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Friday, March 25, 2022

HERESIOLOGY
Pope’s peace prayer for Ukraine recalls Fatima prophecy

By NICOLE WINFIELD

1 of 24

Pope Francis presides over a special prayer in St. Peter's Basilica at the Vatican, Friday, March 25, 2022. Francis is presiding over a special prayer for Ukraine that harks back to a century-old apocalyptic prophesy about peace and Russia that was sparked by purported visions of the Virgin Mary to three peasant children in Fatima, Portugal in 1917.
(AP Photo/Gregorio Borgia)

ROME (AP) — Pope Francis prayed for peace in Ukraine in a ceremony Friday that harked back to a century-old apocalyptic prophecy about peace and Russia that was sparked by purported visions of the Virgin Mary to three peasant children in Fatima, Portugal, in 1917.

Francis invited bishops, priests and ordinary faithful around the world to join him in the consecration prayer, which opened with Francis entering St. Peter’s Basilica before an estimated 3,500 people and concluded with Francis sitting alone before a statue of the Madonna. There, he solemnly asked forgiveness that humanity had “forgotten the lessons learned from the tragedies of the last century, the sacrifice of the millions who fell in two World Wars.”

“Free us from war, protect our world from the menace of nuclear weapons,” he prayed.

The service was Francis’ latest effort to rally prayers for an end to the war while keeping open options for dialogue with the Russian Orthodox Church and its influential leader, Patriarch Kirill. Francis has yet to publicly condemn Russia by name for its invasion, though his denunciations of the war in Ukraine have grown increasingly outraged.

The prayer ritual was of deep spiritual importance to many Catholics and a source of fascination to others. It deals with some of the more controversial aspects of the Catholic faith: purported visions of the Madonna, revelations of hell, Soviet communism and the death of a pope, and questions about whether the prophecies contained in the so-called “secrets of Fatima” have already been fulfilled or not.

To hammer home the universal nature of the event, the Vatican translated the text of the prayer into three dozen languages. Retired Pope Benedict XVI participated from his home in the Vatican gardens. A papal envoy celebrated a simultaneous service at the shrine in Fatima.

The Fatima story dates to 1917, when according to tradition, Portuguese siblings Francisco and Jacinta Marto and their cousin Lucia said the Virgin Mary appeared to them six times and confided to them three secrets. The first two described an apocalyptic image of hell, foretold the end of World War I and the start of World War II, and portended the rise and fall of Soviet communism. The children were between 7 and 10 years old at the time.

In 2000, the Vatican disclosed the long-awaited third secret, describing it as foretelling the May 13, 1981, assassination attempt against St. John Paul II in St. Peter’s Square.

According to later writings by Lucia, who became a nun and died in 2005, Russia would be converted and peace would reign if the pope and all the bishops of the world consecrated Russia to the “Immaculate Heart of Mary.” Lucia later claimed that John Paul fulfilled that prophecy during a Mass on March 25, 1984, exactly 38 years ago Friday, even though he never specified Russia in the prayer.

The text of Francis’ prayer corrected that 1984 omission. It reads: “Therefore, Mother of God and our Mother, to your Immaculate Heart we solemnly entrust and consecrate ourselves, the Church and all humanity, especially Russia and Ukraine.” It adds: “Grant that war may end and peace spread throughout the world.”

In his homily Friday, Francis said the act of consecration of Russia and Ukraine to Mary’s immaculate heart was “not a magic formula, but a spiritual act” that was taking place “even as bombs are destroying the homes of many of our defenseless Ukrainian brothers and sisters.”

The Ukrainian ambassador to the Holy See, Andrii Yurash, tweeted from inside the basilica his appreciation of the service, which he said was “another attempt to defend (Ukraine) from devil’s war.”

Russia’s ambassador to Italy, Sergey Razov, earlier in the day defended Russia’s “special military action” in Ukraine and said Moscow’s references to its nuclear arsenal in the past month were not a threat but “only a reflection on potential scenarios if Russian national security was put at risk.”

For some traditionalist Catholics, Francis’ pronunciation of Russia in the prayer, as well as his invitation for all the world’s bishops to join him, fulfills the original Fatima prophecy. Some quibbled over his inclusion of Ukraine, while others said the original call for Russia’s “conversion” — presumably to Catholicism — might well have been a priority for the Catholic Church in 1917 but was not a focus of the Vatican’s evangelization project now.

