* MARCIANISM (<> MARCIONISM), MARCELLIANISM

* PAULIANISM, PAULICIANISM (MARCIONISM)

* PICARDS, PIKARTI, ADAMITES, TABORITES

* TODO: SORT THIS MESS: Маркианство <> Маркеллианство [Marcianism (Marcionism) vs Marcellianism]. Маркеллианство. Marcellianism [Маркеллианство; modalism] (IV); modified Sabellianism; Marcellus of Ancyra (d c 374); Marcellus was accused of maintaining that the Trinity of persons in the Godhead was but a transitory dispensation; at the consummation of all things, Christ would return to the Father and the Godhead would be an absolute unity again {Monad}; единосущия Отца и Слова; до сотворения мира Бог представляет единую Монаду или первую сущность в мире и кроме него нет ничего; лишь после вочеловечения Слово становится Иисусом Христом и получает некоторую самостоятельность из-за немощи человеческой плоти; учения Маркелла о конечности царства Иисуса Христа. <> Маркианство ?? В XIV веке возникли стригольничество, антитринитарное движение Маркиана в Ростове {Маркиан [ростовский " икноборец ", "армяновер"] (последняя треть XIV в)}, с которым боролся епископ Иаков. (Ереси в христианстве). Маркиан [ростовский "икноборец", "армяновер"] (последняя треть XIV в); ересь в Ростове; "еретик Маркиан, армяновер, который учил иконам святым не поклоняться, называя их идолами"; "разсеевал много других зловредных мыслей, так что поколебал князя, бояр и народ"; святитель Иаков, епископ Ростовский, чудотворец: публичного диспута; низложен, изгнан; Армяноверие: монофиситского учения о единой природе Христа, поглощении человеческого в Нем божественным {Monophysite - Eutychian ??}; ересь, но воспринятого некоторыми церквами, в том числе армянской. Едва ли он действительно придерживался армянской веры - просто его учение было как бы подведено под уже известный образец. Marcellianism (IV) <> Marcianism (Byzantium, VI) <> Marcianism (Rostov, XIV) <> Marcionism (II) !!

