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Journal articles on the topic 'Heresiologia'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Savian Filho, Juvenal. "Nota para estudos teórico-históricos do fenômeno da heresia." Antíteses 11, no. 21 (2018): 461. http://dx.doi.org/10.5433/1984-3356.2018v11n21p461.

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O objetivo desta nota é reunir alguns elementos que podem contribuir para um estudo não apenas teórico como também histórico do fenômeno a que se denomina heresia. Ele se estrutura em duas partes: (i) um levantamento de dados histórico-semânticos que permitem (ii) uma investigação do que seria, em termos fenomenológicos, a essência da heresia. Toma-se como inspiração o pensamento de Karl Rahner, autor de grande importância para a heresiologia no século XX, embora pouco conhecido nos meios universitários brasileiros.

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2

Humfress, Caroline. "‘Cherchez la femme!’ Heresy and Law in Late Antiquity." Studies in Church History 56 (May 15, 2020): 36–59. http://dx.doi.org/10.1017/stc.2019.3.

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In contrast with contemporary heresiological discourse, the Codex Theodosianus, a Roman imperial law code promulgated in 438, makes no systematic gendered references to heretics or heresy. According to late Roman legislative rhetoric, heretics are demented, polluted and infected with pestilence, but they are not seductive temptresses, vulgar ‘women’ or weak-minded whores. This article explores the gap between the precisely marked terrain of Christian heresiologists and (Christian) legislators. The first part gives a brief overview of early Christian heresiology. The second explores late Roman

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3

Joselevich, Camila. "Heresiología en los extractivismos: los «antimineros»." Tabula Rasa, no. 24 (June 30, 2016): 105–22. http://dx.doi.org/10.25058/20112742.59.

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4

Cameron, A. "How to Read Heresiology." Journal of Medieval and Early Modern Studies 33, no. 3 (2003): 471–92. http://dx.doi.org/10.1215/10829636-33-3-471.

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5

Shaun Coyle, Justin. "Heterodox Hegels: heresiology in de Lubac and Bulgakov." Scottish Journal of Theology 73, no. 1 (2020): 31–42. http://dx.doi.org/10.1017/s003693061900070x.

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AbstractThis paper considers two twentieth-century heresiological critiques of G. W. F. Hegel. That Henri de Lubac and Sergius Bulgakov should both worry at Hegel's ‘heresy’ is hardly surprising. More surprising, however, is how and that each charges Hegel with a different heresy. Though de Lubac's heresiological critique has proven more influential, I commend Bulgakov's. The paper concludes by querying the very strategy of assaying philosophers like Hegel heresiologically.

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Siahaan, Yosef Yunandow. "Injil Barnabas Dan Makna Pentingnya Dalam Studi Heresiologi." Journal Kerusso 6, no. 1 (2021): 58–71. http://dx.doi.org/10.33856/kerusso.v6i1.192.

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The Portrait of Jesus in the Apocryphal Gospels often contradicts the Portrait of Jesus in the Canonical Gospels in the New Testament. For evangelical-orthodox Christianity, the canon of the Scriptures has been final, and has been endorsed at the Hippo and Carthage councils, however some Muslims always make the news that the Apocryphal Gospels, especially the Gospel of Barnabas, are the original Gospels, while the gospels accepted by Christians today is a false gospel. This interest is worth examining aside, looking into the texts of the Gospel of Barnabas insofar as they pertain to Biblical T

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7

Bagchi, David. "Defining Heresies: Catholic Heresiologies, 1520–50." Studies in Church History 43 (2007): 241–51. http://dx.doi.org/10.1017/s0424208400003247.

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Few historians nowadays would endorse a simple causal connection between the Reformation and the rise of toleration. Indeed, reformations Protestant and Catholic have become almost synonymous with ‘confessionalization’ and ‘social disciplining’. Nonetheless, the transition from the persecuting society of the Middle Ages to something approaching a pluralist society was an early modern phenomenon which has attracted renewed attention in recent years. This transition was facilitated by the breakdown of the traditional understanding of heresy. The role of Protestantism in de-stabilizing the heresy

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8

Oliva Martínez, Raquel. "Orientaciones para el estudio del contenido del Vat. gr. 1196." Augustinianum 60, no. 1 (2020): 259–63. http://dx.doi.org/10.5840/agstm202060111.

