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PAULICIANS , an evangelical See also:Christian See also: 1, No. 1). It was also used by See also:Photius (c. 867), bk. i., chs. 1-10 of his Historia Manicheorum, who, having held an See also:inquisition of Paulicians in See also:Constantinople was able to supplement Esc. with a few additional details; and by Petrus Siculus (c. 868). The latter visited the Paulician fortress Tephrike to treat for the See also:release of See also:Byzantine prisoners. His See also:History of the Manicheans is dedicated to the See also:archbishop of See also:Bulgaria, whither the Paulicians were sending missionaries. Zigabenus (c. 1 too), in his Panoplia, uses beside Esc. an See also:independent source. The Paulicians were, according to Esc., Manicheans, so called after See also:Paul of See also:Samosata (q.v.), son of a Manichean woman Callinice. She sent him and her other son John to Armenia as missionaries, and they settled at the See also:village of Episparis, or " seedplot," in Phanarea. One See also:Constantine, however, of Mananali, a See also:canton on the western See also:Euphrates 6o-7o m. See also:west of See also:Erzerum, was regarded by the Paulicians as their real founder. He based his teaching on the Gospels and the Epistles of Paul, repudiating other scriptures; and taking the Pauline name of See also:Silvanus, organized churches in Castrum Colonias and Cibossa, which he called See also:Macedonia, after Paul's See also:congregation of that 1 In the Armenian Letterbook of the Patriarchs (See also:Tiflis, 1901), p. 73. 2 See also:Opera (Venetiae, 1834), Q. 89. name. His successors were See also:Simeon, called See also:Titus; Gegnesius, an Armenian, called See also:Timotheus; See also:Joseph, called Epaphroditus; Zachariah, rejected by some; Baanes, accused of immoral teaching; lastly See also:Sergius, called Tychicus. As Cibossa, so their other congregations were renamed, Mananali as See also:Achaea, Argaeum and Cynoschora as See also:Colossae, Mopsuestia as See also:Ephesus, and so on. Photius and Petrus Siculus See also:supply a few See also:dates and events. Constantine was martyred 684 by Simeon whom Constantine Pogonatus had sent to repress the See also:movement. His victim's death so impressed him that he was converted, became See also:head of the sect, and was martyred in 690 by Justinian II. About 702 Paul the Armenian, who had fled to Episparis, became head of the church. His son Gegnesius in 722 was taken to Constantinople, where he won over to his opinions the iconoclast See also:emperor, See also:Leo the Isaurian. He died in 745, and was succeeded by Joseph, who evangelized See also:Phrygia and died near See also:Antioch of See also:Pisidia in 775. In 752 Constantine V. transplanted many Paulicians from Germanicia, Doliche, Melitene, and Theodosiupolis (Erzerum), to See also:Thrace, to defend the See also:empire from Bulgarians and Sclavonians. Early in the 9th century Sergius, greatest of the leaders, profiting .by the tolerance of the emperor Nicephorus, began that See also:ministry which, in one of the epistles canonized by the sect, but lost, he describes thus: "I have run from See also:east to west, and from See also:north to See also:south, till my knees were weary, See also:preaching the See also:gospel of See also:Christ. The iconoclast emperor Leo V., an Armenian, persecuted the sect afresh, and provoked a rising at Cynoschora, whence many fled into Saracen territory to Argaeum near Melitene. For the next 5o years they continued to See also:raid the Byzantine empire, although Sergius condemned See also:retaliation. The empress See also:Theodora (842–857) hung, crucified, beheaded or drowned some See also:loo,000 of them, and drove yet more over the frontier, where from Argaeum, Amara, Tephrike and other strongholds their generals Karbeas and Chrysocheir harried the empire, until 873, when the emperor See also:Basil slew Chrysotheir and took Tephrike. Their sect however continued to spread in Bulgaria, where in 969 John Zimiskes settled a new See also:colony of them at See also:Philippopolis. Here See also:Frederick See also:Barbarossa found them in strength in 1189. In Armenia they reformed their ranks about 821 at Thonrak (Tendarek) near Diadin, and were numerous all along the eastern Euphrates and in Albania. In this region Smbat, of the See also:great Bagraduni See also:clan, reorganized their Church, and was succeeded during a space of 170 or 200 years by seven leaders, enumerated by the Armenian Grigor Magistros, who as See also:duke of See also:Mesopotamia under Constantine Monomachos harried them about 1140. Fifty years later they were numerous in See also:Syria and . See also:Cilicia, according to the Armenian bishops Nerses the Graceful and Nerses of Lambron. In