The Answers of Pope Nicholas I to the Questions of the Bulgarian King Boris I and the Reception of the Bulgarians of the Christian Religion

by Boyan Mak Mihaylov

PDF

https://orcid.org/0009-0007-6257-1246

Abstract:

Boyan Mak Mihaylov, The Answers of Pope Nicholas I to the Questions of the Bulgarian King Boris I and the Reception of the Bulgarians of the Christian Religion. History of Christianisty in Bulgaria, Dr. Bistra Nikolova, Bulgarian Evangelical Theological Institute. Sofia: 2007. Revised Edition and Translation, Sofia: 2024.

This paper examines from a theological viewpoint the answers of Pope Nicholas I to the questions asked by the Bulgarian monarch (tsar) Boris. On August 29, 866, the Bulgarian envoys of Tsar Boris, who had recently converted and carried out the conversion in Bulgaria through the Byzantine clergy, arrived in Rome at the Lateran Palace. The envoys brought with them questions that the Bulgarian king addressed to the Roman Pope Nicholas I. The Pope's answer was solemnly delivered in the Lateran Palace on November 13, 866 to the Bulgarian envoys. The relationship between Tsar Boris and Pope Nicholas I marked the beginning of negotiations with Rome for the transfer of the Bulgarian Church under Roman authority, which never materialized in practice due to the popes' ambitions for a monopoly on state power: ambitions that were contrary to the views of Boris for a national church governed in unity with the ruler.

Original language:

Bulgarian

Translation:

2024

Revised:

2024

Keywords:

Pope Nicholas I, Tsar Boris I, Lateran palace, Bulgarian church, Western church, Roman authority, papacy

On August 29, 866, the Bulgarian envoys of King Boris, who had recently converted and carried out the conversion in Bulgaria through the Byzantine clergy, arrived in Rome at the Lateran Palace. The envoys brought with them questions that the Bulgarian king addressed to the Roman Pope Nicholas I. ¹ The Pope's answer was solemnly delivered in the Lateran Palace on November 13, 866 to the Bulgarian envoys.²

The relationship between king Boris and Pope Nicholas I marked the beginning of negotiations with Rome for the transfer of the Bulgarian Church under Roman authority, which never materialized in practice due to the popes' ambitions for a monopoly on state power - ambitions that were contrary to the views of Boris for a national church governed in unity with the ruler.

Our goal will be to extract from the answers of Pope Nicholas I the idea of the Bulgarian King Boris, and respectively of the Bulgarians, about Christianity. We will endeavor to go sequentially through the Pope's responses, analyzing and classifying them as far as the text allows us. One possible classification, which is by no means strict ³, is:

1. Ecclesiastical and political issues: regarding the organization of the Bulgarian church and state, and the relations with other Christian churches and states

2. Ecclesiastical and dogmatic issues: regarding certain beliefs that are different in the East and the West, and regarding ambiguities in Christian dogmatic

3. Ecclesiastical and practical issues: regarding church practice

4. Social and domestic issues: related to Christian morality in everyday life

5. Military issues - given that the military policy is changing, according to Christian morality

6. Civil law.

Ecclesiastical and Political Issues

The ecclesiastical and political issues that excite King Boris are not numerous, but they are essential. Answers 72 and 73 are two of King Boris's most important questions. "Is it permissible for you to be ordained a patriarch?"⁴ and "By whom should the patriarch be ordained?"⁵ The Pope spoke of the need to build the administrative structure of the church as a condition to later raise a patriarch, who, however, he called archbishop. The answer is that the archbishop should be ordained by the head of the Roman church, i.e. the pope, and he takes office after receiving the pallium. The archbishop then appoints bishops, who after his death choose a successor. With this, the Pope does not give a direct and unequivocal answer regarding the independence of the Bulgarian Church, which King Boris wants.

In answers 92 and 93, the Pope answers the question of how many real patriarchies there are - according to him, they are the Roman, the Alexandrian, and the Antiochian. According to the Pope, the Patriarch of Constantinople and the Patriarch of Jerusalem are not "patriarchs" in the true sense, because the two churches were not founded by the apostles. The Pope emphasizes apostolic succession as essential in this regard. By this the Pope sharply distinguishes himself from the Greek Church, and here we see his contempt for her. According to him, the patriarch of Constantinople was named patriarch only at the wish of the emperors. Second after the Roman Patriarch, the Pope singled out the Alexandrian. In reply, 94, the pope refuted the idea that the ointment was distributed throughout the world from Greece, which was apparently used by Constantinople to assert its supremacy. The coming division between the Eastern and Western churches is clearly visible, which in 1054 led to the schism between them.

