MANICHAEISM AND EARLY CHRISTIANITY: Abstracts, Handouts, Full Articles BeDuhn, Bennett, Burns, Falkenberg, Gardner, Gulacsi, Loessl, Minale, Mimouni, van Oort, Pedersen, Tardieu, VanSpauwen, de Wet, etc. (original) (raw)
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Manichaeism and Early Christianity.doc
Conference Programme, 2019
Conference on Manichaeism in its Relation to other (mainly mainstream, but also Gnostic and Jewish) Early Christian Movements, Writers and Writings.
The times are long past when a scholar such as W. E. Crum could write that the presence of Manichaeans in Egypt was not well attested. 1 In fact, the major discoveries of Manichaean texts in this century, apart from that of Turfan, were made in Egypt. Their publication, and the fresh studies of Egyptian Manichaeism to which they have led, have shown the Egyptian chapter in the history of Manichaeism to be less poorly documented than others-although here too, darkness still prevails over light. Indeed, it can be said with confidence that in the fourth century, Manichaeism had become part of the Egyptian scene, just as it had become part of the Syrian one. 2 This fact alone should be enough to justify a renewed analysis of various aspects of Egyptian Manichaeism, from its implantation to its dimming survival. The results of such an analysis may clarify by inference our picture of the fate of Manichaeism in other areas, both inside and outside the Roman Empire. There are other reasons, however, which render such a study even more promising. First, the fact that in Egypt, Manichaeism seems to develop when the gnostic impetus fades might indicate that the Manichaeans "took over" the same dualistic and encratistic tendencies that had been previously * George W. MacRae, S.J., in memoriam. 1. W. E. Crum, "A 'Manichaean' Fragment from Egypt," JRAS 73 (1919) 208. Unfortunately, the importance of Egyptian Manichaeism does not seem to be recog nized yet by all scholars. A. Martin's survey ("Aux origines de l'eglise copte: l'implantation et le developpement du Christianisme en Egypte (1-4)," REA 83 [1981] 35-56) refers to Jews and Gnostics, but makes no mention of Manichaeans. 2. See P. Brown, "The Diffusion of Manichaeism in the Roman Empire," JRS 59 (1969) 92-103 [ = Religion and Society in the Age of St. Augustine (London, 1972) 94-118]. 307 308 MONASTICISM
Manichaeism in the Later Roman Empire and Medieval China: A Historical Survey
Vigiliae Christianae, 1987
Bibliography of works cited 305 Index and glossary 347 Maps 1. The Near East in the time of Mani xviii 2. The Silk Road from China to the Roman Orient xx 3. South China xxii Preface Ever since the discovery of genuine Manichaean texts from Tun-huang and Turfan at the beginning of this century, the study of Manichaeism has been an interdisciplinary one, (tawing together classicists, orientalists, theologians and historians. A trans-cultural survey of the history of Manichaeism therefore requires no justification. Mani, the founder of the religion, had intended that it should be preached in every part of the known world. Any attempt, therefore, at a missionary history of Manichaeism must inevitably involve the crossing of the boundaries of established academic disciplines. I have based my research, as far as I am able, on a study of the original sources in Greek, Latin, Syriac, Middle Persian, Parthian and Chinese. Since I have no first-hand knowledge of the sources in Sogdian, Uighur and Arabic, the history of the sect in Muslim Iraq and in the Uighur Kingdom of QoCo can only be sketched in outline. However, although the main focus of the book is on the history of the sect in the Later Roman Empire and China (from late Tang to early Ming), I have provided the readers with what I hope is an adequate introduction to the principal tenets of Mani's teaching and the main facts about his life. The successful decipherment of the Cologne Mani Codex which contains accounts of the formative years of Mani's life has brought about revolutionary changes to the study of Manichaeism and most standard introductory works or articles in reference books are now seriously in need of revision. A great deal of new material on the history of the sect has also come to light through the continuing publication of Manichaean texts from Turfan and from archaeological finds in China. This work endeavours to show how this material has broadened and deepened our knowledge of the missionary history of this extraordinary gnostic world religion. This book grew out of a doctoral dissertation in Literae Humaniores for the University of Oxford which was completed in 1981.1 am greatly indebted to my three supervisors who at various stages offered me indispensable help and guidance. Prof. Peter R. L. Brown has consistently nurtured my interest in the interdisciplinary study of history. His own signal contributions to the study of Manichaeism and the age of Augustine have been a constant source of illumination. Dr Sebastian Brock introduced me to the complex world of early Syriac Christianity. His immense learning on the subject was an invaluable asset to me and his willingness to find time to deal with my problems, no matter how trivial, was exemplary. Prof. P. van der Loon undertook the arduous task of checking and improving my translations from Chinese sources and saved me from innumerable careless errors. He also kindly drew my attention to a hitherto unnoticed passage in the Taoist Canon on Manichaeism in south China which provides some interesting new information. Prof. Mary Boyce acted as my unofficial external supervisor on the Iranian aspects of the work and I am grateful to her for taking the