Bosnian Church

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Bosnian Church
Crkva bosanska/Црква босанска
Ploca Kulina bana.jpg
Ban Kulin's tablet
TypeIndependent church
Classification Nicene Christianity
Governance Episcopal
DjedRatko II
Headquarters Mile
Territory Kingdom of Bosnia
Independence11th century
Separated from Roman Catholic Diocese of Bosnia [1]

The Bosnian Church (Serbo-Croatian : Crkva bosanska/Црква Босанска) was a Christian church in medieval Bosnia and Herzegovina that was independent of and considered heretical by both the Catholic and the Eastern Orthodox hierarchies.


Historians traditionally connected the church with the Bogomils, although this has been challenged and is now rejected by the majority of scholars. Adherents of the church called themselves simply Krstjani ("Christians") or Dobri Bošnjani, Usorani, Humljani... ("Good Bosnians, Usorans, Humlians..."). The church's organization and beliefs are poorly understood, because few if any records were left by church members and the church is mostly known from the writings of outside sources — primarily Catholic ones. [2]

The monumental tombstones called stećak that appeared in medieval Bosnia, as well as Croatia, Serbia, and Montenegro, are sometimes identified with the Bosnian Church.



Christian missions emanating from Rome and Constantinople started pushing into the Balkans in the 9th century, Christianizing the South Slavs, and establishing boundaries between the ecclesiastical jurisdictions of the See of Rome and the See of Constantinople. The East–West Schism then led to the establishment of Catholicism in Croatia and most of Dalmatia, while Eastern Orthodoxy came to prevail in Serbia. [3] Lying in-between, the mountainous Bosnia was nominally under Rome, [3] but Catholicism never became firmly established due to a weak church organization [3] and poor communications. [4] Medieval Bosnia thus remained a "no-man's land between faiths" rather than a meeting ground between the two Churches, [4] leading to a unique religious history and the emergence of an "independent and somewhat heretical church". [3]

Catholicism and Eastern Orthodoxy predominated in different parts of what is today Bosnia and Herzegovina; the followers of the former formed a majority in the west, the north, and in the center of Bosnia, while those of the latter were a majority in most of Zachlumia (present-day Herzegovina) and along Bosnia's eastern border. This changed in the mid-13th century, when the Bosnian Church began eclipsing the Roman. [5] While Bosnia remained nominally Catholic in the High Middle Ages, the Bishop of Bosnia was a local cleric chosen by Bosnians and then sent to the Archbishop of Ragusa solely for ordination. Although the Papacy already insisted on using Latin as the liturgical language, Bosnian Catholics retained the Church Slavonic language. [5]

Abjuration and crusade

Vukan, ruler of Dioclea, wrote to Pope Innocent III in 1199 that Kulin, ruler of Bosnia, had become a heretic, along with his wife, sister, other relatives, and 10,000 other Bosnians. The Archbishop of Spalato, vying for control over Bosnia, joined Vukan and accused the Archbishop of Ragusa of neglecting his suffragan diocese in Bosnia. Emeric, King of Hungary and supporter of Spalato, also seized this opportunity to try to extend his influence over Bosnia. [6] Further accusations against Kulin, such as harbouring heretics, ensued until 1202. In 1203, Kulin moved to defuse the threat of foreign intervention. A synod was held at his instigation on 6 April. Following the abjuration of Bilino Polje, Kulin succeeded in keeping the Bosnian Diocese under the Ragusan Archdiocese, thus limiting Hungarian influence. The errors abjured by the Bosnians in Bilino Polje seem to have been errors of practice, stemming from ignorance, rather than heretical doctrines. [7]


Medieval monumental tombstones (Stecci) that lie scattered across Bosnia and Herzegovina are historically associated with the Bosnian Church BiH, Radimlja necropolis 2.jpg
Medieval monumental tombstones (Stećci) that lie scattered across Bosnia and Herzegovina are historically associated with the Bosnian Church

The bid to consolidate Catholic rule in Bosnia in the 12th to 13th centuries proved difficult. The Banate of Bosnia held strict trade relations with the Republic of Ragusa, and Bosnia's bishop was under the jurisdiction of Ragusa. This was disputed by the Hungarians, who tried to achieve their jurisdiction over Bosnia's bishops, but Bosnia's first Ban Kulin averted that. In order to conduct a crusade against him, the Hungarians turned to Rome, complaining to Pope Innocent III that the Kingdom of Bosnia was a centre of heresy, based on the refuge that some Cathars (also known as Bogomils or Patarenes) had found there. To avert the Hungarian attack, Ban Kulin held a public assembly on 8 April 1203 and affirmed his loyalty to Rome in the presence of an envoy of the Pope, while the faithful abjured their mistakes and committed to following the Catholic doctrine. [8] Yet, in practice this was ignored. After the death of Kulin in 1204, a mission was sent to convert Bosnia to Rome but failed. [9]