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9

Schott, Jeremy. "Heresiology as Universal History in Epiphanius's Panarion." Zeitschrift für Antikes Christentum 10, no. 3 (2007): 546–63. http://dx.doi.org/10.1515/zac.2006.037.

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10

Perrin, Michel-Yves. "THE LIMITS OF THE HERESIOLOGICAL ETHOS IN LATE ANTIQUITY." Late Antique Archaeology 6, no. 1 (2010): 199–227. http://dx.doi.org/10.1163/22134522-90000135.

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A catechumen would be inculcated with a true heresiological ethos intended to arm him or her against the seductions of doctrinal adversaries of the Christian community into which they were now to enter. This was not just about an intellectual ‘flight from heresy’, but also about renouncing all physical contact with heretics. This study considers the difficulties surrounding the creation of this ethos in the course of the doctrinal controversies of the third to fifth c.

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11

Scholten, Clemens. "Die Funktion der Häresienabwehr in der Alten Kirche." Vigiliae Christianae 66, no. 3 (2012): 229–68. http://dx.doi.org/10.1163/157007211x591821.

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Abstract The heresiology and heresiography of the Early Church are usually regarded as belonging to the domains of pastoral care and dogmatic theology. This paper argues that anti-heretical statements of Christian authors should also be studied in connection with Christianity’s conflicts with non-Christian culture and society.

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12

Ruani, Flavia. "Mystery Cults and Syriac Heresiology: A Fruitful Polemical Association?" Religion in the Roman Empire 4, no. 3 (2018): 331. http://dx.doi.org/10.1628/rre-2018-0024.

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13

Linjamaa, Paul. "The Heresiology of the Heretic: The Case of the Valentinians." Nottingham Medieval Studies 63 (January 2019): 37–60. http://dx.doi.org/10.1484/j.nms.5.118192.

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14

Stoyanov, Yuri. "Medieval Christian Dualist Perceptions and Conceptions of Biblical Paradise." Studia Ceranea 3 (December 30, 2013): 149–66. http://dx.doi.org/10.18778/2084-140x.03.11.

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The article intends to draw attention to some of the most significant and telling appropriations of traditional themes of Biblical paradise in medieval Christian dualism (namely, Paulicianism, Bogomilism and related groups in Eastern Christendom and Catharism in Western Christendom) and initiate discussion on the important but presently not always explicable problem of their theological and literary provenance. The significance of this problematic is highlighted by the increasing amount of direct and indirect evidence of the role played by a number of early Jewish and Christian pseudepigraphic

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15

Joseph, Simon J. "‘I Have Come to Abolish Sacrifices’ (Epiphanius,Pan.30.16.5): Re-examining a Jewish Christian Text and Tradition." New Testament Studies 63, no. 1 (2016): 92–110. http://dx.doi.org/10.1017/s0028688516000345.

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TheGospel of the Ebionitesis a ‘text’ that only exists as fragments cited in and extrapolated from the heresiological writings of Epiphanius (Pan. 30). LikeRecognitions1.27–71, theGospel of the Ebionitesis one of a number of second- and third-century Jewish Christian sources, texts and traditions alleging that Jesus rejected animal sacrifice. In this article, I seek to review the history of research on this particular text and tradition and explore its significance as a case study in the use of non-canonical gospel traditions in New Testament studies.

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16

Zhang, Qiong. "The Jesuit Heresiological Discourse as an Enlightenment Project in Early Modern China." Journal of World History 28, no. 1 (2017): 31–60. http://dx.doi.org/10.1353/jwh.2017.0001.

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17

Kim, Young Richard. "Reading the Panarion as Collective Biography: The Heresiarch as Unholy Man." Vigiliae Christianae 64, no. 4 (2010): 382–413. http://dx.doi.org/10.1163/004260309x12482628566565.

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AbstractThis article proposes a reading of the Panarion, a fourth-century heresiology, as a collective biography, a genre that compiled shortened biographical snapshots of prominent individuals who together embodied an idealized way of life. Epiphanius, the defender and model of orthodoxy, augmented his power and authority through his writing and heresy-hunting activities. The Panarion included miniature biographies of heresiarchs in many of the entries, and together these biographies constructed the composite image and character of the heresiarch and collectively portrayed the unholy life.