the loth century Gregory of Narek wrote against them in Armenian, and in the 11th Aristaces of Lastivert and Paul of Taron in the same See also:tongue. During these later centuries their propaganda embraced all Armenia. The crusaders found them everywhere in Syria and See also:Palestine, and corrupted their name to See also:Publicani, under which name, often absurdly conjoined with Sadducaei, we find them during the ages following the See also:crusades scattered all over See also:Europe. After 1200 we can find no See also:notice of them in Armenian writers until the 18th century, when they reappear in their old haunts. In 1828 a colony of them settled in See also:Russian Armenia, bringing with them a See also:book called the See also: In the See also:colophon also the compiler (as he calls himself) excuses the errors of See also:orthography and See also:grammar on the ground that they are not due to himself but to earlier and ignorant copyists. The See also:division (often inept) of the text into chapters, the references to See also:chapter and See also:verse of a printed N.T., and sundry pious stanzas which interrupt the context, are due to a later editor, perhaps to the copyist of the existing text of 1782. The controversial introduction is later than the Crusades; but the rituals, as far as Regarding Paulician beliefs we have little except hostile See also:evidence, which needs sifting. Esc. gives these particulars: 1. They anathematized Mani, yet were dualists and affirmed two principles—one the heavenly See also:Father, who rules not this See also:world but the world to come; the other an evil See also:demiurge, See also:lord and See also:god of this world, who made all flesh. The See also:good god created angels only. The See also:Romans (i.e. the Byzantines) erred in confusing these two first principles. Similarly the Armenian writer Gregory Magistros (c. 1040) accuses the Thonraki of teaching that " See also:Moses saw not God, but the See also:devil," and infers thence that they held Satan to be creator of See also:heaven and See also:earth, as well as of mankind. The Key of Truth teaches that after the fall See also:Adam and See also:Eve and their See also:children were slaves of Satan until the See also:advent of the newly created Adam, Jesus Christ. Except Gregory Magistros none of the Armenian sources See also:lays stress on the See also:dualism of the Paulicians. John IV. does not hint at it. 2. They blasphemed the Virgin, allegorizing her as the upper See also:Jerusalem in which the Lord came in and went out, and denying that he was really made flesh of her. John IV. records that in the orthodox Armenian Church of the 7th century many held Christ to have been made flesh in, but not of, the Virgin; and Armenian See also:hymns See also:call the Virgin See also:mother church at once Theotokos and heavenly Jerusalem. It is practically certain that Paulicians held this view. 3. They allegorized the See also:Eucharist and explained away the bread and See also:wine of which Jesus said to His apostles, " Take, eat and drink," as See also:mere words of Christ, and denied that we ought to offer bread and wine as a See also:sacrifice. Such allegorization meets us already in See also:Origen, See also:Eusebius and other early fathers, and is quite compatible with that use of a material Eucharist which Nerses II. attests among the Paulicians of the early 6th century, and for which the Key of Truth provides a See also:form. The Thonraki, according to Gregory Magistros, held that " Jesus in the evening See also:meal, spoke not of an offering of the See also:mass, but of every table." We infer that the Paulicians merely rejected the Eucharistic rites and See also:doctrine of the Greeks. According to Gregory Magistros the Thonraki would say: " We are no worshippers of See also:matter, but of God; we reckon the See also:cross and the church and the priestly See also:robes and the sacrifice of mass all for nothing, and only See also:lay stress on the inner sense." 4. They assailed the cross, saying that Christ is cross, and that we ought not to See also:worship the See also:tree, because it is a cursed See also:instrument. John IV. and other Armenian writers See also:report the same of the Armenian Paulicians or Thonraki, and add that they smashed up crosses when they could. 5. They repudiated See also:Peter, calling him a denier of Christ, and would not accept his repentance and tears.2 So Gregory the See also:language is concerned, may belong to the remote See also:age which alone suits the adoptionist Christology of the prayers. 