On 15 May 1225, Pope Honorius III spurred the Hungarians to undertake the Bosnian Crusade. That expedition, like the previous ones, turned into a defeat, and the Hungarians had to retreat when the Mongols invaded their territories. In 1234, the Catholic Bishop of Bosnia was removed by Pope Gregory IX for allowing supposedly heretical practices. [9] In addition, Gregory called on the Hungarian king to crusade against the heretics in Bosnia. [10] However, Bosnian nobles were able to expel the Hungarians once again. [11]

In 1252, Pope Innocent IV decided to put Bosnia's Bishop under the Hungarian Kalocsa jurisdiction. This decision provoked the schism of the Bosnian Christians, who refused to submit to the Hungarians and broke off their relations with Rome. [12] In that way, an autonomous Bosnian Church came into being, in which many scholars later saw a Bogomil or Cathar church, whilst more recent scholars such as Noel Malcolm and John Fine maintain that no trace of Bogomilism, Catharism, or other dualism can be found in the original documents of the Bosnian Christians. [13]

It was not until Pope Nicholas' Bull Prae Cunctis in 1291 that the Franciscan-led Inquisition was imposed on Bosnia. [14] Bogomilism was eradicated in Bulgaria and the Byzantine Empire in the 13th century, but survived in Bosnia and Herzegovina until the Ottoman Empire gained control of the region in 1463.

The Bosnian Church coexisted with the Catholic Church (and with the few Bogomil groups) for most of the Late Middle Ages, but no accurate figures exist as to the numbers of adherents of the two churches. Several Bosnian rulers were Krstjani, while others adhered to Catholicism. Stjepan Kotromanić shortly reconciled Bosnia with Rome, while ensuring at the same time the survival of the Bosnian Church. Notwithstanding the incoming Franciscan missionaries, the Bosnian Church survived, although weaker and weaker, until it disappeared after the Ottoman conquest. [15]

Outsiders accused the Bosnian Church of links to the Bogomils, a stridently dualist sect of Gnostic Christians heavily influenced by the Manichaean Paulician movement. The Bogomil heretics were at one point mainly centered in Bulgaria and are now known by historians as the direct progenitors of the Cathars. The Inquisition reported the existence of a dualist sect in Bosnia in the late 15th century and called them "Bosnian heretics", but this sect was according to some historians most likely not the same as the Bosnian Church. The historian Franjo Rački wrote about this in 1869 based on Latin sources, but the Croatian scholar Dragutin Kniewald in 1949 established the credibility of the Latin documents in which the Bosnian Church is described as heretical. [16] It is thought today that the Bosnian Church's adherents, who were persecuted both by the Catholic and Eastern Orthodox Churches, predominantly converted to Islam upon the arrival of the Ottomans, thus adding to the ethnogenesis of the modern-day Bosniaks. [15] According to Bašić, the Bosnian Church was dualist in character, and so was neither a schismatic Catholic nor Orthodox Church. [17] According to Mauro Orbini (d. 1614), the Patarenes and the Manicheans [18] were two Christian religious sects in Bosnia. The Manicheans had a bishop called djed and priests called strojnici (strojniks), the same titles ascribed to the leaders of the Bosnian Church. [19]

The religious centre of the Bosnian Church was located in Moštre, near Visoko, where the House of Krstjani was founded. [20] Some historians contend that the Bosnian Church had largely disappeared before the Ottoman conquest in 1463. Other historians dispute a discrete terminal point.[ weasel words ]

Organization and characteristics

Batalo's Gospel with 28 names of djed of Bosnian Church Batalovof2.jpg
Batalo's Gospel with 28 names of djed of Bosnian Church

The Bosnian Church used Slavic language in liturgy. [21]


The church was headed by a bishop, called djed ('grandfather'), and had a council of twelve men called strojnici. The monk missionaries were known as krstjani or kršćani ('adherents of the cross' or 'christians'). [21] Some of the adherents resided in small monasteries, known as hiže (hiža, 'house'), while others were wanderers, known as gosti (gost, 'guest'). [21] It is difficult to ascertain how the theology differed from that of the Orthodox and Catholic. [21] The practices were, however, unacceptable to both. [21]

The Church was mainly composed of monks in scattered monastic houses. It had no territorial organization and it did not deal with any secular matters other than attending people's burials. It did not involve itself in state issues very much.[ citation needed ] Notable exceptions were when King Stephen Ostoja of Bosnia, a member of the Bosnian Church himself, had a djed as an advisor at the royal court between 1403 and 1405, and an occasional occurrence of a krstjan elder being a mediator or diplomat.[ citation needed ]

Hval's Codex

A miniature from Hval's Codex Hvalov zbornik1.jpg
A miniature from Hval's Codex

Hval's Codex, written in 1404 in Cyrillic, is one of the most famous manuscripts belonging to the Bosnian Church in which there are some iconographic elements which are not in concordance with the supposed theological doctrine of Christians (Annunciation, Crucifixion and Ascension). All the important Bosnian Church books (Nikoljsko evandjelje, Sreckovicevo evandelje, the Manuscript of Hval, the Manuscript of Krstyanin Radosav) are based on Glagolitic Church books.