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18

Rappo, Gaétan. "Heresy and Heresiology in Shingon Buddhism: Reading the Catalogues of “Perverse Texts”." Cahiers d'Extrême-Asie 26, no. 1 (2017): 137–52. http://dx.doi.org/10.3406/asie.2017.1494.

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19

Berzon, Todd S. "Known Knowns and Known Unknowns: Epiphanius of Salamis and the Limits of Heresiology." Harvard Theological Review 109, no. 1 (2016): 75–101. http://dx.doi.org/10.1017/s0017816015000498.

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In this essay, I explore the conceptual and discursive ruminations of Epiphanius of Salamis as he struggles in hisPanarionto survey and manage the ever-expanding heretical world. Instead of reading this heresiological treatise as an attestation of theological, ecclesiastical, and intellectual authority established through totalizing discourse, I approach it as an expression of ancient ethnographic writing and the ethnographic disposition, an authorial orientation toward the world that describes, regulates, and classifies peoples with both macroscopic and microscopic knowledge. Ethnography in t

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20

Williams, Wesley. "Black Muslim Theology and the Classical Islamic Tradition." American Journal of Islamic Social Sciences 25, no. 4 (2008): 61–89. http://dx.doi.org/10.35632/ajiss.v25i4.412.

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Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq

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21

Schneider, Nathan. "Enacting Orthodoxy in Walter Martin's The Kingdom of the Cults." Axis Mundi 3 (October 6, 2017): 1–25. http://dx.doi.org/10.29173/axismundi73.

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   Compared to the bourgeoning discussions about heresiology in antiquity, especially connected to broader ones about constructions of orthodoxy, very much less has been said about more contemporary examples of this tradition, which, assuredly, is alive and well. Particularly in evangelical Christian circles, there are numerous books available that list, describe, and evaluate the ever-expanding choices people have in the marketplace of religious ideas. Meanwhile, scholars of antiquity have come to realize the significance of this literary genre in the “production” of differe

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22

Williams, Wesley. "Black Muslim Theology and the Classical Islamic Tradition." American Journal of Islam and Society 25, no. 4 (2008): 61–89. http://dx.doi.org/10.35632/ajis.v25i4.412.

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Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq

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23

Goudriaan, Aza. "The Concept of Heresy and the Debates on Descartes’s Philosophy." Church History and Religious Culture 100, no. 2-3 (2020): 172–86. http://dx.doi.org/10.1163/18712428-10002001.

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Abstract This article explores connotations of ‘heresy’ in theological traditions before and during Descartes’s life. Lutheran and Reformed Protestants, themselves considered heretics by the Church of Rome, adopted the patristic heresiology while designating sixteenth-century antitrinitarian and Anabaptist teachings as heresies. Francisco Suárez and Gisbertus Voetius knew the late medieval conceptuality (e.g., Council of Konstanz, 1418). Voetius possibly thought of Descartes when describing certain philosophical views as “smacking of heresy.” This was not, however, an outright charge of heresy

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24

KUSABU, Hisatsugu. "Heresiological Labeling in Ecumenical Networking from the Ninth to Thirteenth Centuries : The Byzantine Oikoumene Reconsidered." Asian review of World Histories 4, no. 2 (2016): 207–29. http://dx.doi.org/10.12773/arwh.2016.4.2.207.

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25

Thonemann, Peter. "Amphilochius of Iconium and Lycaonian Asceticism." Journal of Roman Studies 101 (May 4, 2011): 185–205. http://dx.doi.org/10.1017/s0075435811000037.

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AbstractNon-orthodox Christian asceticism in Late Antiquity is known to us largely through the distorting lens of orthodox heresiology. This paper aims to reassess the character of the ascetic communities of rural Lycaonia in the fourth century a.d. in the light of the surviving funerary and ecclesiastical epigraphy, including three inscriptions published here for the first time. We are fortunate to be able to read these texts in the light of a neglected work of orthodox polemic, Amphilochius’ Against False Asceticism, the work of an embattled orthodox bishop at Iconium in the late 370s a.d. T

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26

Jakob, Joachim. "Peter Schadler, John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations. History of Christian-Muslim Relations, 34. Leiden and Boston: Brill, 2018, IX, 264 pp." Mediaevistik 32, no. 1 (2020): 374–75. http://dx.doi.org/10.3726/med.2019.01.71.