Soon after Francis announced his plans to hold the consecration prayer, Patriarch Kirill said he was inviting the Russian Orthodox to direct prayers to the Mother of God, too. Kirill has called for peace, but he has also seemingly justified the invasion by invoking Russia and Ukraine as “one people” and describing the conflict as a “metaphysical” battle.

The Rev. Stefano Caprio, a former Catholic missionary in Russia and a professor of Russian history and culture at the Pontifical Oriental Institute in Rome, said Kirill is hardly the most hawkish of Russian patriarchs and is presumably under pressure to toe the Kremlin’s official line.

But in comments to reporters this week, Caprio noted that the Catholic and Orthodox prayers being offered up Friday carry some significant ambiguities.

“The problem is that these are two different interpretations: the Madonna who favors peace, and the Madonna who supports the war,” he said.

Sunday, May 01, 2022

THE HERESY OF PROTESTANTISM
Catholic League calls on Congress to sanction Marjorie Taylor Greene after she linked church leaders to Satan

Matthew Chapman
April 28, 2022

Marjorie Taylor Greene (Screen Grab)

On Thursday, the Catholic League for Religious and Civil Rights released a statement calling on Congress to sanction Rep. Marjorie Taylor Greene (R-GA) for her recent statements attacking the Catholic Church.

"Greene has a history of offending African Americans and Jews, so bigotry is something that is apparently baked into her," wrote Catholic League President Bill Donohue in the letter to House Ethics Committee leaders Ted Deutch (D-FL) and Jackie Walorski (R-IN).

"The time has come for her to be either reprimanded or censured," Donohue added. "Her irresponsible behavior has already caused her to be removed from committee assignments. Accordingly, her burst of anti-Catholicism now demands stronger sanctions against her."

Greene, who has said she grew up Catholic but is now an evangelical Protestant, stirred controversy earlier this week when she claimed in an interview with Church Militant that the Catholic Church is "controlled by Satan," citing the work of Catholic charities that help immigrants in the United States, and the Church's history of covering up clergy who have committed sexual abuse of children.

"The Church is not doing its job, and it's not adhering to the teachings of Christ," she said in that interview.

The comments have drawn rebuke from other right-wing commentators, like Erick Erickson, who called Greene's attack on Catholics "inexcusable."

Greene, who has promoted QAnon conspiracy theories, was already stripped of her House committee assignments last year after the emergence of social media activity in which she appeared to endorse the killing of prominent Democratic politicians for treason.

Saturday, March 12, 2022

Druze pop star seeks to bridge Palestinian and Israeli divide

"Yalla, yalla, raise your hands!" Israeli Druze singer Mike Sharif shouts in Arabic to the Palestinian crowd swaying to a Hebrew hit at a wedding in the occupied West Bank.
 
© JALAA MAREY Israeli Druze singer Mike Sharif

AFP 1 day ago

The scene, all the more unusual as it took place in Yatta, a Palestinian village near Hebron and site of frequent friction with the Israeli army and Jewish settlers, created a buzz on social networks and local media.

"I had prepared three hours of performance in Arabic only. After half an hour, everyone -- the families of the bride and groom, the guests -- asked me to sing in Hebrew," Sharif, interviewed in the northern Israeli Druze town of Daliat al-Carmel, told AFP.

The Druze, an Arabic-speaking minority offshoot of Shiite Islam, number around 140,000 in Israel and the occupied Golan Heights.

Nicknamed "the Druze prodigy" after winning a TV competition aged 12, Sharif -- now in his 40s -- rose to fame with his Mizrahi (Eastern) pop songs in the 1990s in Israel, but also in the West Bank, Gaza and Arab countries.

"I have always belonged to everyone," says the self-proclaimed "ambassador of peace" between Israelis and Palestinians.

- 'Hebrew in Hebron, Arabic in Tel Aviv'-

From the inception of Mizrahi pop, influenced by the Jewish cultures of the Middle East and North Africa, reciprocal influences were established with the music of neighbouring Arab territories.

Today, the popularity of artists like Israel's most popular singer Eyal Golan or the younger Eden Ben Zaken reaches well into Palestinian society.

At the same time, the big names in Arabic music -- Oum Kalsoum, Fairuz or Farid al-Atrash -- have long been popular among Israeli Jews.

To Sharif, this musical proximity should make it possible "to unite everyone" and contribute to ending conflicts.