2 In a fragmentary See also:Syriac See also:homily by See also:Mar Jochanis, found in a See also:Sinai MS. written not later than the loth century and edited by F. Stenning and F. C. Burkitt, Anecdota oxon. (See also:Clarendon See also:Press, 1896), the same hostility to Peter is expressed. Compare the following passages: " O Petros, See also:thou wast Convicted of See also:fault by Paulos thy colleague. How do men say that upon Petros I have built the church? . " The Lord said not to him, upon thee I build the church, but he said, upon this See also:rock (the which is the See also:body wherewith the Lord was clothed) I build my church. . . . Behold, I have made thee know from the N.T. that that rock was the See also:Messiah. . " O Petros, after that thou didst receive the keys of heaven, and the Lord was seen by thee after he See also:rose from the dead, thou didst let go of the keys, and thy wage is agreed with thy See also:master when thou saidst to him, Behold we have let go of everything and have come after thee. What then shall be to us? And the Lord said to him, Ye shall be sitting on twelve thrones and judging the tribes of See also:Israel. And after all these signs, 0 Petros, thou wentest away again to the former catching of See also:fish. Wast thou ashamed of me, 0 Petros? Yet the same homilist " concerning the one who is made a See also:priest," writes thus: " Lo, thou seest the priest of the See also:people, with what care the Lord instructed Peter! He said not to him once and stopped, but three times, Feed my See also:sheep." The Syriac text is rendered from a Greek See also:original of unknown age, which from its See also:complete See also:correspondence with the Key of Truth may be judged to have been a Paulician See also:writing. Magistros reports the Thonraki as saying, " We love Paul and excrecrate Peter." But in the Key of Truth there is little trace of extreme hostility to Peter. It merely warns us that all the apostles constitute the Church universal and not Peter alone; and in the rite of election, i.e. of laying on of hands and reception of the Spirit, the reader who is being elected assumes the See also:ritual name of Peter. An identical rite existed among the 12th century See also:Cathars (q.v.), and in the See also:Celtic church of See also:Gildas every See also:presbyter was a Peter. 6. The monkish garb was revealed by Satan to Peter at the baptism, when it was the devil, the ruler of this world, who, so costumed, leaned forward and said, This is my beloved son. The same hatred of monkery characterized the Thonraki and inspires the Key of Truth. The other statements are nowhere echoed.
7. They called their meetings the See also:Catholic Church, and the places they met in places of prayer, irpovevxaf. The Thonraki equally denied the name of church to buildings of See also:wood or See also: They rejected the orders of the Church, and had only two grades of See also:clergy, namely, See also:associate itinerants (01114077/10t, Acts xix. 29) and copyists (vorapcoa). A class of Astati (ikraroc) is also mentioned by Photius, i. 24, whom See also:Neander regards as elect disciples of Sergius. They called their four original founders apostles and prophets—titles given also in the Key of Truth to the elect one. The Synecdemi and Notarii dressed like other people; the Thonraki also scorned priestly See also:vestments. 11. Their canon included only the " Gospel and Apostle," of which they respected the text, but distorted the meaning. Gregory Magistros, as we have seen, attests their predilection for the apostle Paul, and speaks of their perpetually " quoting the Gospel and the Apostolon." These statements do not See also:warrant us in supposing that they rejected r and 2 Peter, though other Greek sources allege it. The " Gospel and Apostle " was a comprehensive See also:term for the whole of the New Testament (except perhaps See also:Revelation), as read in church. 13. Their Christology was as follows: God out of love for mankind called up an See also:angel and communicated to him his See also:desire and counsel; then he bade him go down to earth and be See also:born of woman. . . . And he bestowed on the angel so commissioned the See also:title of Son, and foretold for him insults, blasphemies, sufferings and crucifixion. Then the angel undertook to do what was enjoined, but God added to the sufferings also death. However, the angel, on See also:hearing of the resurrection, See also:cast away fear and accepted death as well; and came down and was born of See also:Mary, and named himself son of God according to the See also:grace given him from God; and he fulfilled all the command, and was crucified and buried, rose again and was taken up into heaven. Christ was only a creature (Kris La), and obtained the title of Christ the Son of God in the reign of Octavius See also:Caesar by way of grace and remuneration for fulfilment of the command. The See also:scheme of salvation here set forth recurs among the Latin Cathars. It resembles that