Priscillianism was a Christian sect developed in the Roman province of Hispania in the 4th century by Priscillian. It is derived from the Gnostic doctrines taught by Marcus, an Egyptian from Memphis. Priscillianism was later considered a heresy by both the Eastern Orthodox Church and the Catholic Church.

History

Marcus, a native of Memphis in Egypt, came to Spain and taught Gnostic theories. Two of his followers, a Spanish woman named Agape and the rhetorician Helpidius, converted Priscillian, who was a layman "of noble birth, of great riches, bold, restless, eloquent, learned through much reading, very ready at debate and discussion". Through his oratorical gifts and reputation for extreme asceticism, Priscillian attracted a large following, including Helpidus and two bishops, Instantius and Salvianus.

They established a new sect as an oath-bound society, <!-- over what? -->attracting the attention of the bishop Hyginus of Cordoba. Hyginus made his fears known to Hydatius, Bishop of Emerita, and Ithacius of Ossonoba. The bishops of Hispania and Aquitaine held a synod at Zaragoza in 380. Though summoned, the Priscillianists refused to appear. The synod pronounced sentence of excommunication against the four leaders, Instantius, Salvianus, Helpidius and Priscillian. They contain a strong call to a life of personal piety and asceticism, including celibacy and abstinence from meat and wine. The charismatic gifts of all believers are equally affirmed. Study of scripture is urged. Priscillian placed considerable weight on the deuterocanonical books of the Bible, not as being inspired but as helpful in discerning truth and error; however, several of the books were considered to be genuine and inspired.

It was long thought that all the writings of Priscillian himself had perished, but in 1885, Georg Schepss (1852-1897) discovered at the University of Würzburg eleven genuine tracts, published as Priscilliani quae supersunt. Edited by Georg Schepss (Corpus scriptorum ecclesiasticorum latinorum, 18.) Vienna, 1889. Though they bear Priscillian's name, four describing Priscillian's trial appear to have been written by a close follower.

According to Raymond Brown's Epistle of John, the source of the Comma Johanneum appears to be the Latin book Liber Apologeticus by Priscillian.

Zoroastrian influence

The potential influence of Zoroastrian thought on Priscillianism remains a matter of scholarly debate. While direct evidence of Persian religious influence in 4th-century Hispania is limited, several scholars have identified theological parallels between Priscillianist and Zoroastrian concepts.

Contemporary Accusations

Jerome, in his Letter to Ctesiphon, provides one of the most direct contemporary sources linking Priscillianism to Zoroastrian practices. Writing as part of a polemic against Pelagius and his followers, Jerome describes Priscillian as "a most devoted student of the magus Zoroaster" (Zoroastris magi studiosissimum) who "from a magus became bishop." This characterization appears within a catalog of heretical pairs, where Jerome positions Priscillian as a successor to Agape and Elpidius.

The connection to Zoroastrian practices in Jerome's account may have been influenced by Orosius' earlier report of Priscillian's interest in astrology.

Theological Parallels

Analysis of the Würzburg Tractates identifies astrological elements in Priscillian's teachings that show similarities to Zoroastrian priestly traditions, particularly in their understanding of celestial bodies' spiritual significance. These elements demonstrate sophisticated cosmological frameworks that parallel Persian models.

The movement's dualistic tendencies, often criticized by orthodox Christians as Manichaean, may indicate earlier Zoroastrian influences. Burrus argues that while Priscillianism's dualism was less absolute than that found in Manichaeism, it shows distinct patterns that could suggest indirect Zoroastrian sources. The emphasis on the struggle between light and darkness in Priscillian's theology bears notable similarities to Zoroastrian concepts of cosmic conflict.

Historical context

Archaeological evidence from late Roman Hispania shows trading connections with the East, providing possible channels for Persian religious ideas.[8] However, Van Dam suggests that many of Priscillianism's apparently "eastern" elements could be explained by broader ascetic trends in late antique Christianity.

Jerome's association of Priscillian with Zoroastrian practices reflects a common late antique heresiological strategy of linking heterodox Christian movements to "eastern" or "Persian" influences. While this does not necessarily demonstrate direct Zoroastrian influence on Priscillianism, it shows that such connections were perceived or constructed by contemporary critics.

See also

  • Christian vegetarianism

References

  • McKenna, Stephen, "Priscillianism and Pagan Survivals in Spain", in Paganism and Pagan Survivals in Spain up to the Fall of the Visigothic Kingdom
  • Henry Chadwick's landmark book Priscillian of Avila: The Occult and the Charismatic in the Early Church, (Oxford University Press, 1975)
  • "Liber Apologeticus" .
  • Fletcher, Richard A., St. James' Catapult: The Life and Times of Diego Gelmirez, Chapter 1 and passim: *Galicia, online at [http://libro.uca.edu/sjc/sjc.htm] a historical and geographical background to the building of the cathedral in Compostela
  • Burras, Virginia, The Making of a Heretic, (University of California Press, 1995)

Notes