"I sing in Hebrew in Hebron, in Arabic in Tel Aviv and Herzliya. I sing in both languages and everyone sings on both sides," he said.

"Music can contribute to peace. Politics does not bring people together this way."

His Yatta show, however, brought waves of criticism and even threats from both sides, with some Palestinians and Israelis calling him a "traitor" -- the former for singing in Hebrew in the West Bank, the latter for performing at a Palestinian marriage.

And after having said he wanted to be "the first Israeli singer to perform in the Gaza Strip", the territory controlled by Hamas Islamists that Israelis may not enter, he abandoned the idea "due to tensions", Sharif said.

- 'Emotional experience' -


Oded Erez, a popular music expert at Bar-Ilan university near Tel Aviv, links the notion of music as a bridge between Israelis and Palestinians to the "Oslo years" of the early 1990s following the signing of interim peace accords.

Jewish singers like Zehava Ben or Sarit Hadad performed songs by Umm Kulthum in Palestinian cities in Arabic, he recalled, but according to the musicologist, this phenomenon collapsed along with the political failure of the Oslo accords.

"This shared investment in shared music and style and sound is not a platform for political change or political reconciliation per se, you would need to politicise it explicitly, to mobilise it politically, for it to become that," he said of current cultural musical exchanges.

Today, the musical affinity between Palestinians and Israelis is reduced to the essential: "more physical and emotional than intellectual", he said.

The request of the Palestinian revellers at the Yatta wedding was "not a demand for Hebrew per se" but rather for Sharif's "hits" from the 80s and 90s, when "his music was circulating" and some songs entered the wedding "canon", Erez said.

The same goes for the title "The sound of gunpowder", written in 2018 in honour of a Palestinian armed gang leader from a refugee camp near Nablus in the West Bank that is played repeatedly at Israeli weddings, Erez said.

"When there is music, people disconnect from all the wars, from politics, from differences of opinion," Sharif said.

"They forget everything, they just focus on the music."

dms/cgo/gl-jjm/hc/jfx

HERESIOLOGY

Druze (/ˈdrz/;[20] Arabicدرزي darzī or durzī, plural دروز durūz) are members of an Arabic-speaking esoteric ethnoreligious group[21][22] originating in Western Asia. They practice Druzism, an Abrahamic,[23][24] monotheisticsyncretic, and ethnic religion based on the teachings of Hamza ibn Ali ibn Ahmad and the sixth Fatimid caliphal-Hakim bi-Amr Allah, and ancient Greek philosophers like PlatoAristotlePythagoras, and Zeno of Citium.[25][26] Adherents of the Druze religion are called The People of Monotheism (Al-Muwaḥḥidūn).[27]

The Epistles of Wisdom is the foundational and central text of the Druze faith.[28] The Druze faith incorporates elements of Isma'ilism,[29] ChristianityGnosticismNeoplatonism,[30][31] Zoroastrianism,[32][33] Buddhism,[34][35] HinduismPythagoreanism,[36][37] and other philosophies and beliefs, creating a distinct and secretive theology based on an esoteric interpretation of scripture, which emphasizes the role of the mind and truthfulness.[27][37] Druze believe in theophany and reincarnation.[38] Druze believe that at the end of the cycle of rebirth, which is achieved through successive reincarnations, the soul is united with the Cosmic Mind (al-ʻaql al-kullī).[39]

File:Channel 2 - Druze.webm
Video clips from the archive of Israel Channel 2 Israeli News Company showing Israeli Druze men in traditional clothing. The flags shown are Druze flags.

Druze believe there were seven prophets at different periods in history: AdamNoahAbrahamMosesJesusMuhammad, and Muhammad ibn Isma'il ad-Darazi.[40][41][42] Druze tradition also honors and reveres Salman the Persian,[43] al-Khidr (who identify as Elijah and reborn as John the Baptist and Saint George),[44] JobLuke the Evangelist, and others as "mentors" and "prophets."[45] They also have a special affinity with Shuaib, or Jethro.[46]

Even though the faith originally developed out of Isma'ilism, Druze do not identify as Muslims.[47] The Druze faith is one of the major religious groups in the Levant, with between 800,000 and a million adherents. They are found primarily in LebanonSyria, and Israel, with small communities in Jordan. They make up 5.5% of the population of Lebanon, 3% of Syria and 1.6% of Israel. The oldest and most densely-populated Druze communities exist in Mount Lebanon and in the south of Syria around Jabal al-Druze (literally the "Mountain of the Druze").[48]

The Druze community played a critically important role in shaping the history of the Levant, where it continues to play a significant political role. As a religious minority in every country in which they are found, they have frequently experienced persecution by different Muslim regimes, including contemporary Islamic extremism.