of the Key of Truth, in so far as Jesus is Christ and Son of God by way of grace and See also:reward for faithful fulfilment of God's command. But the Key lays more stress on the baptism. " Then, it says, he became Saviour of us sinners, then he was filled with the Godhead; then he was XX. 31sealed, then anointed; then was he called by the See also:voice, then he became the loved one." In this scheme therefore the Baptism occupies the same See also:place which the See also:Birth does in the other, but both are adoptionist. The See also:main difference then between the Greek and Armenian accounts of the Paulicians is that the former make more of their dualism. Yet this did not probably go beyond the dualism of the New Testament ,itself. They made the most of Paul's See also:antithesis between See also:law and grace, bondage to Satan and freedom of the Spirit. Jesus was a new Adam and a fresh beginning, in so far as he was made flesh in and not of his mother, to whom, as both Esc. and the Key insist, Jesus particularly denied blessedness and See also:honour (See also:Mark iii. 31-35), limiting true kinship with himself to those who shall do the will of God. The account of Christ's flesh is torn out of the Key, but it is affirmed that it was at the baptism that " he put on that primal raiment of See also:light which Adam lost in the See also:garden." And this view we also meet with in Armenian fathers accounted orthodox. The Armenian fathers held that Jesus, unlike other men, possessed incorruptible flesh, made of ethereal See also:fire, and so far they shared the main See also:heresy of the Paulicians. In many of their homilies Christ's baptism is also regarded as his regeneration by water and spirit, and this view almost transcends the modest adoptionism of the Thonraki as revealed in the Key of Truth. What was the origin of the name Paulician ? The word is of Armenian formation and signifies a son of Paulik or of little Paul; the termination -ik must here have originally expressed scorn and contempt. Who then was this Paul ? "Paulicians from a certain Paul of Samosata," says Esc. " Here then you see the Paulicians, who got their See also:poison from Paul of Samosata," says Gregory Magistros. They were thus identified with the old party of the Pauliani, condemned at the first See also:council of See also:Nice in 325, and diffused in Syria a century later. They called themselves the Apostolic Catholic Church, but hearing themselves nicknamed Paulicians by their enemies, probably interpreted the name in the sense of " followers of St Paul." Certain features of Paulicianism noted by Photius and Petrus Siculus are omitted in Esc. One of these is the Christhood of the fully initiated, who as such ceased to be mere " hearers " (audientes) and themselves became vehicles of the Holy Spirit. As Jesus anointed by the Spirit became the Christ, so they became christs. So Gregory of Narck upbraids the Thonraki for their " anthropolatrous See also:apostasy, their self-conferred contemptible priesthood which is a likening of themselves to Satan " (= Christ in Thonraki parlance). And he repeats the taunt which the Arab Emir addressed to Smbat their See also:leader, as he led him to See also:execution: " If Christ rose on the third See also:day, then since you call yourself Christ, I will slay you and See also:bury you; and if you shall come to See also:life again after See also:thirty days, then I will know you are Christ, even though you take so many days over your resurrection." Similarly (in a rothcentury form of renunciation of Bogomil See also:error preserved in a See also:Vienna codex') we hear of Peter " the founder of the heresy of the Messalians or Lycopetrians or Fundaitae and See also:Bogomils who called himself Christ and promised to rise again after death." Of this Peter, Tychichus (? Sergius) is reported in the same document to have been See also:fellow initiate and See also:disciple. Because they regarded their Perfect or Elect ones as Christs and anointed with the Spirit, the See also:medieval Cathars regularly adored them. So it was with Celtic See also:saints, and See also:Adamnan, in his life of St See also:Columba, i. 37, tells how the brethren after listening to St Baithene, " still kneeling, with joy unspeakable, and with hands spread out to heaven, venerated Christ in the holy and blessed See also:man." So in ch. 44 of the same book we read how a humble stranger " worshipped Christ in the holy man " (i.e. St Columba); but such veneration was due to every presbyter. In 1837 we read of how an elect one of the Thonraki sect in Russian Armenia addressed his followers thus: " Lo, I am the cross: on my two hands light tapers, and give me See also:adoration. For I am able to give you salvation, as much as the 'See also:Cod. theol. gr. 