Academic literature on the topic 'Heresy and heresies'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Heresy and heresies.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Heresy and heresies"
1
Bosworth, Lucy. "A thirteenth-century genealogy of heresy." Studies in Church History 33 (1997): 135–48. http://dx.doi.org/10.1017/s042420840001322x.
Full textAbstract:
How did the medieval Church cope with the existence, both in its past and its present, of dissent and heresy within its own body? The churchmen who were engaged in writing anti-heretical treatises in the twelfth and thirteenth centuries did not view the Church’s doctrinal history as a process of interplay between new, and possibly heterodox, ideas which defined and refined those ‘orthodox’ doctrines which became acceptable to the Church. Still less did they conceive of it in terms of Bauer’s ‘competing orthodoxies’, one of which eventually became dominant. For these polemicists, the Pauline injunction – Oportet et haereses esse in its Vulgate form (I Corinthians 11.9) – was interpreted as meaning that there must always be heresies among them. Heresy had existed as a separate entity from the inception of the Church; indeed, it was viewed almost as God-given, part of God’s scheme and the natural life of the Church, one of the four temptations sent to test and mould her. Moreover, although the heresies which had troubled the Church at various times sometimes seemed to be only distinctly related, polemicists held firmly to the conviction that all of these apparently distinct heresies were in fact offshoots of the one heresy. Their understanding of the Church’s doctrinal history, therefore, was of the intermittent manifestation, in a variety of guises, of this ‘heresy’ and its subsequent detection and repulsion by the Church. In looking back on this long history, polemicists were able to use past heresies to identify contemporary sects as heretical. At this level retrospection offered a means of combating the appeal of the ascetic and evangelical groups which were springing up during this period, many of which displayed an alarming potential to evade the control of the institutional Church. The retrospective example of the great heresies – the Arians and the Manicheans, for instance – thus provided a simple but effective method of warning the laity away from groups which the clerical and episcopal hierarchies found suspicious or threatening.
2
Keith, Zachary M. "John of Damascus: rewriting the division of heresy and schism." Vox Patrum 68 (December 16, 2018): 501–12. http://dx.doi.org/10.31743/vp.3378.
Full textAbstract:
St. John Damascene’s writings on heresies – specifically those texts against Nestorianism and Monophysitism – demonstrate a careful consideration of how thin the line is between schism and heresy. In the texts on heresies, Damascenus endeavors to reread the separation of certain Churches as an ecclesial problem and not only a theological problem. His writings blur the lines between heresy, normally a theological concern, and schism, an ecclesiastical term normally reserved for the separation of Christian Churches. St. John Damascene’s teachings against heresies fit well within the culture of florilegia and compilations. John’s goal, particularly in the De haeresibus, seems to have been to contribute scholarly to the growing world of anti-heretical texts. His texts add to the already large list of known heresies, registering heresies that arose after the council of Chalcedon. Yet John’s texts against heresies are not meant simply to combat false teachings. In some cases, particularly Monophysitism, Damascenus contends that the terms used by orthodox (pro-Chalcedonian) Christians and Monophysite Christians mean the same thing. We must read the Liber de haeresibus in the context of his other writings (e.g. Contra Jacobitas or Contra Nestorianos) in order to determine his true purpose. These definitions aim not to divide Christians based only on teachings, but to show the common understanding present in Christology in spite of different vocabulary. With a proper understanding of heresy, John of Damascus is able to provide a more complete description of the schisms in the Church of his time.
3
McMullen, W. Cary. "Villainy, Humor, and Heresy." Theology Today 46, no. 3 (October 1989): 283–87. http://dx.doi.org/10.1177/004057368904600305.
Full textAbstract:
“Robertson Davies' The Rebel Angels and Umberto Eco's The Name of the Rose, written within a year of each other, present a striking pair of books on the theme of heresies—ideas considered beyond the pale…. The modern university and the medieval monastery are able, in these writers' hands, to show us ourselves and our intellectual heritage.”
4
Bagchi, David. "Defining Heresies: Catholic Heresiologies, 1520–50." Studies in Church History 43 (2007): 241–51. http://dx.doi.org/10.1017/s0424208400003247.