Sunday, September 03, 2023

HERESIOLOGY


 Opinion

How a mysterious Indian religious figure united Hindus and Muslims

The life and words of Shirdi Sai Baba could prove to be an inspiration to those seeking to rebuild the bridges between followers of both faiths.

Shirdi Sai Baba in an undated image. Photo courtesy Wikimedia/Creative Commons

(RNS) — In recent years, India has seen growing tensions — and sometimes violence — between Hindus and the country’s large Muslim minority, often stoked by some of the country’s numerous political parties and extremist groups from both religions. The fraught relations between the two groups trace back centuries, from the persecution of Hindus and Sikhs by some Muslim rulers, to tensions perpetuated by the British in colonial India and the partition of India and Pakistan in 1947.

But in the past, devotion united Indians of both faiths, as the story of a late-19th century and early 20th century Indian religious leader and his followers reminds us. 

Shirdi Sai Baba’s real name, birthdate and origins are unknown, but according to his Hindu and Muslim followers, he was born in the 1830s and followed an ascetic lifestyle from an early age, living under a neem tree and spending long hours in meditation. He wore Islamic garb but offered prayers at both the local mosque and temple.

Shirdi Sai Baba’s influence was monumental in shaping Indian spirituality. Sufi mystics praised how his idea of seeing divinity in all beings corresponded with their core philosophy and that of Advaita Hinduism, which preaches non-dualism between living beings and the Divine. Sai Baba influenced a Zoroastrian mystic, Meher Baba, who credited him with articulating a philosophy of looking inward for realization.



Sai Baba was a proponent of “bhakti,” a feeling of intimate personal connection, and urged his followers to surrender themselves to the divine without getting caught up in the orthodoxy of rituals.

He encouraged both his Hindu and Muslim followers to read their respective holy texts to become the best versions of themselves. He rejected material offerings and spent his life in contemplation, eschewing orthodoxy. His life was chronicled by his followers in a book called “Shri Sai Satcharitra,” which was an important text to members of my family, a number of whom were devotees of Shirdi Sai Baba.

Shirdi Sai Baba in an undated image. Photo courtesy Wikimedia/Creative Commons

Shirdi Sai Baba in an undated image. Photo courtesy Wikimedia/Creative Commons

Shirdi Sai Baba preached the oneness of both Hindu and Muslim teachings by highlighting how both taught their followers to find the true realized versions of themselves. After his death in 1918, a Hindu temple in Shirdi was built that welcomed both Hindu and Muslim (and Zoroastrian) devotees.

Years later, a Hindu religious leader named Satya Sai Baba claimed to be an incarnation of Shirdi Sai Baba and preached the idea of “loving all and serving all,” a philosophy that drew hundreds of thousands of non-Indian followers from around the world. In fact, Satya Sai Baba became far more remembered in the West, particularly after influencing Americans such as Isaac Tigrett, the co-founder of Hard Rock Cafe, and the musician Alice Coltrane.

While Satya Sai Baba became an international celebrity, Shirdi Sai Baba was known more to locals and members of the Indian diaspora who were familiar with his life and teachings. For years, including in the decades after partition, Hindus and Muslims worshipped at the temple in Shirdi, and at least to a limited degree, Hindus and Muslims outside of India would attend ceremonies honoring his life or visit temples created in his honor.

Shirdi Sai Baba’s teachings brought together Hindus and Muslims of different castes as well. During times when lower-caste Hindus and lower-caste Muslims were frequently marginalized by upper-caste Hindus and upper-caste Muslims (known as Ashrafs), Shirdi Sai Baba rejected caste as anything grounded in religion.



In recent years, however, the co-worshipping has diminished. Today, the vast majority of Shirdi Sai Baba devotees are Hindus, a product of a number of factors, including increased hostilities between followers of both faiths, calls by Indian Muslims to reject any reverence to any religious figures or deities except Allah, and a generational shift in how both Hindus and Muslims now practice their religions.

Still, Shirdi Sai Baba left an indelible mark on both the syncretic nature of Indian spirituality and communal harmony. His life and words could prove to be an inspiration to those seeking to rebuild the bridges between followers of both faiths.