The negative attitude of the Pope towards the action of King Boris in imposing Christianity by force can be seen in reply 17. The paganism of the Bulgarians is still in their hearts and they have not learned to show mercy. The cruelty with which King Boris imposes Christianity implies great jealousy, but also ignorance of Christianity itself - of the basic ideas and truths of the faith. Therefore, in answer 19, which speaks of the rebels against the king, the pope recommends the king to forgive them. In the Pope's answers, we see very clearly that in Bulgaria the adoption of Christianity is more of a state and political act than an internal change in the life of a Bulgarian. Change is yet to come. We also see this in answers 1 and 18 - Bulgarians perceive Christianity as a new law - something that the state imposes on its subjects, not a faith that should be accepted wholeheartedly. Because of this, some Bulgarians renounce Christianity. ⁶ The Pope speaks of the need to persuade the apostate to return and if he does not return, to be considered a foreigner and a heathen, with which he deviates from the direct imposition of Christianity by violent methods.

Answer 42 is interesting. It refers to the king's table and his relations with his subordinates. According to the Pope, the Bulgarian custom of no one dining with the ruler is excessive pride, because as a Christian he must be humble.

Answers 80, 81 and 82 refer to the relations of Bulgarians with other nations. No one is excluded from mutual peace and contractual relations should be preserved whenever possible, the Pope says. In the affairs of the Bulgarians, the old idea of revenge for violation of the treaty is still evident.

Ecclesiastical and Dogmatic Issues

Questions of a purely dogmatic nature are few. In answers 37, 75 and 76, the Bulgarians constantly talk about the need for various books - both liturgical and related to the administration of the state, which the Roman Church is ready to provide.

Answer 70 is important because it touches on a major point of contention between the Eastern and Western churches, which at that time were not yet in schism. This is the question of celibacy among priests. The Pope here gives an evasive answer, but still condemns marriage among presbyters.

In answer 71 we see that the Bulgarians are interested in the purity of the priests who perform the ritual. According to the Western Church (and Eastern) the effectiveness of the sacrament does not depend on the purity of the minister. Again, this question contrasts with pagan notions in which the personality of the ritual performer is essential to its effect.

Ecclesiastical and Practical Issues

Along with social and household issues, this is one of the largest groups of issues.

Answer 2 refers to the relationship between the baptized person and his godfather. The Pope spoke about the spiritual connection between the two, which should be stronger even than the kinship one: something incomprehensible to the Bulgarians at that time, for whom family was of essential importance.

Answer 5 contains various prescriptions for the days of the week - what should or should not be eaten and how to observe them in connection with Holy Week. In connection with this, in chapter 6, the question arises whether on Wednesdays and Fridays one should go to the bath, which the Greeks forbid.

In answer 7, the Pope answers the question whether the impure or the pure person is allowed to kiss the cross or carry it. And here again the Pope directs the Bulgarians to the spiritual meaning of the cross. Answer 8 continues the reasoning about wearing the cross during Lent, and answer 53 asks whether the sign of the cross can be placed on the table in the absence of a church person. The Pope shows that this is not a matter of some ritual, but rather a respect for the Cross.

In answer 10 the question is asked about the observance of the Sabbath day, to which the Pope answers that the Sabbath has a spiritual meaning in Christianity. The advice is that this is a day of devotion to prayer.

In answer 11, it is again seen that for Bulgarians it is important which days are holidays and which are non-working days, and in answer 12, space is devoted to the question of whether it is allowed to manufacture dishes on holidays.

Answers 14, 15 and 16 discuss a complex case of a false presbyter who baptized people without having this right. The questions refer to the baptized - are they Christians? The Pope criticized the Bulgarians for their cruelty, as they deprived the man of certain body parts without showing him mercy.

Answer 41 is dedicated to the Gentiles who still worship idols. They should not be communicated with except for the purpose of convincing them of the rightness of the Christian faith. Among the Bulgarians, the veneration of idols was a common practice.

Answer 43 refers to eating forbidden animals and birds. The Pope's answer is quite simple - anything that does not harm the body. In the pagan religion of the Bulgarian, animals had a special meaning, which they do not have in Christianity. Certain animals were taboo because they were believed to channel evil supernatural forces and cause misfortune. ⁸

Answers 9, 44, 45, 46, 47, 48, and 50 are about permitted things during Lent. The questions are whether it is allowed:

• to associate believers with the body and blood of the Lord

• to hunt

• to start a war

• to judge people

• to organize games

• to give treats

• to perform marriages

• to have conjugal intercourse

The Pope emphasizes the sanctity of the Easter fast and the need to use this time for more spiritual pursuits, which for a Bulgarian seems somewhat limiting.