Full textAbstract:
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 discourse of mid-seventeenth century England has been expertly delineated by Ann Hughes in her study of Thomas Edwards’s Gangraena and the responses to it. But it would be a mistake to suppose that the Catholic understanding of heresy was entirely stable during this period. As I hope to show in this survey of Catholic heresiologies from the period 1520 to 15 50, controversialists encountered difficulties when they tried to conscript patristic and medieval heresy discourses into the sixteenth-century conflict. An instability at the heart of the traditional definition of heresy – over whether heresy is primarily a doctrinal error or a moral failing – seemed at first to provide a solution to these difficulties. Ultimately and ironically, however, it made their case vulnerable to a Protestant charge of subjectivism.
5
Grigorova, Margreta. "Discourse of heresy in Polish post-WWII literature Herling’s and Herbert’s heretics." Acta Universitatis Lodziensis. Folia Litteraria Polonica 55, no. 4 (December 31, 2019): 451–67. http://dx.doi.org/10.18778/1505-9057.55.21.
Full textAbstract:
The present text explores the theme of heresies and their persecution in the works of a group of writers, survivors of World War II and of the two dictatorships of the century – Gustaw Herling-Grudziński, Zbigniew Herbert, Czesław Miłosz, Andrzej Szczypiorski, Jerzy Andrzejewski. An artistic-documentary reconstruction of medieval processes and executions of heretics, as well as striving for protection and rehabilitation are observed in a series of their works. Deep allusions to the dictatorships of the 20th century are made. Particular attention is being paid to Herbert’s essays, connected with heresies and to a heretic image of Christ in the short story Drugie przyjście by Herling-Grudzinski.
6
Gilhus, Ingvild Sælid. "The Construction of Heresy and the Creation of Identity: Epiphanius of Salamis and His Medicine-Chest against Heretics." Numen 62, no. 2-3 (March 16, 2015): 152–68. http://dx.doi.org/10.1163/15685276-12341361.
Full textAbstract:
The article is about Epiphanius’ use of metaphors in thePanarionto create boundaries between acceptable and non-acceptable religion. The stress is on how the various inventors of so-called heresies were made similar to different species of harmful animals, and how a comparative system of serpents and other animals was applied metaphorically. This explanatory model has multiple references to biblical texts. The article shows the persuasive power and emotional impact of the use of animals to describe heresies.
7
Goudriaan, Aza. "The Concept of Heresy and the Debates on Descartes’s Philosophy." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 172–86. http://dx.doi.org/10.1163/18712428-10002001.
Full textAbstract:
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. In fact, Descartes’s readiness to be corrected contradicted the traditional heretical quality of “stubbornness.” Plempius’s expression “Cartesian heresy” seems to have been rare. For anti-Cartesians, the rich vocabulary of error made the complex term ‘heresy’ easily avoidable.
8
Sadowski, Sydney. "A Critical Look and Evaluation of Augustine’s De haeresibus." Augustinianum 55, no. 2 (2015): 461–78. http://dx.doi.org/10.5840/agstm201555230.
Full textAbstract:
Today’s scholarship has paid little attention to the work of St. Augustine titled De Haeresibus ad Quodvultdeum. The following article will discuss the work itself in a couple of ways, first, by deciphering the sources used by Augustine and his definition of heresy; secondly, by categorizing the heresies in a way that is both understandable to the modern mind and consistent with current Catholic terminology, so that the language of the current century can be employed to describe and categorize heresies from the fifth century.
9
Wolski, Jan Mikołaj. "Autoproscoptae, Bogomils and Messalians in the 14th Century Bulgaria." Studia Ceranea 4 (December 30, 2014): 233–41. http://dx.doi.org/10.18778/2084-140x.04.15.
Full textAbstract:
This paper discusses the use of the names of heresies: bogomilism, messalianism and the heresy of autoproscoptae in 14th century Bulgarian sources. The author underlines that the names of bogomilism and messalianism do not always refer to dualism. Two wider unknown examples of such use of the name “messalinism” are recalled. In the Pseudo-Zonaras Nomocanon (CIAI 1160), the name “messalianism” is treated as being equal to the “heresy of autoproscoptae”. In the Rule for hermits, messalians are presented not as heretics, but as monks disregarding their rules.
10
Valabregue, Sandra. "Philosophy, Heresy, and Kabbalah's Counter-Theology." Harvard Theological Review 109, no. 2 (April 2016): 233–56. http://dx.doi.org/10.1017/s0017816016000043.