(Murali Balaji is a journalist and a lecturer at the Annenberg School for Communication at the University of Pennsylvania. His books include “Digital Hinduism” and “The Professor and the Pupil,” a political biography of W.E.B. Du Bois and Paul Robeson. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

Wednesday, May 31, 2023

‘Mad and offensive’ texts shed light on the role played by minstrels in medieval society

The Heege Manuscript.‘Manuscripts often preserve relics of high art. This is something else’ … the Heege Manuscript. Photograph: National Library of Scotland

The Heege Manuscript which ‘pokes fun at everyone, high and low’ is among the earliest evidence of the life and work of a real minstrel



Sarah Shaffi
THE GUARDIAN
Wed 31 May 2023 

From mocking kings and priests to encouraging audiences to get drunk, newly discovered texts at the National Library of Scotland have shed light on the role played by minstrels in medieval society.

Containing the earliest recorded use of the term “red herring” in English, the texts are part of a booklet known as the Heege Manuscript. Dr James Wade of the University of Cambridge, who discovered them, said echoes of minstrel humour can be found “in shows such as Mock the Week, situational comedies and slapstick”.

“The self-irony and making audiences the butt of the joke are still very characteristic of British standup comedy,” he added.

Throughout the middle ages, minstrels travelled between fairs, taverns and baronial halls to entertain people with songs and stories. Although fictional minstrels are common in medieval literature, references to real-life performers are rare, and the Heege Manuscript is among the first evidence of the life and work of a real minstrel.

Dr James Wade: ‘To get an insight into someone like that from this period is incredibly rare and exciting.’ Photograph: University of Cambridge

Wade, from Cambridge’s English faculty and Girton College, said that most “medieval poetry, song and storytelling has been lost”.

“Manuscripts often preserve relics of high art,” he continued. “This is something else. It’s mad and offensive, but just as valuable. Standup comedy has always involved taking risks and these texts are risky! They poke fun at everyone, high and low.”

The texts consist of a tail-rhyme burlesque romance entitled The Hunting of the Hare, a mock sermon in prose and an alliterative nonsense verse The Battle of Brackonwet. They were copied circa 1480 by Richard Heege, a household cleric and tutor to a Derbyshire family called the Sherbrookes, from a now lost memory-aid written by an unknown minstrel performing near the Derbyshire-Nottinghamshire border.

Wade believes the minstrel wrote part of his act down because its many nonsense sequences would have been extremely difficult to recall. “He didn’t give himself the kind of repetition or story trajectory which would have made things simpler to remember,” Wade said. “Here we have a self-made entertainer with very little education creating really original, ironic material. To get an insight into someone like that from this period is incredibly rare and exciting.”

The Hunting of the Hare is a poem about peasants, “full of jokes and absurd hijinks”. Wade said that one scene is reminiscent of Monty Python’s “Killer Rabbit of Caerbannog” sketch.

The sermon addresses the audience as “cursed creatures” and includes fragments from drinking songs. “This is a minstrel telling his audience, perhaps people of very different social standing, to get drunk and be merry with each other,” Wade said. The sermon also contains the first recorded use of the term “red herring”, when three kings eat so much that 24 oxen burst out of their bellies, sword fighting; the oxen chop each other up until they are reduced to three “red herrings”.

The Battle of Brackonwet features Robin Hood as well as jousting bears, battling bumblebees and partying pigs. The poem names several villages close to the Derbyshire-Nottinghamshire border and includes a “skilful demonstration of alliterative verse and a clever double entendre”.

Wade said: “We shouldn’t assume that popular entertainers weren’t capable of poetic achievement. This minstrel clearly was.”

Wade’s study is published on Wednesday in The Review of English Studies journal.



https://www.cambridge.org/9781009064347

Based on up-to-date sources and recent scholarly editions of Bakhtin's work; Sets Bahtkin's work in its historical context, helping readers better ...


https://monoskop.org/images/7/70/Bakhtin_Mikhail_Rabelais_and_His_World_1984.pdf

Bakhtin's ideas concerning folk culture, with carnival as its ... Long before he published his book on Rabelais, Bakhtin had ...



