THE NEW SCHAFF-HERZOG
named fled from the imperial officials into Saracen territory and is said to have been murdered there after an activity of thirty years; and even his enemies admitted his upright life and amiable qualities. Six congregations are enumerated under names of apostolic churches: Macedonia (Kibossa), founded by Constantine and Symeon; Achaia (Mauanalis), founded by Gegnesius; Philippi; the congregation of Joseph and Zacharias; Laodicea i^Iopsuestia) ; and Colossal.
Before long the Paulicians appear in predatory bands seriously disturbing the public peace. Constantine Copronymus (741-775) is said to have transported some of them to Thrace, where they appear to have founded the Bulgarian Bogomiles (cf. Friedrich, pp. 99-100, 104 sqq.; see New Mantcheaxs) . Nicephorus (802-811) took them into the army and granted privileges in return for their help. Michael I. (811-813) and Theodora (regent for her son, Michael III., 842-856) persecuted them severely. They fled to Saracen territory and thence devastated the imperial provinces. Their leader, Karbeas, founded the fortress of Tephrika, just across the boundary, and made it the headquarters of their forays. Karbeas' successor, Chrysocheir, in 867 penetrated to Ephesus and is said to have claimed the rule of the entire East (cf. Gieseler, p. 96). He was slain in 871 and the might of Tephrika was broken.
The " Selicians " in Constantinople under Theodora who were reconciled to the Church by the Patriarch Methodius were evidently Paulicians (cf. Friedrich, p. 82), and in 866 Photius speaks of converting Paulicians in the capital city. In Armenia they were perpetuated by the so-called Thondracians (Thondraki) under the lead of Smbat (first half of the ninth century). Gregory the Master names six leaders after Smbat and boasts of converting more than 1,000 of the sect by commission of the Emperor Constantine Monomachus (1042-54) and extirpating others (cf. Mrkttschian, pp. 142, 145, 149). Nevertheless manifestations allied to Paulicianism have continued in Armenia even to the present (cf. Mkrttschian in ZKG, xvi.). See Catechxjmenate. (N. Bonwetsch.)
In seeking to reach a just conclusion respecting the doctrines and practises of the Paulicians considerable weight should be accorded to The Key of Truth, the manual of the Armenian Paulicians (Thondraki, Thondraketzi), the text of which with English translation and an introduction of nearly two hundred closely printed pages was published at Oxford in 1898 by Fred C. Conybeare. The manuscript in a somewhat mutilated form was taken from a body of -Thondraketzi, who had emigrated (1828-29) from Turkish Armenia to the village of Djewiurm in the canton of Knus in Russian Armenia and were (1837) propagating their principles with considerable zeal. Inquisitorial proceedings resulted not only in the seizure of their authoritative book but also in gathering from members of the body information about their doctrines and practises confirmatory of the teachings of The Key of Truth. By an elaborate comparison of the document with Greek and Armenian writings of the early and medieval times Conybeare reaches the
conclusion that the liturgical parts of the book (baptism, Lord's Supper, consecration of infants, etc.) originated in the fourth century or only a little later and that the exordium belongs to the ninth century. The doctrines and the practises of the body he believes to represent the type of Christianity that was first propagated in Armenia and to be fundamentally primitive. The naive adoptionism of the writing he finds to be in accord with early Judaistic Christianity and even with the Christology of the Didache, the Shepherd of Hermas, Justin Martyr, the Disputation of Archelaus with Mani, and like early documents, and their antagonism to the practise of infant baptism, which became widely prevalent in the Greek and Latin churches from the third century onward, to have been based not only upon their sense of the undesirableness of innovation, but also on the fact that they supposed Jesus to have become the Christ and to have been adopted as Son of God in connection with his baptism and inferred that it was the duty of every true believer, having made due preparation, to receive baptism after maturity had been reached and by following the example of Jesus to become in a lower sense sons of God. As the influence of the Greek Church and the Greek empire became dominant in Armenia the believers of the old type, who held to adoptionist Christology and believers' baptism, became a persecuted party and came to regard their politico-ecclesiastical persecutors as the emissaries and representatives of Satan, from whom they had derived their infant baptism, their Christological errors, and their persecuting spirit. The disposition of the Paulicians to attribute to Satanic agency doctrines and practises regarded by them as erroneous and hurtful may have given rise to the charge of dualistic heresy constantly brought against them by their opponents. That they should have made little use of the Old Testament was due no doubt in the case of the Paulicians, as in that of the Waldenses, Anabaptists, and others, to the fact that the theocratic system of the Old Testament was used by their opponents for the justification of union of Church and State, persecution of dissent, and the according of church fellowship to infants through baptism as infants by circumcision became members of the theocratic community. Of course it is possible, if not probable, that Manichean and Marcionitic dualism may in some cases have become blended with the more primitive type of Christianity represented by The Key of Truth. Conybeare is of the opinion that the name of the party was derived from Paul of Samosata rather than that of the Apostle Paul, though the latter was no doubt held in great reverence by the Paulicians. Conybeare has also made it highly probable that medieval Evangelical parties, and through these the radical Evangelicals of the sixteenth and following centuries, were due to the propaganda of Paulicians who in the early Middle Ages settled in great numbers in Bulgaria and adjoining regions and spread westward along the lines of travel and trade. A. H. Newman.
Bibliography: Sources: (1) Greek: The account of th« Paulicians in the Codex Scorialensis [*] (a 10th cent. MS of the chronicle of Georgius Monachus), folio 164b sqq-i