Full textAbstract:
The role philosophy played in the rise of new Jewish esoteric traditions in the Middle Ages has always been a critical question for kabbalah scholarship. Many scholars have contributed to our understanding of kabbalah's relationship to Greek, Christian, and Jewish philosophy, Neoplatonic and Neo-Aristotelian traditions alike. In this article I wish to contribute to this vast scholarly discussion by enlightening some aspects of theosophical kabbalah's innovation in light of its dialogue with philosophical ideas. This dialogue is complex, and the extent of kabbalah's interaction with philosophy is difficult to evaluate. My assumption in the following is that such a dialogue is best apprehended where conflict can be detected. Consequently I will study different cases of theological conflict between theosophical and philosophical conceptions—cases of heresy, where a theological tension can be identified. These tensions will help us to evaluate the nature of the theosophical innovation in question. The framework of this article rests on the assumption that theosophical kabbalah shares with different philosophical traditions some important theological structures but also that it maintains important conceptual differences. In order to evaluate the theological tensions involved I will analyze different cases of theological heresies, both philosophical and theosophical. I hope with this analysis to clarify theosophical kabbalah in light of its theological renewal, a renewal that was not merely the result of the acceptance of or resistance to philosophical ideas but also of the emerging of what I propose to call counter-theology.
Dissertations / Theses on the topic "Heresy and heresies"
1
Thomas, Stephen. "Newman and heresy : the Anglican writings." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6638/.
Full textAbstract:
The thesis examines the relationship between Newman's treatment of early Church heresies and his contemporary situation in the period up to 1845.Part I traces his view of heresy from the early Trinitarianism of its evangelical period and snows now It became a rhetorical tool in his defence of the Established Church, 1828-31, culminating in The Arians of the Fourth Century. His continuing use of analogies between Arianlsm and contemporary controversy is traced between 1832 and 1837, before an examination of the relation between rhetoric and politics in the years of Emancipation, Repeal and Reform (1829-32), and in the changed situation after 1832. Part II illustrates the use Newman made of his study of Sabellianism and Apollinarianism Ian Ism to describe 'liberalism', which he argued to be a heresy developing into an underlying Infidelity. His rhetoric was provoked by R.D.Hampden's view of Tests, and influenced by the example of his friend Blanco White's embracing of Unitarian ism in 1835. Newman's consideration, under the category 'Sabetlian', of a variety of systematic theologians arose out of a need to universalize Oxford controversies into an argument about 'rationalism' (Tract 73). He extended his critique both to aspects of Nicholas Wiseman's Roman Catholic apologetic, and, in his strictures upon H.H.Milman, to liberal Anglican historiography. Part III shows Newman's own past-present analogies turning Inwards upon himself in a parallel between his "Via Media' and Monophysltism. The relation of this analogy to his later reminiscences and to the revolution in his concept of orthodoxy and heresy in The Essay on Development, is considered. The modification of his general understanding of heresy, in the light of his new-found idea of development, is then related to his rhetorical use of specific heresies. The Conclusion assesses more theoretically the implications of Newman's rhetorlclzation of Antiquity and considers If there Is a fundamental coherence to his heresiology during the Anglican period.
2
Harrigle, Gregory George. "Understanding wisdom secretly "Gnostic thought forms" in second century orthodoxy and heresy /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0483.
Full text
3
Chiu, Hilbert. "The intellectual origins of medieval dualism." Connect to full text, 2009. http://hdl.handle.net/2123/5436.
Full textAbstract:
Thesis (M. Phil.)--University of Sydney, 2009.Title from title screen (viewed October 8, 2009) Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Centre for Medieval Studies, Faculty of Arts. Appendix: leaves 158-162. Includes bibliographical references. Also available in print form.
4
Eby, John C. "The petrification of heresy : concepts of heterodoxy in the early middle ages /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/10467.
Full text
5
Walker, Brandon Tenison. "Decent and in Order: The Pagan Stigmatization of Eusebius’ Polemics against the New Prophecy." Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1131333074.
Full textAbstract:
Thesis (M.A.)--Miami University, Dept. of History, 2005.Title from first page of PDF document. Document formatted into pages; contains [1], iii, 89 p. : ill. Includes bibliographical references (p. 80-89).
6
Gomes, Daiany Souza Macelai de Oliveira. "O Tribunal do Santo Ofício espanhol: Continuidades e inovações nas práticas processuais (Sécs. XIV-XVI)." Universidade Federal de Goiás, 2009. http://repositorio.bc.ufg.br/tede/handle/tede/4150.