In answer 54 we see that for the Greek church it is sinful to stand in church with folded hands. The Pope finds no reason for this to be a sin. Apparently in the east, however, this is a form of disrespect and is seen as disrespecting God.

Answer 55 deals with communion dress. The question is whether it can be taken by a person who does not have a belt. The Pope emphasizes the spiritual meaning of the girding of the cross, not the literal.

In answer 56 the question is whether it is permissible for all in times of drought to pray for rain. The Pope replies that it is good for all to participate under the order of the bishop. This is in contrast to pagan ideas and rituals where the performer of the ritual is essential. Answer 60 is devoted to the prohibition of eating food until the third hour during fasting, and answer 65 shows that gluttony is absolutely contrary to fasting. It seems that for the Bulgarians the post is more or less a burden.

Answer 78 is related to the acceptance of repentance by clergy.

Answer 87 refers to the forced monasticism practiced by the Bulgarians. The Pope says that this act is a sin because one voluntarily becomes a monk.

In answer 104, the Bulgarians raise the question of baptism performed by a Jew. The Pope explains that if the baptism was Christian, there is no reason for baptized people to be baptized again.

In answer 105, the question is about the preachers who do not hold to the teaching of the apostles, and in answer 106, the Bulgarians are seen to be in doubt about what to do with those who profess not so orthodox Christianity (according to the Pope). Interestingly, the "Greeks" are included in this group. The Pope is proud that "the Holy Roman Church has always been without spot or wrinkle" ⁹

Social and Domestic Issues

In answer 3, the Bulgarians asked the Pope about the custom of marriage compared to that of the Greek Church, as chapter 49 deals with the dowry. In their pagan religion, dowry also existed, but the deceased noble man was buried together with his living wife, which is unthinkable in Christianity. ¹⁰

In answer 3, the Bulgarians asked the Pope about the custom of marriage compared to that of the Greek Church, as chapter 49 deals with the dowry. In their pagan religion, dowry also existed, but the deceased noble man was buried together with his living wife, which is unthinkable in Christianity.

Answer 39 asks "about consanguinity between genera," which is clearly different in law between the Christian view and the pagan view.

Answer 51 is about polygamy and the Pope categorically rejects any possibility of polygamy among Christians. Obviously, there were polygamists among the Bulgarians and the issue was pressing. ¹¹

Answers 4, 57, 58, 59, 63, 64, 66, 67, 79, 88, 90, 91, 95, 96, 97 refer to various parts of social life in relation to Christianity:

• How much time in the year there should be abstinence from meat

• Whether it is wrong for an eunuch to drive an animal

• Whether a woman should cover her head in church - it seems that women's hair was a taboo for Bulgarians ¹²

• Whether to wear underpants

• Whether conjugal intercourse is possible during the Lord's Day

• How long after birth should there be sexual abstinence

• Is it permissible for a man to cover his head when he prays - some pagans used a linen bandage, which was believed to protect against witchcraft ¹³

• What a person should swear by

• How many days after giving birth, a woman can enter a church (in the pagan religion she was under a taboo for a certain period after giving birth) ¹⁴

• How many times a year baptisms should be performed

• Whether the infirm should have a bandage around their neck

• Is it permissible to pray for unbelieving parents who have died

• Whether it is permitted to eat animals and birds killed by a human blow - the pagan religion ruled that the supernatural power is in the blood and therefore they killed the animal without bleeding

• Whether an animal killed by a pagan can be eaten

• What to do with those who escaped from a crime in a church

• The man's attitude towards the woman, with adultery being the only reason for leaving

• Treatment of a slave who slandered his master

• Burying suicides - in pagan religion it was believed to blow

• the suicide wanders and does various evils

• Burying a Christian in a church - in the pagan religion it was believed that the spirit of the dead wanders among the living and can harm their peace of mind ¹⁵

• Burial of a person who died in his own country during a battle

• To whom to give alms

• What should be done against the heathen and that no violence should be done

• What to do with the "unholy books" of religious systems foreign to Christianity

Social and household issues form perhaps the largest group of questions that King Boris asks. An extremely large number of them relate to heathen morals and customs, and are set in order that it may be understood what the differences are between the new faith and the old in the given matter.