trouble to read and comment on substantial parts of the work. I have learned much from her about the history and culture of Sassanian Iran as well as Manichaeism. Prof. Hans-Joachim Klimkeit has been a constant source of encouragement and advice. I X Preface would like to thank him in particular for his translations into English of a Manichaean historical text in Uighur. Similarly, I would like to express my sincere gratitude to Dr and Dr (Mrs) G. Stroumsa for supplying me with a translation from the Arabic of a section of the Annales of Eutychius which deals with Manichaeism in Roman Egypt. To my colleague, Mr Charles Morgan, I owe a special debt for the many hours we spent wrestling with the tortuous Greek of Titus of Bostra. The staff of the Inter-Library Loans division of the University of Warwick Library have been indefatigable in securing loans of obscure oriental texts from both British and foreign libraries. Without their help the work would certainly have much longer to accomplish. Mrs Janet Bailey, our Joint School Secretary, kindly undertook to type a substantial part of the final draft of my polyglottal manuscript, and I am greatly indebted to her skill and patience. The original research for this work was greatly facilitated by my election to a Junior Research Fellowship at Wolfson College, Oxford, which provided me with a stimulating academic environment for two years (1974-76). Two of the College's Senior Fellows, Sir Ronald Syme and the late Sir John Addis, both took considerable interest in my work and imparted freely of their considerable learning and mature judgement. It is indeed sad that the work was not completed before Sir John's sudden death in 1983. Many fellow Manichaean scholars have kept my knowledge of the subject up to date by generously sending me their publications. I am particularly grateful to regular communications from Professors Asmussen, Boyce, Henrichs, Klimkeit, Koenen and Ries, and from Drs Coyle, Sundermann, Stroumsa and Zieme. Mr Lin Wu-shu not only sent me his own works on Manichaeism but those of other Chinese scholars and has kindly translated two of my earlier articles on the subject into Chinese for publication in the People's Republic of China. My wife Judith has shared with me many of the joys and excitements of my research. Despite pressures of motherhood and her own academic work, she has found time to be my most valuable help and critic. Her loving care has sustained me throughout the writing of the book and has made the experience of it immensely enjoyable. My parents too gave me much encouragement and support, and to my late father especially I owe my love of the study of history. The publication of this book was made possible by a generous grant from the British Academy. I would also like to thank the Research and Innovation Fund of Warwick University for a further subvention towards the cost of publication and the Spalding Trust for a grant towards the cost of preparing the final manuscript. The Nuffield Foundation deserves to be mentioned although it has not directly funded the research for this book. It has generously supported my research into two related areas: Romano-Persian relations and the comparative study of Byzantine and Chinese (Buddhist) hagiography. Both these projects yielded much useful background information for this book and I would like to thank the many scholars who have assisted me with them, especially Mrs Marna Morgan, Mrs Doris Dance and my wife Dr Judith Lieu. Much of the first edition of the book was written during our three happy years of residence at Queen's Preface xi College, Birmingham, and we both owe much to the friendship of its staff and students as well as its excellent library facilities. xii Preface (Ann Arbor, Michigan and Köln) greatly eased the task of type-setting the citations from the Codex in the footnotes. I am also grateful to his colleague at Köln, Dr Cornelia Römer, for enabling me and my wife to examine parts of the Codex. Finally I would like to thank the editor(s) of the Bulletin of the School of Oriental and African Studies for permission to reproduce a long citation from Prof. D. N. MacKenzie's translation of Mani's Säbuhragän in the second chapter of this book and Penguin Books (London) for permission (by arrangement) to reproduce Map 4, "The Silk Road from China to the Roman Orient", from W. Willetts Chinese Art, I (London, 1958) as Map 2 in this book. Information concerning a new discovery of Manichaean texts at Kellis in Egypt by archaeologists working under the leadership of Dr Jeffrey Jenkins of Melbourne University, Australia, reached me when the manuscript of this second edition was already in the final stages of completion. As it will be several years before the texts are fully accessible to scholars, I have decided to proceed with the publication of this second edition in the hope that it will be of use to scholars working on the newly discovered texts.
Shared Terminologies between Christianity and Manichaeism
Final issue with exact pagination
This article firstly deals with a preliminary sketch of topics concerning the interrelationships between Christianity and Manichaeism, giving an outlook on the major achievements of the history of research (Manichaean christology, Gospels quotations in Manichaean texts, employ of holy writings, apocryphal literature). Secondly, it provides a reconsideration of Sebastian Brock’s ‘letter imagery’ and ‘clothing imagery’ by the point of view of Manichaeology, trying to point out the similarities between a few Syriac Christian and Manichaean metaphors pertaining to a symbolical language, with their theological and soteriological implications.