Full textAbstract:
Submitted by Erika Demachki (erikademachki@gmail.com) on 2015-02-13T16:42:33Z
No. of bitstreams: 2
Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5)
license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5)Approved for entry into archive by Erika Demachki (erikademachki@gmail.com) on 2015-02-13T16:49:22Z (GMT) No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5)
Made available in DSpace on 2015-02-13T16:49:22Z (GMT). No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2009-01-30
Extremely marked by the elements of the previous Inquisition, the Spanish Inquisition arises as a joint of influences and conducts of the first one, but reflects, at the same time, specific elements that differs it from the medieval practice. The subject of the dissertation summarizes itself in the perception of the similarities and differences in the Spanish Inquisition conduct in relation to the medieval one following the analysis of the Inquisitor Manual from Nicolau Eymerich and its analysis by Francisco de La Penã in a comparative methodology. At first sight we show the history context to the production of the Inquisitor Manual and its legal content. Later we will try to take in structural context of the Spanish Inquisition and its specific elements in Peña’s context. Finally we will detach some chances at the Court’s action concerning the Inquisition rituals proceedings based on Peña’s analysis.
Profundamente marcada pelos elementos da Inquisição anterior, a Inquisição espanhola apresenta-se como um crisol de influências e condutas da primeira, porém reflete, ao mesmo tempo, especificidades que a distancia da prática medieval. O tema dessa dissertação resume-se na percepção das semelhanças e diferenças na conduta da Inquisição espanhola em relação à medieval, a partir da análise do Manual dos Inquisidores de Nicolau Eymerich e sua releitura por Francisco de La Peña em uma metodologia comparativa. Num primeiro momento, apresentaremos o contexto histórico para a produção do Manual dos Inquisidores de Nicolau Eymerich e o seu teor jurídico. Posteriormente, buscaremos compreender o contexto de estruturação da Inquisição espanhola e suas especificidades no contexto de Francisco de La Peña. Por fim, destacaremos algumas mudanças na postura do Tribunal acerca dos ritos e procedimentos processuais da Inquisição a partir da releitura de Peña.
7
Gondim, Gilson Marques. "Memética e Heresias no Mormonismo : uma viagem pelos memes da Grande Heresia Contemporânea , tais como expressos em seu catecismo." Universidade Federal da Paraíba, 2009. http://tede.biblioteca.ufpb.br:8080/handle/tede/4256.
Full textAbstract:
Made available in DSpace on 2015-04-17T15:02:26Z (GMT). No. of bitstreams: 1
arquivototal.pdf: 737646 bytes, checksum: 52a1da47d70df2014c22498d05cd0edf (MD5)
Previous issue date: 2009-09-25Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Memetics and Heresies in Mormonism: an overview of the memes of the Great Contemporary Heresy , such as expressed in its catechism does a memetic analysis of the doctrine exposed in the Mormon catechism, Gospel Principles, including in this analysis the very front cover of the catechism and some internal illustrations. Memetic analysis consists in extracting from texts and images the memes behind the discourse; in this case, the Mormon discourse. The memetic analysis is preceded by the definition and discussion of the concept of meme, with special attention to the distinction between the concepts of meme and idea, the latter being defined not according to dictionaries, common sense or traditional theories, but according to the theory of memes itself. Distinction is also made between the concepts of viral meme (or mind virus) and non-viral meme. After the memetic analysis, the results are used in order to analyze the conflictional relationship and the rivalry between Mormons and Protestants and to explain the strong growth of the Church of Jesus Christ of Latter-day Saints in many parts of the world.
Memética e heresias no mormonismo: Uma viagem pelos memes da Grande Heresia Contemporânea , tais como expressos em seu catecismo faz uma análise memética da doutrina exposta no catecismo mórmon, Gospel Principles ( Princípios do Evangelho ), incluindo, nesta análise, a própria capa do catecismo e algumas das ilustrações internas. A análise memética consiste em extrair de texto e imagens os memes que há por trás do discurso, no caso o discurso mórmon. A análise memética é precedida da definição e discussão do conceito de meme, com atenção especial para a distinção entre os conceitos de meme e idéia, sendo o conceito de idéia definido não segundo os dicionários, o senso comum ou as teorias tradicionais, mas conforme a própria teoria dos memes. É feita também uma distinção entre os conceitos de meme viral (ou vírus da mente) e meme não-viral. Após a análise memética, seus resultados são usados para analisar a relação conflituosa e a rivalidade entre mórmons e evangélicos e para explicar o forte crescimento da Igreja de Jesus Cristo dos Santos dos Últimos Dias em várias partes do mundo.