Military Issues

In answers 22 and 23, the Pope talks about desertion and the need to relax the laws against deserters. In that spirit, answer 25 applies to border guards. The Bulgarians used to kill the guards if they let someone across the border and the Pope emphasized the need for mercy towards the guards. Answer 40 refers to the death penalty for those soldiers who have carelessly prepared weapons. Here, too, the Pope emphasizes mercy and the excess of punishment.

Answer 33 is dedicated to the flag of the Bulgarians, which until that moment was a horse's tail. King Boris asks this question, probably because he sees how necessary it is for the army to have different distinguishing marks from the pagan ones, so that it has the necessary authority before the rest of Christendom. It seems that the Bulgarians believed that the horse's supernatural power lay in its tail.¹⁶

Answers 34, 35 and 36 refer to waiting some time before military action. The Pope answers that "our hope should not be placed in the days" The differences between Christianity and paganism in this regard are great - the pagan religion considered certain hours and days to be good and others to be bad¹⁷ and therefore, Bulgarians practice observance of days, "spells, games, chants and some divination".¹⁸ The Pope reminds the Bulgarians that at baptism they renounced their pagan customs.

Answer 38 reveals that the Bulgarians do not consider the prayer performed in the military camp to be a "suitable and perfect prayer". This is probably related to the pagan thinking that prayer must be offered in a certain place with accompanying rituals. The Pope emphasizes precisely the need for prayer in order to avoid fighting. Answer 74 shows that it is a problem for Bulgarians if news of an attack comes during prayer. The Pope reminds them that for a Christian, any place is suitable for prayer. Again, this is in contrast to the pagan belief that there are good and bad places to perform religious rituals.

Civil Law

In answer 13 the Pope said that the Bulgarians want "secular laws"¹⁹, which obviously means laws to regulate relationships in the society of a Christian state. The Pope is concerned, however, that the books he sends will be misinterpreted.

Answer 20: "What should be judged for the free man who escaped by fleeing from his homeland if he is caught?"²⁰ The question that King Boris asks is strange to say the least. Why should a man who is free be tried for wanting to leave his fatherland? It is as if a "Christian law" binds man to his fatherland, so he has no right to leave it.

In answer 21 the pope advises the fugitive slave to be forgiven, but to fulfill all the decrees of the laws.

Answers 24 and 26 are about killing relatives and recommending compliance with the laws. If, however, the murderer goes to the church and there is repentance in him, he can avoid death.

Answers 27, 28, 29, 30, 31 and 32 are questions about the punishments for various crimes. The Pope refers the Bulgarians either to the "sacred rules" or to a decision of the local bishop. Here, Bulgarians are interested in what to do with traitors, adulterers, murderers of blood relatives and those who have killed unintentionally. We see that King Boris is interested in all social aspects of Christianity. A question was also asked about the punishment for those who steal from another person (answer 52).

Answers 83, 84, 85, 86 refer to inquiries about various crimes and the sentences for them. Particularly important here is the punishment for theft: "in your country, a judge beats him on the head with a whip, and another pricks his ribs with iron spikes until he wrings the truth from him"2 We see particular cruelty in Bulgarian laws, which no longer corresponds to Christian morality and therefore the Pope insists on the cancellation of the imposed cruelties. In general, in Bulgarian law, there is a great need to correct the provided punishments.

Conclusion

Vasil Gyuzelev gives us a relatively complete summary of the attitude of King Boris (and respectively the Bulgarians) towards Christianity,

"The answers of Pope Nicholas I to the inquiries of the Bulgarians are a real mirror of the state of Bulgaria during this era. They testify not only to the religious chaos that occurred in Bulgaria after the conversion, not only to the difficulties that the Bulgarian king faced at that time in settling the internal situation of the country, but also to the lifestyle and pagan beliefs of Slavs and proto-Bulgarians, to the social and the political relations in the Bulgarian society, for the state-administrative and military system of the country. They reveal the bewilderment of the Bulgarian ruler before the multifaceted ideological essence of the Christian religion, his confusion about what is true and what is not true in the Christian worldview and church practice. In them, one cannot find any desire on the part of the Bulgarian side to penetrate deeply into the dogmas of the Christian faith, but rather a desire to learn the obligatory form of Christian rites"

From the analysis made, it seems that the Bulgarian remained a pagan more or less, but adopted the Christian rite and form at the state level. The Bulgarian also began to adopt Christian rites and forms in his life, but combining them with his pagan beliefs. In this sense, we can probably talk about some form of syncretism in his bit between Christianity and paganism, which would lead to minimal contradictions between the two.

To what extent V.Gyuzelev's opinion does not also apply to the mass view of Bulgarians regarding Christianity in Bulgaria today, we leave it to the reader.