Manicheism
Mani and Manicheism: radical cosmic dualism, the war between light and darkness, and the Manichaean system as a rival to Christianity.
Manicheism (founded by Mani, c. 216–276 AD) is the most systematic and thoroughgoing of the dualist religious philosophies — more radical than Gnosticism in its metaphysical dualism and more universal in its missionary ambition. Its cosmology posits two eternal, co-equal, and conflicting principles: Light (goodness, spirit, the divine) and Darkness (evil, matter, the demonic). The material world is the product of the catastrophic mixing of light and darkness following an assault of darkness on the realm of light. The human soul is a particle of divine light trapped in the body of darkness. Salvation consists in the progressive liberation of the light-elements through a strict ascetic discipline. Manicheism attracted educated pagans in late antiquity (including the young Augustine, a Manichaean for nine years) by its systematic character and its compelling solution to the problem of evil. Augustine's lengthy and philosophically sophisticated refutation of Manicheism — especially his account of evil as privation (privatio boni) — is the most important in antiquity.
Article 2. Manicheism While Gnosticism was on the wane, a new religious movement originated in Persia and swept westward throughout the Roman Empire. This was Manicheism, a doctrine no less hostile to pure Christianity than Gnosticism. It takes its name from its founder Manes, or rather from the Latin transliteration of that name, Manichaeus. Manes (about 215-277). •
Life: Manes was born in Persia and educated in the traditional religion and religious philosophy of his people. He had the impulses of a reformer and was convinced that he had a divine mission to do for the whole human race what Zoroaster had done for Persia and what, as he had heard, Christ had done for the West. He inaugurated a new religion, but the civil and religious authorities of Persia opposed him so effectively that he was forced into exile. He preached his doctrine in the Roman Empire with moderate success; and, after thirty years he returned to Persia, where he gained a considerable following. The Persian powers, displeased at the increasing influence of the reformer, took him prisoner, subjected him to punishments, and finally caused him to be crucified.
Works: Manes left no writings. His doctrine is known from secondary sources only, largely from the works of the Fathers (Apologists) who state his teachings for the purpose of controverting them. St. Augustine gives us our most complete account of Manicheism, and the Saint speaks with authority, for he had followed this heresy in his youth.
Doctrine: Manes first taught a doctrine essentially Persian. But in Rome he added some elements of Christianity, and the result was a body of doctrine of the syncretic or mongrel type of which Greco-Judaism, Neoplatonism, and Gnosticism are the most notable examples. Thus the accurate historian who discusses this system will distinguish the original or Persian Manicheism from the later Manicheism of the West. It is from the latter system of doctrine that we draw the elements of the following outline : There are two fundamental—one might say two supreme— principles of all things. The one is good ; it is spirit, light, God.
The other is evil ; it is matter, darkness, Satan. Each of these independently evolved complexities of elements and powers, and all these things together make up the universe. The world is, in consequence, a mixture of good and evil; and even individual things in the world show this composite nature. Man, like everything else, is such a mixture; he is made of two parts, one rational and pure (soul), the other irrational and sensual (body). In man, as in the whole world, the good and evil elements are in constant warfare. If the good part of man (soul) conquers the evil part (body), it will go, after death, into happiness and light. If the body conquers, the soul will suffer transmigrations until it achieves victory over its body and thus purifies itself. Christ is the spirit of light. He assumed an apparent human body, and came to teach men how to deliver themselves from the yoke of the flesh. This is what is meant by Redemption. Liberation from the control of the body is the great end to be achieved by man. The means of liberation are contemplation and bodily denial. One who perfectly practises these things will show the three signs of the perfect Manichee in himself. These signs are: (i) The Sign of the Mouth, i. e., abstinence from evil speech, and from forbidden articles of diet, such as flesh meat. (2) The Sign of the Hands, i. e., abstinence from contact with bodies considered impure. (3) The Sign of the Bosom, i. e., abstinence from any carnal relationships. Notice that these are the signs of the perfect Manichee. Perfection is not within the reach of all, however, especially as the manifestation of all three “Signs” must be accompanied by numerous severe fasts, long and frequent prayers, and other difficult practices of devotion. The common people who feel that such perfection is not within their power to attain, may spare themselves the effort to acquire it—may, in a word, live as they please. Thus very frequently the ordinary Manichee was as vicious as the average lay Gnostic.
Remarks: Manicheism proposed nothing new or original. It was the last effort of the syncretizing tendency rampant everywhere in the last two centuries before Christ and in the first three centuries of our era. Originating outside Christianity, Manicheism tried to absorb the latter. It also incorporated within itself the remnants of Gnosticism still acceptable in parts of Western Europe. In this sense Manicheism is really the heir of Gnosticism.