8
Donadon, Daniel Bueno 1983. "Adversus Haereses, de Ireneu de Lyon = tradução e comentários." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270759.
Full textAbstract:
Orientador: Flávio Ribeiro de OliveiraDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
Made available in DSpace on 2018-08-18T21:25:13Z (GMT). No. of bitstreams: 1 Donadon_DanielBueno_M.pdf: 1097747 bytes, checksum: c3b62e6aeb328f3fcfa73846e695fdad (MD5) Previous issue date: 2011
Resumo: Neste trabalho é apresentada uma tradução do primeiro livro da obra Adversus Haereses (Contras as Heresias), de autoria do bispo cristão Ireneu de Lyon. Escrito na segunda metade do século II d.C., o livro apresenta o pensamento gnóstico como algo distinto do ensinamento apostólico, algo que o autor se empenha em refutar para fundamentar um dogmatismo ortodoxo para a fé cristã. A motivação desse trabalho não é somente o de trazer à comunidade um livro talvez pouco conhecido, mas também o de contextualizar o complexo processo de formação do pensamento cristão, que pouco após seu início transitou de uma tradição judaica fechada em si mesma para um mundo helenístico de diversas filosofias concorrentes, dentre as quais se destaca os primórdios do neo-platonismo. A escolha do primeiro dentre os cinco tomos da obra completa foi feita por ser o único que pôde ser quase totalmente restaurado em sua escrita grega original, através de longas citações feitas pelos heresiógrafos que o seguiram. Não apenas isso, mas o corpo da filosofia gnóstica é exposta somente neste primeiro livro, centrando-se no comentário do sistema valentiniano. Um breve ensaio introduz os temas do cristianismo, do judaísmo e do helenismo para melhor compreensão dessa obra de Ireneu de Lyon
Abstract: This work presents a translation of the first book of Irenaeus's Adversus Haereses (Against the Heresies). Bishop Irenaeus of Lyon wrote his work on the second half of the second century A. D., and through it he exposed the flourishing gnostic thought as being in opposition to the apostolic teaching. He endeavored to refute these new ideas in order to support the dogmatic orthodoxy of Christian faith. This present translation is not only an effort to bring into Portuguese language a book hardly known to the community but also an attempt to discuss the complex formation of the early Christian thought, which passed from a hermetic Jewish tradition to a Hellenistic world of philosophies, including notably that of Neo-Platonism. The choice of translating the first book out of the five tomes written by Irenaeus is not without reason: it is the only book which can almost completely be rendered in its original Greek language through the juxtaposition of copious quotations made by early theologists, while the remaining books are existent only in a barbarous version of Latin. Not only that, but also the gnostic philosophy which is discussed in this work is exposed only in the first book, which devotes itself to denounce the ideas of the Valentine's gnostic school and those of his disciples'
Mestrado
Linguistica
Mestre em Linguística
9
Rodrigues, Rui Luis. "Entre o dito e o maldito: humanismo erasmiano, ortodoxia e heresia nos processos de confessionalização do Ocidente, 1530-1685." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-06112012-092834/.