306, fol. 32, edited by Thall8cay, in Wissensch. Mittheil. aus Bosnien (Vienna, 1895). II cross and the saints" ; and by the light of this we ought perhaps to interpret See also:section ix. of Esc. " They blaspheme the See also:precious cross, saying that the Christ is a cross." The Christ is an elect one, who, as the Cathars (q.v.) put it, having been consoled or become a Paraclete in the flesh, stands in prayer with his hands outspread in the form of a cross, while the congregation of hearers or audientes adore the Christ in him. The same See also:idea that the perfect ones are christs as having received the Paraclete is met with in early Christian documents, and still survives among the Syriac-speaking shepherds on the hills north of See also:Mardin. These have their christs, and Dr E. A. See also:Wallis Budge, to whom the See also:present writer owes his See also:information, was shown the stream in which their last christ had been baptized. In modern See also:Russia also survives a sect of Bogomils called Christowschtschina,l because one member of it is adored by the See also:rest as Christ. It was because they believed themselves to have living christs among them that the Paulicians rejected the fetish worship of a material cross, in which orthodox Armenian priests imagined they had by prayers and anointings confined the Spirit of Christ. It is also likely enough that they did not consider sensible matter to be a vehicle worthy to contain divine effluence and holy virtues, and knew that such rites were See also:alien to early See also:Christianity. The former See also:scruple, however, was not confined to Paulicians, for it inspires the See also:answer made by Eusebius, See also:bishop of Thessalonica, to the emperor See also:Maurice, when the latter asked to have See also:relics sent to him of See also:Demetrius the See also:patron See also:saint of that See also:city. It runs thus: " While informing your Reverence of the faith of the Thessalonicans and of the miracles wrought among them, I must yet, in respect of this See also:request of yours, remark that the faith of the city is not of such a See also:kind as that the people desire to worship God and to honour his saints by means of anything sensible. For they have received the faith from the Lord's holy testimonies, to the effect that God is a spirit, and that those who worship him must worship him in spirit and in truth." 2 Manicheans, Bogomils, Cathars and Paulicians for like reasons denied the name of church to material constructions of wood and stone. Among the later Cathars of Europe we find the repudiation of See also:marriage defended on the ground that the only true marriage is of Christ with his See also:bride the Virgin church, and perhaps this is why Paulicians and Thonraki would not make of marriage a religious rite or sacrament.
Did the Paulicians, like the later Cathars (who in so much resembled them), reject water baptism? And must we so interpret clause ix. of Esc? Perhaps they merely rejected the idea that the numen or divine grace can be confined by priestly See also:consecration in water and by mere washing be imparted to persons baptized. The Key of Truth regards the water as a washing of the body, and See also:sees in the rite no See also:opus operatum, but an essentially spiritual rite in which " the See also: Grass, See also:Die russischen Sekten (See also:Leipzig, 1906), Bd. 1, Lief. 3. 2 From Monuments of Early Christianity, by F. C. See also:Conybeare (See also:London, 1894), p. 349. The term ' rulers " appears to be derived from Manichean See also:speculation, or from the same See also:cycle of myth which is reflected in 1 See also:Cor. ii. 6, 8. The title " elect one,' used by the Armenian Paulicians also has a Manichean See also:ring. It may be that under stress of See also:common persecution there was a certain See also:fusion in Armenia of Pauliani and Manicheans. The writings and tenets of Mani were widely diffused there. Such a fusion is probably reflected in the Key of Truth. It is then on the whole probable that the Paulicians who appear in Armenian records as early as 550, and were afterwaru. called Thonraki, by the Greeks by the Armenian name Paulikiani, were the remains of a primitive adoptionist Christianity, widely dispersed in the east and already condemned under the name of Pauliani by the council of Nice in 325. A renegade Armenian Catholicos of the 7th century named See also:Isaac has pre-served to us a document which sums up their tenets.4 He adduces it as a sort of reductio ad absurdum of Christians who would See also:model life and cult on Christ and his apostles, unencumbered by later church traditions. It runs thus: (1) Christ was thirty years old when he was baptized. Therefore they baptize no one until he is thirty years of