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Monday, October 18, 2021

HERESIOLOGY

Persecution of Cathars, Albigenses and Waldenses

Michael D Magee



17 Pages
Four Church Councils in 1119, 1139, 1148 and 1163 declared the Cathars to be heretics. The Council of Toulouse in 1119 and then the Lateran Council of 1139 urged the secular powers to proceed violently against heresy—they did not. Even so, Cathars were burned or imprisoned in many places, but, William IX of Aquitaine and many of the nobles of the Midi continued to protect them. They valued their industry and integrity in a corrupt world. The French bishops at the Council of Tours (1163) discussed the presence of Cathars in Cologne, Bonn and Liege. They called them Manichæans, a taunt, for they knew they were not, and the Cathars called themselves the Good Christians. From 1180 to 1230, the Catholic Church enacted legislation against heresy, and set up a permanent tribunal, staffed by Dominican friars. It was the Inquisition.



Heresy and the Free Spirit: Beghards and Béguines


28 Pages
In northern Europe, the Free Spirit of Beghards and Béguines led the war against the established Church. From around 1250, they cited Cathars, Waldenses, and Joachites. Their common beliefs included hatred of the Church, that sacraments are worthless, the spiritual value of poverty, and most important of all, that each of us can become God. Organized in small groups, they faded away when trouble threatened, “migrating from mountain to mountain like strange sparrows”, a good description of the lifestyle the fleeing Cathars were obliged to follow. If they differed, they were merely variations on the Cathar original.



Catharism as a Counter Church


13 Pages
From a sociological point of view, Catharism is perceived as a protest movement, which attacked the established values and habits defended by the Roman Catholic Church and worldly power. In conformity with this approach, it is necessary to pay special attention to the explicit values of Catharism, which are contrary to Roman Catholicism. For instance, the rejection of marriage, the outright prohibition on killing living beings, the rejection of the crucifix and the ecclesiastical hierarchy, the ban on swearing oaths, the Eucharist, baptism by water and the belief in God as creator of the material world.


New light on the dissident "Church of the Latins" in Constantinople (Crossroads of Bogomils and Cathars I)

281 Views23 Pages
The almost forgotten church of the Cathars in Constantinople, also called Church of the Latins, had many similarities with the Greek Church of the Bogomils in Constantinople. Both churches played an important, nevertheless distinguishing, role in the distribution of dualistic ideas in the West.


The cathar version of the legend of Barlaam and Josaphat (Crossroads of bogomils and cathars II)

14 Pages
There are at least three close and irrefutable connections between the Bogomils and Cathars. The Cathars adopted the creation myth, The Secret Supper or Interrogatio Johannis, of the Bogomils. It is also proven that the Cathars adopted the federal organization structure of the Bogomil churches during the Council of Saint Félix and Lauragais in 1167, as recommended by the Bogomil bishop Nicetas. The third element of the intimate relationship between Bogomils and Cathars is the initiation ritual of the latter, the consolamentum (or teleiosis), which is rather identical with that of the Bogomils. There are even more connections. In this article we will focus on the Occitan version of the famous medieval legend of " Barlaam and Josaphat " as the binding element between Bogomilism and Catharism. What is it that makes the legend of Barlaam and Josaphat interesting as a binding element between Bogomils and Cathars, even though there is no known Bogomil version? We are especially indebted to Marie Madeleine van Ruymbeke Stey for an answer. In her little known dissertation 1 she aims to prove that the Occitan version of our legend has Cathar roots. One of the things she states is that there is a remarkable spatiotemporal parallel between the history of the spread of the legend on the one hand, and of dualism 2 on the other. This goes alongside current Christianity: Manichaeism, Paulicianism, Bogomilism and Catharism. According to Van Ruymbeke, the legend has been a vehicle, an allegorical tool, for the spread of dualism from east to west, from the third to the fourteenth century. 1 M.M.A. van Ruymbeke Stey, Au confluent du catharisme et du bogomilisme, le Barlam et Jozaphas occitan. Approche culturelle et sémiologique, Ohio 1997 dissertation. 2 Dualism as a concept has only been in existence for two centuries and it can be applied to almost all gnostic systems. There are two completely separate worlds: the divine world created by God and this world, being the world of Satan and the world of evil. These worlds are often designated as the realm of light and the realm of darkness. Analogically, the human being is also of dual nature. He is matter, but there is also a divine principle in him which reminds him of his divine origin and, when his consciousness rises, guides him back to his divine source.