Full textAbstract:
Esta tese procura estudar as relações entre o humanismo erasmiano e os processos de confessionalização desenvolvidos no contexto da Europa ocidental a partir da década de 1530. Um dos pressupostos da investigação é a existência de grande distância entre as perspectivas de Erasmo, moldadas segundo as noções de minima dogmata (a definição de um conjunto de dogmas reduzido ao mínimo essencial) e de condescendência para com as diferenças secundárias de doutrina dentro da fé cristã, e a atitude que norteou os processos confessionais, assinalada pelo enrijecimento doutrinário e pela multiplicação de dogmas. Apesar dessa distância, o humanismo erasmiano foi elemento importante na configuração da atitude confessional, tanto pela centralidade que deu à pregação enquanto instrumento catequético, quanto pelo estímulo que proporcionou à abordagem filológica nos estudos bíblicos. Nesse processo frustrou-se o projeto da minima dogmata: a multiplicação de dogmas trouxe, também, a multiplicação das acusações de heresia. Esse resultado ambíguo nos ensina algo sobre as ambiguidades de Erasmo e do seu humanismo. Ambos encontravam-se num contexto de enormes mudanças em todas as áreas, mas ligavam-se profundamente a estruturas sociais e a formas de pensamento do passado. A luta de Erasmo contra a tirania, marcada pela defesa dos antigos privilégios dos ordines contra as intromissões da centralização política, representou uma apropriação criativa dos valores que caracterizaram, cento e cinquenta anos antes, o humanismo cívico florentino; mas se revelou também um programa desprovido de qualquer viabilidade. Como humanista, Erasmo procurava adequar o mundo ao livro (à sabedoria dos Antigos, somada à sabedoria da fé cristã); nesse processo, deu respostas inadequadas aos problemas de sua própria época. Situado num momento de contrastes, na confluência de dois mundos e pertencendo, por formação e por convicção, ao mundo que se dissolvia, o humanismo erasmiano nos ensina muito, tanto sobre as estruturas do mundo medieval em crise como sobre as novas realidades que despontavam.This thesis aims to study the relations between Erasmian humanism and the processes of confessionalization developed in Western Europe context from the 1530s. One of the assumptions of the research is that there are great distances between the perspectives and ideas of Erasmus, molded according to the notions of minimal dogmata (defining a set of dogmas reduced to a minimum) and condescension toward the minor differences of doctrine within the Christian faith, and the attitude that guided these confessional processes, marked by doctrinal rigidity and by multiplication of dogmas. This distances notwithstanding, Erasmian humanism was an important element in shaping the confessional attitude, both by the centrality that it gave to catechetical preaching and by the stimulus to philologycal approach in biblical studies. But the project for minima dogmata was thwarted; the multiplication of dogmas brought also the multiplication of heresys accusations. This ambiguous outcome teaches us something about the ambiguities of Erasmus and his humanism. Both were in a context of profound changes in all areas; but both were deeply linked to social structures and ways of thinking of the past. Erasmuss struggle against tyranny, marked by the defense of ordiness ancient privileges against the intrusions of political centralization, represented a criative appropriation of the values of old Florentine civic humanism; but it also revealed a program lacking any viability. As a humanist, Erasmus sought to adapt the world to the book (the wisdom of the Ancients, and the wisdom of the Christian faith); in doing so, Erasmus gave inadequate answers to the problems of his own time. Set in a time of contrasts, at the confluence of two worlds and belonging, by formation and conviction, to the fading world, Erasmian humanism teaches us a lot about the structures of the medieval world in crisis, and about the new realities that was about to breaking out.
10
Rangel, Jo?o Guilherme Lisb?a. "Prega??o e hist?ria: os casos de heresia na Legenda ?urea (C.1270-1298)." Universidade Federal Rural do Rio de Janeiro, 2016. https://tede.ufrrj.br/jspui/handle/jspui/1708.
Full textAbstract:
Submitted by Celso Magalhaes (celsomagalhaes@ufrrj.br) on 2017-05-30T16:52:41Z
No. of bitstreams: 1
2016 - Jo?o Guilherme Lisb?a Rangel.pdf: 1203136 bytes, checksum: 2e2bcf0c63342a558fa64e340c1ae2b4 (MD5)Made available in DSpace on 2017-05-30T16:52:41Z (GMT). No. of bitstreams: 1 2016 - Jo?o Guilherme Lisb?a Rangel.pdf: 1203136 bytes, checksum: 2e2bcf0c63342a558fa64e340c1ae2b4 (MD5) Previous issue date: 2016-06-13
Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES
This paper aims at analyzing the cases of heresy found in the Golden Legend, which was compiled by Jacobus de Voragine. This collection of hagiographies was compiled in the second half of the thirteenth century and it was extremely successful back then. Over a thousand manuscripts in Latin and several translations to vernacular languages confirm its success. The objective of our research was to demonstrate that heresy is not a minor theme in the Golden Legend. First, we identified the texts in which cases of heresy were mentioned. Then, we came to the conclusion that this theme is major not because of its many occurrences, but due to the circumstances in which theses cases were cited - circumstances involving the Dominican Order fighting heresies (especially Catharism), preaching and writing History
A presente disserta??o analisa os casos de heresia na Legenda ?urea, obra do dominicano Jacopo de Varazze. Datada da segunda metade do s?culo XIII, esta obra gozou de profundo sucesso em sua ?poca como atestam mais de mil manuscritos latinos, bem como as tradu??es para l?nguas vern?culas. O objetivo deste trabalho foi demonstrar que a heresia n?o ? um tema menor na Legenda ?urea e isto foi feito, primeiramente, a partir da identifica??o de passagens que fazem refer?ncia aos casos de heresia. Demonstramos que a abrang?ncia do tema n?o se verifica apenas por suas recorr?ncias na fonte, mas, principalmente, pelos momentos em que aparecia na documenta??o, muito pr?ximos ao cerne da atua??o pastoral dominicana a que Jacopo de Varazze estava ligado de forma destacada: 1) as passagens relativas ao combate ?s heresias (especialmente a c?tara); 2) a prega??o; 3) a escrita da hist?ria.
