Manichaean exonyms and autonyms (including Augustine’s writings)

Abstract : Did the Western Manichaeans call themselves ‘Manichaean’ and ‘Christian’? A survey of the evidence, primarily Latin and Coptic, seems to show that the noun and adjective uses of ‘Manichaean’ were very rarely used and only in communication with non-Manichaeans. The use of ‘Christian’ is ce...

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Bibliographic Details
Author:Nils Arne Pedersen
Published: S.n., s.l., 2013
Volume:69
Pages:Art. #1358, 7 pages.
Language:English
Notes:Full text : http://dx.doi.org/10.4102/hts.v69i1.1358
Periodical:HTS Teologiese Studies/Theological Studies
Number:1
Format:Article
Topic:- Biography > Relations and Sources > Manichaeism. Neo-manichaeism > Manichaeism related to Augustine > letters
- Biography > Relations and Sources > Manichaeism. Neo-manichaeism > Manichaeism related to Augustine > Kephalaia
- Biography > Relations and Sources > Manichaeism. Neo-manichaeism > Manichaeism apart from Augustine
- Biography > Relations and Sources > Manichaeism. Neo-manichaeism > Manichaeism apart from Augustine > Psautier
Status:Active
Description
Summary:Abstract : Did the Western Manichaeans call themselves ‘Manichaean’ and ‘Christian’? A survey of the evidence, primarily Latin and Coptic, seems to show that the noun and adjective uses of ‘Manichaean’ were very rarely used and only in communication with non-Manichaeans. The use of ‘Christian’ is central in the Latin texts, which, however, is not written for internal use, but with a view to outsiders. The Coptic texts, on the other hand, are written for an internal audience; the word ‘Christian’ is only found twice and in fragmentary contexts, but it is suggested that some texts advocate a Christian self-understanding (Mani’s Epistles, the Psalm-Book) whilst others (the Kephalaia) are striving to establish an independent identity. Hence, the Christian self-understanding may reflect both the earliest Manichaeism and its later Western form whilst the attempt to be independent may be a secondary development.

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