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John of Damascus (d. ca. 750) is well known among the earliest Christian authors who wrote on Islam. Chapter 100 of John’s On Heresies (Π ε ρ Α ρ έ σ ε ω ν) is the object of investigation of Peter Schadler’s monograph. Although several studies have already been devoted to John of Damascus and his dealings with Islam, these studies, according to Schadler, “have neither attempted to understand John’s position in (or dissonance with) the theological tradition of heresiological discourse, nor have efforts yet been made to place him in his historical context with reference to the more recent schola

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27

Pastorelli, David. "Le Paraclet dans la notice antimontaniste du PseudoHippolyte, Refutatio omnium haeresium VIII, 19 Les commentaires prophétiques de Priscilla et Maximilla." Vigiliae Christianae 62, no. 3 (2008): 261–84. http://dx.doi.org/10.1163/157007208x281261.

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AbstractThe anti-Montanist notice of Pseudo-Hippolytus, Ref. VIII, 19 is often quoted in research in order to show that the Phrygian prophets wrote numerous books to complete the New Testament. It is, however, marked by an obvious editorial activity: the motive of countless books belongs to the author's heresiological arsenal and should not be counted as a testimony for the history of the New Testament canon. The author is more concerned about the issue of women's ministry : the conflict is on the one hand about the status of Priscilla and Maximilla as prophetic teachers, based on the propheti

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Archer, George. "John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations." Al-Masāq 30, no. 3 (2018): 342–43. http://dx.doi.org/10.1080/09503110.2018.1521580.

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29

Grossberg, David M. "Orthopraxy in Tannaitic Literature." Journal for the Study of Judaism 41, no. 4-5 (2010): 517–61. http://dx.doi.org/10.1163/157006310x503621.

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AbstractM. Sanhedrin 10:1 is well-known as a succinct statement of rabbinic doctrine. Yet as a statement of doctrine, this mishnah’s language is remarkably pragmatic: it proscribes saying certain things but does not explicitly proscribe believing them. I propose that this use of practical rather than doctrinal phraseology was an intentional editorial stance of the Mishnah’s compilers. A close philological examination of parallel texts in the Tosefta and Seder Olam reveals that earlier generations of the textual tradition underlying this mishnah phrased these same prohibitions using doctrinal t

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30

Bovon, François, and John M. Duffy. "A New Greek Fragment from Ariston of Pella's Dialogue of Jason and Papiscus." Harvard Theological Review 105, no. 4 (2012): 457–65. http://dx.doi.org/10.1017/s0017816012000211.

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The surprise find of a portion of the lost Dialogue of Jason and Papiscus, to be presented below, was made inside another text discovery. In the course of searching for manuscripts containing works by Sophronius, the seventh-century patriarch of Jerusalem, one of the authors (JD) came across, in the collection of St. Catherine's monastery at Mt. Sinai, a book that consists exclusively of extracts from a variety of patristic, chronographic, and heresiological sources. The original purpose of this codex was, among other things, to gather evidence for the time and dating of important Christian ev

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31

Cohn, Naftali S. "Heresiology in the Third-Century Mishnah: Arguments for Rabbinic Legal Authority and the Complications of a Simple Concept." Harvard Theological Review 108, no. 4 (2015): 508–29. http://dx.doi.org/10.1017/s001781601500036x.

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When members of the early rabbinic group created the Jewish legal text known as the Mishnah in the late second or early third century, the concept of heresy was relatively common in the wider cultural discourse of the Roman world. Christian apologists, among others, frequently employed the Greek termhairesis(“heresy”/“heretic,” originally meaning “school of thought”/“adherent”) as part of their larger projects of drawing boundaries, defining identities, and making an argument for the authority of their own ideas and practices.

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32

Fox, Yaniv. "“Sent from the Confines of Hell”." Studies in Late Antiquity 2, no. 3 (2018): 316–41. http://dx.doi.org/10.1525/sla.2018.2.3.316.

