The Bogomil reinterpretation of christian cult and morality

Logična primjena bogumilskog svjetonazora događala se u njihovoj životnoj praksi. Konkretno na području bogoštovlja i morala oni polaze od kršćanstva, ali se ujedno od njega distanciraju i reinterpretiraju ga u skladu sa svojim potrebama. Sakramente tako reduciraju samo na krštenje i ispovijed, a onda ih toliko mijenjaju da im pridaju sasvim drugo značenje. Na taj način ne samo da prekidaju svaku vezu s kršćanstvom nego svoje obrede prožimaju dubokom mržnjom prema njemu. Molitva i askeza stavljeni su u funkciju izgradnje sljedbe a ne osobnog odnosa s Bogom. Moral bogumila karakterizira dualističko odbacivanje materije i zastupanje savršenosti njihovih učitelja već ovdje na zemlji koja ih čini imunima na grijeh. Privid pravovjerja, koji nalazimo u bogumilskom bogoštovlju i moralnim odredbama, služi za prozelitizam i zaštitu od progona. Njihovo neujednačeno, a često i proturječno, djelovanje s pratećim učenjima moguće je pak razumjeti jedino ako se ima na umu inicijacijsko stupnjevanje pripadnosti i ezoterijsko ustrojstvo. Gledano s njihova motrišta, neispravno ih je držati krivovjercima jer su oni izgradili svoju izvornu vjeru čija jedina veza s pravovjerjem – paradoksalno - jest antikršćanstvo.The application of Bogomil perspectives is logically apparent in their way of living. From the perspective of cult and morality, their starting point was Christianity, but they diverge from Christianity reinterpreting it according to their needs. As a result they reduce the sacraments to just two: baptism and confession; and they alter these in a radical way, giving them completely new meaning. In doing so they not only break the bond with Christianity but – as seen in their rituals – they develop a deep hatred toward Christianity. The primary function of prayer and ascetic practices is the building of the sect, rather than a personal relationship with God. Characteristic of Bogomil ethics is a dualistic abandonment of the material world and a belief in the perfection of their teachers here on earth, which makes these teachers immune from sin. Their orthodoxy, as found in their cult and moral regulations, is illusionary and serves as a means of proselytism and a form of protection from persecution. It is only possible to understand their uncoordinated and very often contradictory actions and their manner of following teachings if we take into account their graduated system of initiation and affiliation and their esoteric organization. If we view things from their perspective, it is wrong to call them heretics, because they formed an original religion; a religion, paradoxically, whose only connection with orthodoxy is its anti-Christianity