* TODO: SORT THIS MESS: Paulianism [antitrinitarian, Logos in human Christ, III] Paulicianism [Paulicians, Павликианство, Павликиане; Christian dualists?, VII-IX). Paulianism - a 3rd-century heresy concerning the nature of Christ, denying the divine by asserting that Christ was inspired by God and was not a person in the Trinity. — Paulian, Paulianist, n. <> Paulicianist - a follower of the dynamic Monarchian Paul of Samosata who denied a distinction of persons in God and maintained that Christ was a mere man raised above other men by the indwelling Logos. // Paul of Samosata [Павел Самосатский] (200-275; bishop, founder of Paulianism <> Paulicianism) was Bishop of Antioch from 260 to 268 and the originator of the Paulianist {not: Paulicianist} heresy named after him. He was a believer in monarchianism, a nontrinitarian doctrine; his teachings reflect adoptionism. ////// Paulicianism [Paulicians, Павликианство, Павликиане; Christian dualists?] (VII-IX). Paulicians were a Christian sect, accused by medieval sources of being Adoptionist, Gnostic, and quasi-Manichaean. They flourished between 650 and 872 in Armenia and the eastern themata of the Byzantine Empire. According to medieval Byzantine sources, the group's name was derived from the 3rd century Bishop of Antioch, Paul of Samosata. The sources show that most Paulician leaders were Armenians. The founder of the sect is said to have been an Armenian by the name of Constantine, who hailed {originate} from Mananalis, a community near Samosata. He studied the Gospels and Epistles, combined dualistic and Christian doctrines and, upon the basis of the former, vigorously opposed the formalism of the church. Regarding himself as having been called to restore the pure Christianity of Paul (of Tarsus), he adopted the name Silvanus (one of Paul's disciples), and about 660, he founded his first congregation at Kibossa, Armenia. Twenty-seven years later, he was arrested by the Imperial authorities, tried for heresy and stoned to death. Little is known of the tenets of the Paulicians except the reports of opponents and a few fragments of Sergius' letters they have preserved. Some argue that their system was dualistic, although others have argued that it was actually adoptionist in nature (Adoptionism, sometimes called dynamic monarchianism, is a nontrinitarian theological doctrine which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension). (...) Doctrines. Little is known of the tenets of the Paulicians except for the reports of opponents and a few fragments of Sergius' letters they have preserved. Some argue that their system was dualistic, while others add that it was also adoptionist in nature. They might have also been nontrinitarian, as Conybeare, in his edition of the Paulician manual The Key of Truth, concluded that "The word Trinity is nowhere used, and was almost certainly rejected as being unscriptural." In dualistic theology, there are two principles, two kingdoms. The Evil Spirit is the demiurge {hmm..}, the author and lord of the present visible world; the Good Spirit, of the future world {hmm..}. However, it is not certain that the Paulicians were Dualistic, as in the Key of Truth it is said that: "The Paulicians are not dualists in any other sense than the New Testament is itself dualistic. Satan is simply the adversary of man and God". The Paulicians accepted the four Gospels (especially of Luke); fourteen Epistles of Paul; the three Epistles of John; the epistles of James and Jude; and an Epistle to the Laodiceans, which they professed to have. They rejected the First Epistle of Peter and the whole Tanakh, also known as the Hebrew Bible or Old Testament, as well as the Orthodox-Catholic title Theotokos ("Mother of God"), and they refused all veneration of Mary. They believed that Christ came down from heaven to emancipate humans from the body and from the world. Their places of worship they called "places of prayer", small rooms in modest houses. Although they had ascetic tendencies, they made no distinction in foods and practiced marriage. They called themselves "Good Christians" and called other Christians "Romanists". Due to iconoclasm {??} they rejected the Christian cross, rites, sacraments, the worship, and the hierarchy of the established Church, because of which Edward Gibbon considered them as "worthy precursors of Reformation". Although the Paulicians have been traditionally and overreachingly labeled as Manichaeans, because of identification with Cathars and Waldensians as their ancestors, as Photius, Petrus Siculus, and many modern authors have held, they were not a branch of them. Mosheim was the first to give a serious criticism of identification with Manichaeans, as although both sects were dualistic, the Paulicians differed on several points, and themselves rejected the doctrine of the prophet Mani. Gieseler and Neander, with more probability, derived the sect from Marcionism, considering them as descendants of a dualistic sect reformed to become closer to Early Christianity yet unable to be freed from Gnosticism. Others doubted the resemblance and relation to both Manichaeism and Marcionism. Mosheim, Gibbon, Muratori, Gilles Quispel and others regard the Paulicians as the forerunners of Bogomilism, Catharism and other "heretic" sects in the West. By the mid-19th century the mainstream theory was to be a non-Manichaean, dualistic Gnostic doctrine with substantial elements of Early Christianity, closest to Marcionism, which influenced emerging anti-Catholic groups in Western Europe. However, it was primarily based on Greek sources, as later published Armenian sources did indicate some other elements, but the general opinion did not change. Conybeare studying Armenian sources concluded that they were survivors of Early Adoptionist Christianity in Armenia, and not dualism and Gnosticism, which consideration Garsoïan related to earlier by Chel'tsov which argued their doctrine was not static yet showed marked evolution. Garsoïan in a comprehensive study of both Greek and Armenian sources confirmed such conclusions, and that the new Byzantine Paulicianism independently manifested features of Docetism and dualism because of which could be called as Neo-Paulicianism. Another theory was held by Soviet scholars since 1940s who instead of theological origin rather argued a proletarian revolt which was expressed in the theological sense. Such an approach is supported by both Greek and Armenian sources, but it is very limited in explanation and description of the sect. However in the work "key of truth" the Old Testament, Baptism, Penance, and the Eucharist are accepted. The Paulicians were branded as Jews, Mohammedans, Arians, and Manichæans; it is likely that their opponents employed the "pejorative" appellations merely as terms of abuse. They called themselves Christians, or "True Believers". Armenians always formed the majority in the provinces where the Paulicians were most influential and successful in spreading their doctrines. // Paulicians were a Christian adoptionist sect from Armenia which formed in the 7th century, possibly influenced by the Gnostic movements and the religions of Marcionism and Manichaeism. According to medieval Byzantine sources, the group's name was derived from the 3rd century Bishop of Antioch, Paul of Samosata, but Paulicianists were often misidentified with Paulianists, while others derived their name from Paul the Apostle; hence the identity of the Paul for whom the movement was named is disputed. Constantine-Silvanus is considered to be its founder. Emperor Justinian II ordered all the Paulicians to be burned to death as heretics in 690. // <> Paulianism (-> Paul of Samosata).