Bogomils on Via Egnatia and in the Valley of Pelagonia: the Geography of a Dualist Belief


19 Pages
This paper treads my long-term field research on the dualist religious movement called Bogomilism that is located along the ancient Roman communication of Via Egnatia and in the valley of Pelagonia. I discuss various written historical sources and topography in the region of Western Macedonia where Bogomilism had its strongholds. In addition, I also deal with some of the neglected monuments and remnants of the Bogomilism in the region. There are two ways in promoting this complex research: theoretical and topographical analysis of the Bogomil faith within the context of place and time. Here I also include archaeological, ethnographical and theological investigation of the religious group labeled as Bogomil.



BOGOMILS AND THE REFORMATION: crossroads and missing links


11 Pages
abstract: The year 2017 marked the 500 th anniversary of the Reformation, and it has been celebrated throughout Europe. In this paper, the author aims to examine the connection between beliefs of the Bogomils and the ideas of the Reformation. Controversially, the former have been called " the precursors of the Reformation " and even " the first Protestants in Europe. " These claims will be investigated here in the light of the subject of free will and the so called bogomilian dualism. Both the similarities and differences between Bogomil thinking and the ideas of significant reformers, such as John Wycliffe, Jan Hus, and Martin Luther, will be discussed. Based on textual sources, it is argued that there are shared beliefs between Bogomils and reformers, and that both have a strong will to reform the religious life, but we cannot say that there is clear evidence that ideas of the Reformation have been adopted directly from these early dissidents. We can conclude, however, that Bogomil ideas served as an eye-opener for protestant thinkers, though beliefs about free will changed throughout history. Whereas Bogomils believed in the free will of their Perfects, Pico della Mirandola, being inspired by the Gnostic tradition, adopted this, together with Humanists such as Erasmus, and early reformers of the Church, like Wycliffe and Hus. However, the instigator of the Reformation, Luther, changed his mind radically, and rejected the idea of a free will for human beings altogether in favor of the grace



The Question of Neobogomilism

2014, Пути гнозиса: мистико-эзотерические традиции и гностичское мировоззрение од древности до наших дней/Ways of Gnosis. Mystical and Esoteric Traditions and Gnostic Worldview from Antiquity to the Present TIme


14 Pages

The Bogomils: Mediaeval Gnostics or crypto-Heretics?


10 Pages
The alleged hypocrisy of the Balkan Bogomils often earned them the scorn of their contemporary orthodox critics. The Bogomils completely rejected the Orthodox Church, yet attended their services. They even allowed the sacraments to be administered to them. The author shows that this phenomenon of “crypto-heresy” can only be satisfactorily explained if we assign the Bogomils a place in the age-long gnostic tradition. The Bogomils exemplified a mediaeval variant of Gnosticism. Their crypto-heresy was a consciously chosen strategy, also common in other gnostic groups.

https://www.academia.edu/19768881/The_Bogomils_Mediaeval_Gnostics_or_crypto_Heretics

The history of Manicheism

613 Views9 Pages
When examining Catharism and related medieval heresies, we oftentimes encounter the claim that these religious dissidents are connected with ancient Manichaeism and that the Cathars and their coreligionists were adherents of Mani. This claim was predominantly put forward in the polemist writings of the opponents of Catharism and related movements, such as Durand of Huesca in his Liber contra manicheos (1223) and numerous inquisitors, including Bernard Gui, who fully dedicates the first chapter of his Practica inquisitionis heretice pravitatis (1323) to “ the errors of the Manichaeans of this age”.

Why Bosnian Church did not belong to Bogomilism; "Kr'stjani" (mystics) vs "Bogomili" (dualists)

Published 2019
18 Pages
This paper in a simple and transparent way critically examines the rejected belief in science that Bosnian Church and its followers doctrinally and organisationally belonged to the dualist sect of Bogomilism. The research was carried out by a comparative analysis of the basic dualistic postulates of Gnosticism, Manichaeism and Bogomilism on the one hand and the available domestic sources of the Bosnian Church on the other. The importance of the work is reflected in the concise and detailed scientific argumentation that undermines "Bogomil Bosnian Church" myth, while offering a new scientific thesis on the religious and doctrinological affiliation of the "Bosnian faith" and the Bosnian "krs'tjani". In the first part, the paper deals with the problem of extreme and moderate dualism, with a special emphasis on the Neognostic, Neomanichaean and Bogomil communities in medieval Balkans. In the second part, the basic premises of Christian mysticism are given, including the possibility of its philosophical and theological compatibility with the teachings of the Bosnian Church, where for the first time the phenomenon of the name "kr'stjani" is explained in relation to the mystical union ("unio mystica").