Books on the topic "Heresy and heresies"
5
Orthodoxy & heresy: A biblical guide to doctrinal discernment. Grand Rapids, Mich: Baker Book House, 1992.
Find full text
6
The war on heresy. Cambridge, Mass: Belknap Press of Harvard University Press, 2012.
Find full text
8
The cruelty of heresy: An affirmation of christian orthodoxy. Harrisburg, PA: Moorehouse Pub., 1994.
Find full text
10
Idan chonghap yŏnʼgu: Heresy synthesis research : Hanʼguk kyohoe 100-chunyŏn kinyŏm. Sŏul-si: Kidokkyo Idan Munje Yŏnʼguso, 2000.
Find full textBook chapters on the topic "Heresy and heresies"
1
Morgan, Malcolm. "Heresy." In Lacan and Other Heresies, 3–11. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003212720-2.
Full text
2
Dickins, Robert. "Experimental heresies." In Heresy and Borders in the Twentieth Century, 103–22. Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9781003090649-7.
Full text
3
Popkin, Richard. "Two Jewish Heresies Spinozism and Sabbatianism." In Histories of Heresy in Early Modern Europe, 171–83. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1057/9780230107496_10.
Full text
4
Nadler, Steven. "Abominations and Heresies." In Spinoza's Heresy, 16–41. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199247072.003.0002.
Full text
5
Klawans, Jonathan. "Heresies, Forgeries, Novelties." In Heresy, Forgery, Novelty, 1–38. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190062507.003.0001.
Full textAbstract:
The fundamental goal of this chapter is to present the dynamic to be explored in this book, relating heresy, forgery, and novelty. In its first sections, this chapter probes the contestability of religious novelty and the roles that condemnations of novelty played in Christian heresiological discourse. Then the chapter examines and also chips away at the various perspectives and biases that have prevented exploring the Jewish origins of Christian heresiology. The chapter next considers the extent to which second temple period Jewish writers went to conceal innovations, often by deceitfully disguising recent writings as much more ancient ones. The threads tie together with a restatement of the key dynamic at play: Heresy involves the condemnation of novelty; forgery entails the feigning of antiquity. Novelty ensues with the valorization of innovation, which can harden into supersessionism—the inverse of heresy.
6
"Literary Paganism and the Heresy of Syncretism." In Modernist Heresies, 142–73. Ohio State University Press, 2021. http://dx.doi.org/10.2307/j.ctv1cbn4tr.12.
Full text
7
Richards, Robert J. "If This Be Heresy: Haeckel's Conversion to Darwinism." In Darwinian Heresies, 101–30. Cambridge University Press, 2004. http://dx.doi.org/10.1017/cbo9780511512179.006.
Full text
8
"Fictions, Figurative Heresy, and the Roots of English." In Modernist Heresies, 174–96. Ohio State University Press, 2021. http://dx.doi.org/10.2307/j.ctv1cbn4tr.13.
Full text
9
Alexandrov, Daniel, and Elena Aronova. "Russian Theoretical Biology between Heresy and Orthodoxy: Georgii Shaposhnikov and His Experiments on Plant Lice." In Darwinian Heresies, 14–47. Cambridge University Press, 2004. http://dx.doi.org/10.1017/cbo9780511512179.002.
Full text
10
Numbers, Ronald L. "Ironic Heresy: How Young-Earth Creationists Came to Embrace Rapid Microevolution by Means of Natural Selection." In Darwinian Heresies, 84–100. Cambridge University Press, 2004. http://dx.doi.org/10.1017/cbo9780511512179.005.
Full text