What are the core beliefs of Bogomilism?

Historical Context and Origins

Bogomilism emerged in the Balkans during the 10th century AD, primarily in what is now Bulgaria. The movement is often traced to a priest or teacher named Bogomil, which most historians believe simply means “loved by God.” This group arose in a region influenced by earlier dualistic sects, including certain Gnostic ideas and the Paulicians. Political and social unrest also contributed to its appearance, as individuals sought religious reforms and perceived the established church as being too influenced by political authorities.

Central Dualistic Belief

A defining feature of Bogomilism is its dualistic worldview. Bogomils commonly held that there are two principal cosmic sources: one wholly good and the other inherently evil. They saw a stark division between the spiritual realm—created by the good God—and the material realm—allegedly crafted or corrupted by an evil lesser deity (often identified with Satan or a fallen angel). This viewpoint conflicted with scriptural teaching that the single, all-powerful Creator made everything “very good” (cf. Genesis 1:31).^1

View of Creation

In line with their dualistic perspective, Bogomils generally regarded the physical world as evil or at least tainted. While orthodox Christianity affirms that “in the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1),^2 Bogomils tended to separate the good God from any direct involvement with the material order. This departure from biblical declarations that “the earth is the LORD’s, and the fullness thereof” (Psalm 24:1)^3 placed them at odds with mainstream Christian teaching.

Rejection of Parts of Scripture

Another key motif within Bogomilism was suspicion—or outright rejection—of portions of the Old Testament. They sometimes viewed the Creator God of the Old Testament as the evil or lesser deity responsible for the corruption of matter. Church historians and patristic sources often cite Bogomils’ selective acceptance of biblical texts, contrasting with the belief that “All Scripture is God-breathed and is useful for instruction” (2 Timothy 3:16).^4

Christological Perspectives

Bogomils affirmed Christ’s importance but generally held a docetic or quasi-docetic view of His humanity. They often taught that Jesus did not partake fully in physical matter (deemed corrupt), leading to a denial of His genuine bodily incarnation and resurrection as presented in the Gospels (cf. Luke 24:39–43).^5 These ideas stood in opposition to the biblical assertion that for salvation to be complete, Christ came “in the likeness of men” (Philippians 2:7)^6 and was physically raised from the dead (John 20:27–28).^7

Practical and Moral Teachings

In terms of morality, Bogomils typically emphasized personal piety, asceticism, and rejection of what they saw as an overly elaborate church hierarchy. They focused on simplicity in worship, renunciation of material possessions (due to distrust of the physical world), and strong community bonds. Historical accounts record that they emphasized frequent prayer, included calls for pure living, and criticized the established ecclesiastical authorities.

Worship and Church Structure

Bogomils did not construct large buildings for gatherings; they generally met in homes or small private locations, reflecting their desire to remain distinct from the main church. For them, elaborate ritual was suspicious, and sacraments were at times reduced or reinterpreted. This approach diverged from the historic and biblical models where believers assembled together, shared the Lord’s Supper (Acts 2:42),^8 and practiced water baptism (Matthew 28:19)^9 as instituted by Christ.

Scriptural and Historical Critique

Church councils and orthodox theologians labeled Bogomil teachings heretical for their denial of the unity and goodness of God’s creation, as well as their conflation of the Old Testament Creator God with an evil power. Early responses from both the Eastern Orthodox and Roman Catholic churches underscore that biblical doctrine affirms only one eternal God (Deuteronomy 6:4)^10 and identifies Satan as a created being who fell into rebellion (Isaiah 14:12–15).^11 Historical documents from Byzantine emperors and local synods condemned Bogomil practices, sometimes resulting in expulsion or persecution of adherents.

Comparison with Other Dualistic Movements

Bogomilism paralleled other dualistic-or-gnostic-leaning sects of the medieval period, such as the Cathars in Western Europe. Similar to the Cathars, Bogomils taught a metaphysical divide between spirit and matter; however, the Bogomil movement geographically and culturally stemmed from Balkan influences, drawing on local traditions and controversies.

Lasting Influence

Though Bogomilism never became mainstream, its influence endured for centuries, affecting certain regions and occasionally resurfacing in new forms. Many aspects of Bogomil thought appear in subsequent dualistic or reform-minded groups before the movement faded under pressures from both church institutions and political authorities.

Biblical Refutation of Dualism

Scripture repeatedly affirms that God alone is sovereign over all creation. The apostle Paul writes, “For by Him all things were created, things in heaven and on earth” (Colossians 1:16).^12 Moreover, the teaching that matter is inherently corrupt conflicts with Genesis 1:31^1, which declares the original creation as “very good.” The notion of multiple eternal powers also contradicts the biblical monotheism taught throughout the Old and New Testaments.

Conclusion

Bogomilism rests on a strong dualistic framework, questioning the goodness of the created order, limiting or rejecting portions of Scripture, and promoting distinct worship practices. Its core beliefs set it at odds with the biblical doctrine that upholds God as the singular, holy Creator who redeems humanity through Christ’s incarnation, death, and resurrection (Romans 5:8).^13 Throughout church history, mainstream Christian theology has consistently rejected such dualistic teachings, affirming instead that redemption comes through the single work of the triune God, who is over all, through all, and in all (Ephesians 4:6).^14

_______________________

^1 “God saw all that He had made, and indeed it was very good…” (Genesis 1:31).

^2 “In the beginning was the Word…” (John 1:1).

^3 “The earth is the LORD’s, and the fullness thereof…” (Psalm 24:1).

^4 “All Scripture is God-breathed and is useful for instruction…” (2 Timothy 3:16).

^5 “Look at My hands and My feet…” (Luke 24:39).

^6 “...taking the form of a servant…” (Philippians 2:7).

^7 “Put your finger here and look at My hands…” (John 20:27–28).

^8 “They devoted themselves to the apostles’ teaching and to the fellowship…” (Acts 2:42).

^9 “Therefore go and make disciples of all nations…” (Matthew 28:19).

^10 “Hear, O Israel: The LORD our God, the LORD is One.” (Deuteronomy 6:4).

^11 “How you have fallen from heaven, O day star, son of the dawn…” (Isaiah 14:12–15).

^12 “For by Him all things were created…” (Colossians 1:16).

^13 “But God proves His love for us in this…” (Romans 5:8).

^14 “...one God and Father of all, who is over all and through all and in all.” (Ephesians 4:6).