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The Bonosiacs were the followers of Bonosus, a fourth-century bishop from Naissus, whom the Synod of Capua had branded a heretic in 391 or 392. They make an unexpected appearance in sources from the Burgundian, Visigothic, and Merovingian kingdoms (ca. 500 – 636). This article claims that, as a distinct community, the Bonosiacs were never a part of the religious landscape of the sixth- and seventh-century West. Rather, the term “Bonosiacs” was used in the letters of Avitus of Vienne (494/6 – 518), in conciliar legislation, and in penitential and hagiographical compositions as a means of expres

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33

Berzon, Todd S. "“O, Foolish Galatians”: Imagining Pauline Community in Late Antiquity." Church History 85, no. 3 (2016): 435–67. http://dx.doi.org/10.1017/s0009640716000433.

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This essay analyzes how late antique commentators on Paul's epistle to the Galatians used the issue of theological disobedience to elaborate the precise meaning of Christian kinship and community in their own times. Paul's anger and frustration at the Galatians, in particular, provided a convenient rhetorical platform for theorizing the nature of and impediments to Christian community in late antiquity. While most Pauline exegetes of the fourth and fifth centuries read the Galatians’ disobedience as a conscious choice born of ignorance, misunderstanding, and weak-mindedness, Jerome located the

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34

Henning Drecoll, Volker. "Impulse aus der Augustinforschung." Evangelische Theologie 79, no. 5 (2019): 385–92. http://dx.doi.org/10.14315/evth-2019-790510.

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AbstractResearch in Augustine is manifold. Recent scholarship in Germany focused upon Augustine‘s heresiology (esp. against Manichaeism, but also Pelagianism, Donatism, Priscillianism), the controversy with Neoplatonism, his exegesis (esp. in sermons and in de Genesi ad litteram), emotions (esp. for the description of sin and grace), and his widespread correspondence. As important impulses for modern theology, his concept of God may be of special interest. God establishes his will in time and history and cannot be urged against his will. This is the presupposition not only for Augustine’s chri

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35

Pålsson, Katarina. "Angelic humans, glorious flesh: Jerome’s reception of Origen’s teachings on the resurrection body." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (2019): 53–81. http://dx.doi.org/10.1515/zac-2019-0004.

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Abstract One of the most important theological questions in the first Origenist controversy was that of the resurrection of the dead. Jerome accused both Origen and contemporary “Origenists” of speaking only of the resurrection of the body, and not of the flesh, and he claimed that an idea of resurrection without the flesh could not guarantee the identity between the body living on earth and the resurrected body. I argue that although Jerome attempted to maximize the difference between himself and Origen by speaking of flesh instead of body, and by emphasizing the sameness of the body, it is c

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Adler, William. "Classifying Christians. Ethnography, heresiology, and the limits of knowledge in late antiquity. By Todd S. Berzon. Pp. xiv + 302. Oakland, Ca: University of California Press, 2016. £70.95. 978 0 520 28426 5." Journal of Ecclesiastical History 69, no. 2 (2018): 381–83. http://dx.doi.org/10.1017/s002204691700183x.

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37

Lekova, Tatiana. "The Old Church Slavonic Version of Epiphanius of Salamis’ Panarion in the Ephraim Kormchaya (the 12TH Century)." Studia Ceranea 9 (December 30, 2019): 39–57. http://dx.doi.org/10.18778/2084-140x.09.03.

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The Panarion treatise is a dogmatic and polemical writing that earned Epiphanius his well-deserved reputation of a zealous defender of the Orthodox faith and a “hunter of heresies”. Its list of heresies was translated into Church Slavonic during the 1st Bulgarian Empire at the time of tsar Symeon and quickly spread throughout the Slavic-Orthodox world. It is a part of the oldest Slavonic version of Syntagma of XIV titles without any commentary (Syntagma XIV titulorum sine scholiis), called Efremovskaya Kormchaya. It is a monumental compendium of the centenary heresiological literature, and is

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38

Khalil, Atif. "The Comfort of the Mystics." American Journal of Islam and Society 31, no. 3 (2014): 149–52. http://dx.doi.org/10.35632/ajis.v31i3.1066.

