Synonyms for manichaeism or Related words with manichaeism

manichaean              zoroastrianism              mithraism              gnosticism              montanism              neoplatonism              marcionism              polytheism              bogomilism              zurvanism              neoplatonists              gnostics              iamblichus              manichaeans              brahmanism              manicheism              nestorianism              mazdakism              mandaeism              nestorians              zoroastrian              shaivite              monophysitism              bogomils              manichean              brahmanical              zoroaster              polytheistic              mazdaism              sadducee              pythagoreanism              alevism              hesychasm              montanist              sabellianism              montanists              sethians              sabellius              mazdean              essenes              monotheistic              paganism              shaiva              ebionites              evagrius              aristotelianism              valentinus              arianism              hellenism              gnostic             

Examples of "manichaeism"
Chinese Manichaeism is the form of Manichaeism (摩尼教 "Móníjiào" or 明教 "Míngjiào", "bright religion") transmitted and practiced in China. Manichaeism was introduced into China in the Tang dynasty, through Central Asian communities. It never rose to prominence, and was officially banned and persecuted through the suppression of non-Chinese religions started by the Emperor Wuzong of Tang.
Manichaeism, like Christian Gnosticism and Zurvanism, was inherently universalist.
By 1132–1133 or later, the rebellion was linked to Manichaeism. Though not originally connected, in the public and historical conscience it became confused with the Taizhou unrest of April–June 1121, where Manichaeism was widespread.
Manichaeism in China assumed certain Chinese characteristics, assimilating to both Buddhism and Taoism.
Zoroastrianism is often compared with the Manichaeism. Nominally an Iranian religion, it has its origins in the Middle-Eastern Gnosticism. Superficially such a comparison seem apt, as both are dualistic and Manichaeism adopted many of the Yazatas for its own pantheon. Gherardo Gnoli, in "The Encyclopaedia of Religion", says that "we can assert that Manichaeism has its roots in the Iranian religious tradition and that its relationship to Mazdaism, or Zoroastrianism, is more or less like that of Christianity to Judaism".
Manichaeism, founded by Mani, was influential from North Africa in the West, to China in the East. Its influence subtly continues in Western Christian thought via Saint Augustine of Hippo, who converted to Christianity from Manichaeism, which he passionately denounced in his writings, and whose writings continue to be influential among Catholic, Protestant and Orthodox theologians. An important principle of Manichaeism was its dualistic nature.
How Manichaeism may have influenced Christianity continues to be debated. Manichaeism may have influenced the Bogomils, Paulicians, and Cathars. However, these groups left few records, and the link between them and Manichaeans is tenuous. Regardless of its accuracy the charge of Manichaeism was levelled at them by contemporary orthodox opponents, who often tried to make contemporary heresies conform to those combatted by the church fathers. Whether the dualism of the Paulicians, Bogomils, and Cathars and their belief that the world was created by a Satanic demiurge were due to influence from Manichaeism is impossible to determine. The Cathars apparently adopted the Manichaean principles of church organization. Priscillian and his followers may also have been influenced by Manichaeism. The Manichaeans preserved many apocryphal Christian works, such as the Acts of Thomas, that would otherwise have been lost.
Mani, founder of the Persian faith Manichaeism, also claimed to be the Seal of the Prophets and the last prophet.
Little is known about them, except that they were one of the numerous sects through which the original Manichaeism continued to flourish. (cf. Bogomils, Cathars, and Paulicians.) They appear to have professed a very strict and uncompromising form of Manichaeism, rejecting all doctrinal modifications as to the eternity of the evil principle, and its absolute equality with the good principle.
He is the editor or co-editor of a number of academic publications, mostly on ancient magic and on Manichaeism :
Since its introduction, Manichaeism was deeply sinicised in its style, adapting to the Chinese cultural context. After the Tang, Manichaeism survived among the population and had a profound influence on the tradition of the Chinese folk religious sects integrating with the Maitreyan beliefs.
Mar Ammo, a disciple of Mani, founder of Manichaeism, led a mission to Abarshahr accompanied by the Parthian prince Ardavan and several others during the 260s. It is suggested that Ardavan, as a Manichean member of the Parthian elite, helped Mar Ammo to preach amongst the Parthian nobility and spread Manichaeism.
An example of how inaccurate some of these accounts could be is seen in the account of the origins of Manichaeism contained in the "Acta Archelai". This was a Greek anti-manichaean work written before 348, most well known in its Latin version, which was regarded as an accurate account of Manichaeism until the end of the 19th century:
In order to control trade along the Silk Road, the Uyghurs established a trading relationship with the Sogdian merchants who controlled the oases of Turkestan. As described above, the Uyghur adoption of Manichaeism was one aspect of this relationship—choosing Manichaeism over Buddhism may have been motivated by a desire to show independence from Tang influence. It must be noted that not all Uyghurs supported conversion—an inscription at Karabalghasun states that Manichaens tried to divert people from their ancient shamanistic beliefs. A rather partisan account from a Uyghur-Manichaen text of that period demonstrates the unbridled enthusiasm of the khaghan for Manichaeism:
Tengrism was brought to Eastern Europe by the early Huns and Bulgars. It lost importance when the Uighuric kagans proclaimed Manichaeism the state religion in the eighth century.
A book called "Acts of the Disputation with Manes", which was written during the close of the 3rd century or later, speaks about the Basilidean origins of Manichaeism.
The Uighurs abandoned their state religion of Manichaeism in favour of Buddhism, and adopted the agricultural lifestyle and many of the customs of the oasis-dwellers.
In the ancient Gnostic sect of Manichaeism, the Buddha is listed among the prophets who preached the word of God before Mani.
The religious and philosophical teaching called Mazdakism, which its founder, Mazdak, regarded as a reformed and purified version of Zoroastrianism displays remarkable influences from Manichaeism as well.
Until discoveries in the 1900s of original sources, the only sources for Manichaeism were descriptions and quotations from non-Manichaean authors, either Christian, Muslim, Buddhist or Zoroastrian. While often criticizing Manichaeism, they also quoted directly from Manichaean scriptures. This enabled Isaac de Beausobre, writing in the 18th century, to create a comprehensive work on Manichaeism, relying solely on anti-Manichaean sources. Thus quotations and descriptions in Greek and Arabic have long been known to scholars, as have the long quotations in Latin by Saint Augustine, and the extremely important quotation in Syriac by Theodore bar Khonai.