* Marcianists [<> 'Маркианство' XIV] (VI). The Marcianists were a sect of Messalians founded by Marcian of Pontus in the sixth-century. They were regarded as heretics by Chalcedonian Christians. Sophronius of Jerusalem, in his Synodical Letter, names their leader as Lampetius, a follower of Marcian. He is described as having a sect of his own, the Lampetianoi, by Timothy of Constantinople and Maximus the Confessor. Timothy, writing probably towards 600, classifies the Messalians, Euchites, Enthusiasts, Choreuts, Adelphians and Eustathians as Marcianist sects. He says that Marcian was a moneychanger during the reigns of Justinian I (527–565) and Justin II (565–574). He does not name any contemporary event in connection with the Marcianists, possibly because the sect was extinct by his time. Timothy's description of Marcianism shows that they rejected charity and believes that misfortune reflected a lack of the Holy Spirit: "They say neither to give alms to the beggar, nor to the widow, nor to the orphan, nor to those in difficult circumstances, nor to those afflicted with leprosy, nor to those who have encountered thieves, barbarian invasion or any other misfortune. Rather they should keep it all for themselves because those other (unfortunates) are really poor in the spirit." The name at least still existed as an accusation. In the 590s, John of Chalcedon and Athanasius of Isauria condemned for Marcianism fled from Constantinople to Rome to appeal their cases to Pope Gregory the Great. It is clear from Gregory's letters that the heresy of Marcianism was unknown in Rome. Gregory absolved John of heresy in 595 and Athanasius in 596, although had to first denounce a book in his possession containing Manichaean errors. The emperor Maurice was accused by a Constantinopolitan mob of being a Marcianist in 602, a fact recorded by both Theophylact Simocatta and Theophanes the Confessor. This accusation may have referred to the emperor's refusal to ransom captives from the war with the Avars in 598–599. <> Маркианство < Маркиан (Ростов, XIV) !!.

* TODO: SORT THIS MESS: Пикарты [Pikarti, Picards (Taborites, Adamites)]. Пикарты — крайне левое крыло таборитов {perhaps right >>} во время гуситского движения в Чехии в XV веке. Идеология пикартов представляла собой христианскую религиозную доктрину хилиазм и возвращение к идеалам раннего христианства; считались неоадамитской сектой. Основные проповедники Мартин Гуска, Петр Каниш, Мартин Локвис и др. Адамиты первой четверти XV века выделились из числа таборитов, протестовавших против распространения католицизма. Название происходит от искаженного «бегард» или от вальденсов, которые пришли в 1418 году в Чехию из Пикардии. Их якобы возглавлял некий Пикард, называющий себя сыном Бога и Адама; он прошёл через Германию и своими чудесами приобрёл много последователей. Пикарты считали, что пришло время для «тысячелетнего царства божия» на земле, как царства социальной справедливости, и призывали содействовать его установлению путём беспощадной вооружённой борьбы народа («избранников божиих») против «грешников», «врагов божиих» — королей, панов, богатого духовенства. Проповедовали всеобщее равенство. Выступали против церковной иерархии, таинств. Пикарты оказали решающую роль в возникновении и на первом этапе гуситского движения. Пикарты пытались осуществить свои идеи на практике, в частности установили уравнительное распределение в ряде городов (Таборе, Писеке). В феврале 1421 года были изгнаны из Табора и обосновались на небольшом островке при реке Лужнице у замка Пршибенице. В конце марта таборитский гетман Ян Жижка завладел островом, уничтожил их коммуну и убил многих пикартов, но нескольким десяткам человек удалось спастись. В октябре они были выслежены и прилюдно сожжены на кострах. В общей сложности таборитами было сожжено в тот период порядка 75 пикартов. В период противостояния между протестантскими чешскими сословиями и королями из династии Габсбургов в XVI—XVII веках сторонники короля использовали название пикарты по отношению к членам общины Чешских братьев. // The Taborites, known by their enemies as the Picards {<< probably wrong}, were a faction within the Hussite movement in the medieval Lands of the Bohemian Crown. (Taborites) // "One group of Adamites, the Picards {probably wrong}, set up an island community on the Nežárka River in what is now the Czech Republic, where accounts suggest that they did not enjoy nudity or hold constant orgies, but instead just held property and spouses in common." (Chad Denton - The War on Sex: Western Repression from the Torah to Victoria) // "Taking refuge from Zizka on an island in the river Nezarka, they emerged at night for plunder and massacre. They called this “holy war” and found justification in Matthew's gospel: "At midnight there is a cry. Behold, the bridegroom!" (Matth. 25:6)" (Brian Moynahan - The Faith: A History of Christianity) // "Radical Hussites – the Adamites – are also associated with the town of Tábor. This sect became radicalized and soon resorted to acts of fornication. This is something that the strict military leadership could not allow. It initially expelled the Adamites from Tábor to Příběnice, then chased them out of Příběnice and burnt the captured individuals at the stake in Klokoty. The rest went to live on an island on Nežárka River, where Jan Žižka cruelly punished them by death for robbing travellers and for their way of life, and had the last ones burnt at the stake." TÁBOR – A TOWN WITH HUSSITE HISTORY // Millennial expectations were powerfully reinforced by some forty Pikarti who arrived in Prague from abroad in 1418. It is possible that Pikarti merely meant Beghards, but more probable that it meant Picards, and that these people were fugitives from the persecution which was raging at that time at Lille and Tournai. In any case they seem to have had close relations with those adepts of the Free Spirit, the Homines intelligentiae of Brussels. (Cohn) [E37]