The phenomenon of Bosnian medieval Christians attracted scholars' attention for centuries, but it was not until the latter half of the 19th century that the most important monograph on the subject, "Bogomili i Patareni" (Bogomils and Patarens), 1870, by eminent Croatian historian Franjo Rački, was published. Rački argued that the Bosnian Church was essentially Gnostic and Manichaean in nature. This interpretation has been accepted, expanded and elaborated upon by a host of later historians, most prominent among them being Dominik Mandić, Sima Ćirković, Vladimir Ćorović, Miroslav Brandt, and Franjo Šanjek. However, a number of other historians (Leo Petrović, Jaroslav Šidak, Dragoljub Dragojlović, Dubravko Lovrenović, and Noel Malcolm) stressed the impeccably orthodox theological character of Bosnian Christian writings and claimed the phenomenon can be sufficiently explained by the relative isolation of Bosnian Christianity, which retained many archaic traits predating the East-West Schism in 1054.

Conversely, the American historian of the Balkans, John Fine, does not believe in the dualism of the Bosnian Church at all. [22] Though he represents his theory as a "new interpretation of the Bosnian Church", his view is very close to J. Šidak's early theory and that of several other scholars before him. [23] He believes that while there could have been heretical groups alongside of the Bosnian Church, the church itself was inspired by Papal overreach.[ citation needed ]

Some Protestants have attempted to look back on the Bosnian church as their forerunner. [24] [25] [26]

Related Research Articles

Catharism was a Christian dualist or Gnostic movement between the 12th and 14th centuries which thrived in Southern Europe, particularly in northern Italy and southern France. Followers were described as Cathars and referred to themselves as Good Christians; in modern times, they are mainly remembered for a prolonged period of religious persecution by the Catholic Church, which did not recognize their unorthodox Christianity.

<span class="mw-page-title-main">Medieval Inquisition</span> System of tribunals enforcing Catholic orthodoxy

The Medieval Inquisition was a series of Inquisitions from around 1184, including the Episcopal Inquisition (1184–1230s) and later the Papal Inquisition (1230s). The Medieval Inquisition was established in response to movements considered apostate or heretical to Roman Catholicism, in particular Catharism and Waldensians in Southern France and Northern Italy. These were the first movements of many inquisitions that would follow.

<span class="mw-page-title-main">Albigensian Crusade</span> 13th-century crusade against Catharism in southern France

The Albigensian Crusade or the Cathar Crusade was a military and ideological campaign initiated by Pope Innocent III to eliminate Catharism in Languedoc, southern France. The Crusade was prosecuted primarily by the French crown and promptly took on a political aspect. It resulted in the significant reduction of practicing Cathars and a realignment of the County of Toulouse with the French crown. The distinct regional culture of Languedoc was also diminished.

Bogomilism was a Christian neo-Gnostic or dualist sect founded in the First Bulgarian Empire by the priest Bogomil during the reign of Tsar Peter I in the 10th century. It most probably arose in the region of Kutmichevitsa, today part of the region of Macedonia.

The Euchites or Messalians were a Christian sect from Mesopotamia that spread to Asia Minor and Thrace. The name 'Messalian' comes from the Syriac ܡܨܠܝܢܐ, mṣallyānā, meaning 'one who prays'. The Greek translation is εὐχίτης, euchitēs, meaning the same.

<span class="mw-page-title-main">Ban Kulin</span> Ban of Bosnia

Kulin was the Ban of Bosnia from 1180 to 1204, first as a vassal of the Byzantine Empire and then of the Kingdom of Hungary, although his state was de facto independent. He was one of Bosnia's most prominent and notable historic rulers and had a great effect on the development of early Bosnian history. One of his most noteworthy diplomatic achievements is widely considered to have been the signing of the Charter of Ban Kulin, which encouraged trade and established peaceful relations between Dubrovnik and his realm of Bosnia. His son, Stephen Kulinić succeeded him as Bosnian Ban. Kulin founded the House of Kulinić.