age. (2) Christ, after baptism, was not anointed with See also:myrrh nor with holy oil, therefore let them not be anointed with myrrh or holy oil. (3) Christ was not baptized in a See also:font, but in a See also:river. Therefore, let them not be baptized in a font. (4) Christ, when he was about to be baptized, did not recite the creed of the 318 fathers of Nice, therefore shall they not make profession of it. (5) Christ when about to be baptized, was not first made to turn to the west and. renounce the devil and See also:blow upon him, nor again to turn to the east and make a compact with God. For he was himself true God. So let them not impose these things on those to be baptized. (6) Christ, after he had been baptized, did not partake of his own body. Nor let them so partake of it. (7) Christ, after he was baptized, fasted 40 days and only that; and for 120 years such was the tradition which prevailed in the Church. We, however, fast 5o days before Pascha. (8) Christ did not See also:hand down to us the teaching to celebrate the mystery of the offering of bread in church, but in an See also:ordinary See also:house and sitting at a common table. So then let them not offer the sacrifice of bread in churches. (9) It was after supper, when his disciples were sated, that Christ gave them to eat of his own body. Therefore let them first eat meats and be sated, and then let them partake of the mysteries. (to) Christ, although he was crucified for us, yet did not command us to adore the cross, as the Gospel testifies. Let them therefore not adore the cross. (II) The cross was of wood. Let them therefore not adore a cross of See also:gold or See also:silver or See also:bronze or stone. (I2) Christ wore neither humeral nor See also:amice nor See also:maniple nor See also:stole nor See also:chasuble. Therefore let them not See also:wear these garments. (13) Christ did not See also:institute the prayers of the See also:liturgy or the Holy Epiphanies, and all the other prayers for every See also:action and every See also:hour. Let them therefore not repeat them, nor be hallowed by such prayers. (14) Christ did not lay hands on patriarchs and metropolitans and bishops and presbyters and deacons and monks, nor ordain their several prayers. Let them therefore not be ordained nor blessed with these prayers. (15) Christ did not enjoin the See also:building of churches and the furnishing of holy tables, and their See also:anointing with myrrh and hallowing with a myriad of prayers. Let them not do it either. (16) Christ did not fast on the See also:fourth day of the See also:week and on the Paraskeveee. Let them not fast either. (17) Christ did not bid us pray towards the east. Neither shall they pray towards the east.
g the Thonraki (See also:Venice, See also:San Lazaro, 189 , in Armenian); F. C. onybeare, The Key of Truth (See also:Oxford, 1898). (F. C. C.) See also:PAULINUS, SAINT, of See also:NOLA (353–431)• Pontius Meropius Anicius Paulinus, who was successively a See also:consul, a See also: In 378 Paulinus was raised to the See also:rank of consul suffectus, and in the following See also:year he appears to have been sent as consularis into See also:Campania. It was at this See also:period, while present at a festival of St See also:Felix of Nola, that he entered upon his lifelong devotion to the cult of that saint. He had married a wealthy See also:Spanish See also:lady named Therasia; this happy See also:union was clouded by the death in See also:infancy of their only child—a bereavement which, combined with the many disasters by which the empire was being visited, did much to See also:foster in them that world-weariness to which they afterwards gave such emphatic expression. From Campania Paulinus returned to his native place and came into correspondence or See also:personal intimacy with men like See also: They reveal to us a kindly and cheerful soul, well versed in the See also:literary accomplishments of the period, but without any strength of intellectual grasp and peculiarly prone to superstition. His works were edited by Rosweyde and Fronton le Duc in 1622 (See also:Antwerp, 8vo), and their text was reprinted in the Bibl. max. pate. (1677). The next editor was Le Brun See also:des Marettes (2 vols. 4to, Paris, 1685), whose text was reproduced in substance by See also:Muratori (See also:Verona, 1736), and reprinted by 14ligne. The poems and letters are edited in the Vienna Corpus script. eccl. See also:lat. vol. See also:xxviii. See also P. Reinelt, Studien fiber die Briefe d. h. Paulin von Nola See also:Breslau, 1904) and other literature cited in See also:Herzog-Hauck, Realencyk. See also:fur prot. Theol. vol. xv. Additional information and CommentsThere are no comments yet for this article.
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