a sacramental doctrine of salvation, but understood all these in a radically different way to the Orthodox Church. One of the differences was the strong part demonology played in the belief system. This text traces, through original sources, the origins of dualist Christianity throughout the Byzantine Empire, focusing on the Paulician movement in Armenia and Bogomilism in Bulgaria. It presents not only the theological texts, but puts the movements into their social and political context.

Janet Hamilton, Bernard Hamilton, and Yuri Stoyanov

not ‘new Manichaeans’ in any but a typological sense, and they were always willing to anathematize Mani and his followers. It is also sometimes claimed that some Christian dualists, notably the Bogomils, were really Gnostics. 5 Gnosticism, which developed at about the same time as Christianity, encompassed a wide variety of schools of thought, all of which shared a common cosmology: belief in

in Christian dualist heresies in the Byzantine world c. 650–c. 1450
Abstract only
Janet Hamilton, Bernard Hamilton, and Yuri Stoyanov

here that Paulicians had an ‘inner’ teaching is not known from other sources, though it is frequently alleged against Bogomils and Cathars. 59 See note 57 above 60 Irene, 797–802; Theophilus, 829–42. The date of Sergius’ death is given below

in Christian dualist heresies in the Byzantine world c. 650–c. 1450
Abstract only
John H. Arnold and Peter Biller

to Piedmont, especially to Cuneo and the surrounding area. 14 Noted as bishop in Doat 23, fols 80r, 85r. 15 M. Zerner, ed., L’Histoire du Catharisme en discussion: Le ‘Concile’ de Saint-Félix, 1167 (Nice, 2001), pp. 135–201. For a broader account of the Council, Niquinta/Nicetas and Bogomil influence, see B. Hamilton, ‘Introduction’, in B., J. and S. Hamilton, Hugo Eteriano, Contra Patarenos (Leiden, 2004), pp. 1–102 (at 73–89). 16

in Heresy and inquisition in France, 1200-1300
Neil Cornwell

century, evolved in the Balkans, starting in the IXth century, as the result of the confrontation of Slavic paganism, Bogomilism, and Orthodox Christianity. The conflict culminated in the eventual victory of Orthodoxy and the subsequent relegation of pagan and Bogomil beliefs to demonology. (Perkowski 1989 : 32

in European Gothic
Human rights and humanitarianism in the 1980s
Roland Burke

–200. 46 Draft Convention on the Rights of the Child, E/CN.4/L.1366/Rev.1, 7 February 1978; and UN General Assembly, Question of a Convention on the Rights of the Child, A/RES/33/166, 20 December 1978. 47 Bogomil Sujka (Poland), Summary Records of Committee III, 10 November 1978, A/C.3/33/SR.42, para 70

in Humanitarianism, empire and transnationalism, 1760–1995
James Naus

are limited, enough evidence survives to suggest that the King was indeed supportive of Innocent’s quest against the southern French heretics, but was unable to participate because of political circumstances at home. Alleged Cathar heretics had been a problem in southern France for quite some time, which probably stemmed from the Bogomil dualist heresy prevalent in Byzantium since the tenth century. 95 While local solutions had been tried to rein in the heresy since the mid-twelfth century, upon taking office, Innocent undertook a broader

in Constructing kingship
The Moslem question in Bosnia-Hercegovina
David Bruce MacDonald

, as Bogomils, therefore they remained Serbs even as Moslems, their ethnic character is also their language.’21 Serbian archaeologists employed other forms of historical evidence. The use of the Cyrillic script on tombstones, rather than the ‘Croatian’ Glagolitic script, also proved that Bosnia’s ancient inhabitants had been Serbs.22 Moslems were denied the luxury of a separate ethnic, national, and religious identity. Further, Serbian writers advanced dubious linguistic and historical ‘proof’ that the Serbs had a right to most of the land in Bosnia225 2441Chapter8

in Balkan holocausts?
Open Access (free)
The gendering of witchcraft
Lara Apps and Andrew Gow

, infanticide and cannibalism gradually took on a new meaning, as so many manifestations of a religious cult of Satan, so many expressions of Devil-worship. 9 Montanists, Paulicians, Bogomils, Waldensians, Cathars, and other groups were all believed by Catholic authorities to engage in these practices. 10 When early modern authors described the activities of witches

in Male witches in early modern Europe
Abstract only
John H. Arnold and Peter Biller

, and a term probably crossing wires with the name of the notorious sinners of the Bible, ‘publicans’ (publicani); references gathered in Borst, Katharer , p. 247 ( Cathares , pp. 209–10). 4 The widespread use of the words Bulgari and Burgari (in French, Bougres ) to denote heretics in France has been taken to be rooted in broad awareness of their sect’s indebtedness to the Bogomil heretics of Bulgaria and the eastern Roman Empire; see Borst, Katharer , pp. 249–50 ( Cathares , pp

in Heresy and inquisition in France, 1200-1300