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<span class="mw-page-title-main">Bosnia and Herzegovina in the Middle Ages</span>

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<span class="mw-page-title-main">Franjo Rački</span>

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<span class="mw-page-title-main">Heresy</span> Belief or theory that is strongly at variance with established belief or customs

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The Banate of Bosnia, or Bosnian Banate, was a medieval state based in what is today Bosnia and Herzegovina. Although Hungarian kings viewed Bosnia as part of Hungarian Crown Lands, the Banate of Bosnia was a de facto independent state for most of its existence. It was founded in the mid-12th century and existed until 1377 with interruptions under the Šubić family between 1299 and 1324. In 1377, it was elevated to a kingdom. The greater part of its history was marked by a religiopolitical controversy revolving around the native Christian Bosnian Church condemned as heretical by the dominant Nicene Christian churches, namely the Roman Catholic and Eastern Orthodox, with the Catholic church being particularly antagonistic and persecuting its members through the Hungarians.

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  1. Lovrenović, Dubravko (2006). "Strast za istinom moćnija od strasti za mitologiziranjem" (pdf available for read/download). STATUS Magazin za političku kulturu i društvena pitanja (in Croatian) (8): 182–189. ISSN   1512-8679 . Retrieved 29 June 2018.
  2. Malcolm, Noel (1994). Bosnia: A Short History. New York: New York University Press. pp. 27–42.
  3. 1 2 3 4 Fine 1994, p. 8.
  4. 1 2 Fine 1994, p. 17.
  5. 1 2 Fine 1994, p. 18.
  6. Fine 1994, p. 45.
  7. Fine 1994, p. 47.
  8. Thierry Mudry, Histoire de la Bosnie-Herzégovine faits et controverses, Éditions Ellipses, 1999 (chapitre 2: La Bosnie médiévale p. 25 à 42 et chapitre 7 : La querelle historiographique p. 255 à 265). Dennis P. Hupchick et Harold E. Cox, Les Balkans Atlas Historique, Éditions Economica, Paris, 2008, p. 34
  9. 1 2 Malcolm Lambert, Medieval Heresy: Popular Movements from Bogomil to Hus, (Edward Arnold Ltd, 1977), 143.
  10. Christian Dualist Heresies in the Byzantine World, C. 650-c. 1450, ed. Janet Hamilton, Bernard Hamilton, Yuri Stoyanov, (Manchester University Press, 1998), 48-49.
  11. Malcolm Lambert, Medieval Heresy:Popular Movements from Bogomil to Hus, 143.
  12. Mudry 1999; Hupchick and Cox 2008
  13. The issue of the Bogomil hypothesis is dealt with by Noel Malcolm (Bosnia. A Short History) as well as by John V.A. Fine (in Mark Pinson, The Bosnian Muslims)
  14. Mitja Velikonja, Religious Separation and Political Intolerance in Bosnia-Herzegovina, transl. Rang'ichi Ng'inga, (Texas A&M University Press, 2003), 35.
  15. 1 2 Davide Denti, L’EVOLUZIONE DELL’ISLAM BOSNIACO NEGLI ANNI ‘90, tesi di laurea in Scienze Internazionali, Università degli Studi di Milano, 2006
  16. Denis Bašić. The roots of the religious, ethnic, and national identity of the Bosnian-Herzegovinan[sic] Muslims. University of Washington, 2009, 369 pages (p. 194).
  17. Denis Bašić, p. 186.
  18. The Paulicians and Bogomils have been confounded with the Manichaeans. L. P. Brockett, The Bogomils of Bulgaria and Bosnia - The Early Protestants of the East. Appendix II,
  19. Mauro Orbini. II Regno Degli Slav: Presaro 1601, p.354 and Мавро Орбини, Кралство Словена, p. 146.
  20. Old town Visoki declared as national monument Archived February 20, 2007, at the Wayback Machine . 2004.
  21. 1 2 3 4 5 Stoianovich 2015, p. 145.
  22. Fine, John. The Bosnian Church: Its Place in State and Society from the Thirteenth to the Fifteenth Century: A New Interpretation. London: SAQI, The Bosnian Institute, 2007. ISBN   0-86356-503-4
  23. Denis Bašić, p. 196.
  24. Markowitz, AvFran (2010). Sarajevo: A Bosnian Kaleidoscope.
  25. Dedijer, Vladimir (1961). The Beloved Land. Simon & Schuster. But within a short time both Rome and Constantinople had excommunicated the Bosnian Church , which claimed to represent the true form of Christianity . ... The Bosnian faith was , in a way , the forerunner of the great Reformation
  26. Bringa, Tone (2020-09-01). Being Muslim the Bosnian Way: Identity and Community in a Central Bosnian Village. Princeton University Press. ISBN   978-1-4008-5178-2. The Bosnian Church has, however, been described primarily as a heretic Catholic sect. It has furthermore been seen as a forerunner to the Protestants