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The early period of Sufism still remains insufficiently explored within westernscholarship. Despite the contributions of a range of academic authorities overthe past two centuries, stretching back to the publication of Lt. Graham’s 1819essay, “A Treatise on Sufism, or Mahomedan Mysticism,” followed by the firstmajor European study of the subject two years later by the young Friedrich A.Tholuck, Ssufismus, sive Theosophia Persarum Pantheistica (Sufism, or thePantheistic Theosophy of the Persians), there still remains a great deal of workto be done in order to better understand the complex, embr

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Glei, Reinhold F. "Peter Schadler: John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian–Muslim Relations. (History of Christian–Muslim Relations, 34.) ix, 264 pp. Leiden: Brill, 2018. ISBN 978 90 04 34965 0." Bulletin of the School of Oriental and African Studies 82, no. 2 (2019): 351–52. http://dx.doi.org/10.1017/s0041977x19000387.

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40

Flower, Richard. "T. S. BERZON, CLASSIFYING CHRISTIANS: ETHNOGRAPHY, HERESIOLOGY, AND THE LIMITS OF KNOWLEDGE IN LATE ANTIQUITY. Oakland, CA: University of California Press, 2016. Pp. xiv + 302. isbn9780520284265. £70.95/US$95.00. - A. S. JACOBS, EPIPHANIUS OF CYPRUS: A CULTURAL BIOGRAPHY OF LATE ANTIQUITY (Christianity in Late Antiquity 2). Oakland, CA: University of California Press, 2016. Pp. xiv + 352. isbn9780520291126. £70.95/US$95.00. - Y. R. KIM, EPIPHANIUS OF CYPRUS: IMAGINING AN ORTHODOX WORLD. Ann Arbor, MI: University of Michigan Press, 2015. Pp. xvi + 296. isbn9780472119547. US$85.00." Journal of Roman Studies 108 (February 15, 2018): 302–5. http://dx.doi.org/10.1017/s0075435818000011.

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41

Rappo, Gaétan. "“Deviant Teachings”: The Tachikawa Lineage as a Moving Concept in Japanese Buddhism." Japanese Journal of Religious Studies 47, no. 1 (2020). http://dx.doi.org/10.18874/jjrs.47.1.2020.103-133.

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In modern studies of esoteric Buddhism in medieval Japan, the so-called Tachikawa lineage has played a central role in defining heretical or heterodox practice. Founded in the early twelfth century, this minor and local lineage of the Shingon school underwent a series of transformations, eventually becoming a model for all heresies in Japan. In medieval Japan, the term “Tachikawa” was irredeemably associated with explicit sexual practices, especially in the writings of the Mt. Kōya monk Yūkai and his successors. These polemical critiques of Tachikawa as a deviant lineage and teaching developed

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42

Lukhovitskiy, Lev. "Recollection, reevaluation, distortion: Symeon Metaphrastes’ narrative techniques in retelling the history of iconoclasm." Byzantinische Zeitschrift 109, no. 2 (2016). http://dx.doi.org/10.1515/bz-2016-0020.

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AbstractFour Metaphrastic Lives dealing with the saints of the iconoclast epoch are considered alongside their source texts: the Lives of Ioannikios the Great (BHG 937), Stephen the Younger (BHG 1667), Andrew ‘en Krisei’ (BHG 112), and Theodoros Graptos (BHG 1746). A discussion of the methodological framework and a brief introduction to the texts and their sources are followed by a presentation of the metaphrastic shifts: attenuation of polemical devices, compression of historical time, psychologization, new aspects of Kaiserkritik, thematic elaboration of theological issues. The conclusion ar

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Edwards, Mark. "Is Subordinationism a Heresy?" TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (2020). http://dx.doi.org/10.14428/thl.v4i2.23803.

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The modern resurgence of orthodoxy in Anglican circles takes as its cardinal tenet the eternal coinherence of three persons in the one Godhead, equal in substance, rank and power. This is assumed to be the doctrine of the Nicene Council of 325, and the putative heresy that denies it is known by the term subordinationism. Although the ample lexicon of Greek heresiology supplies no clear antecedent for this term, the charge of subordinationism is thought to imperil any claim to be teaching in the catholic tradition, even if the teacher is Barth or Rahner. The confidence with which these accusati

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Stefaniw, Blossom. "Todd S. Berzon: Classifying Christians: Ethnography, Heresiology, and the Limits of Knowledge in Late Antiquity, Berkeley (University of California Press) 2016, 320 pp., ISBN 978-0-520-28426-5, $ 95,–." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 21, no. 2 (2017). http://dx.doi.org/10.1515/zac-2017-0024.

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