“…Iricinschi & Zellentin, 2008a). Here the focus is not on heresy as such but heresiology, “the combative theological genre for asserting true Christian doctrine through hostile definition and ecclesiastical exclusion” (Lyman, ), and on early heresiologists, those individuals employing such goals and tactics. The shift away from essentialized heresies towards heresiological representations means that orthodoxy cannot precede heresy (the traditional account), nor can heresy precede orthodoxy (Bauer); orthodoxy and heresy must, of necessity, come into the world of discourse together.…”
Section: Heresiology: the Discourse Of Orthodoxy And Heresymentioning
confidence: 99%
“…For example, some scholars have observed that while Irenaeus of Lyons attempted to delegitimize his Valentinian opponents with the rhetoric of orthodoxy and heresy, Valentinians construed that same diversity of opinion using a different conceptual apparatus, including the notion of hierarchical tiers of spiritual gifts (Dunderberg, , 156–158; Jorgensen, , 169–187). Robert Royalty has contrasted the rhetoric of heresy adopted by the “orthodox party” with the rhetorics of elision and derision that he finds in the Gospel of Mary and the Gospel of Judas, respectively (Royalty, , 119–146), and Rebecca Lyman has noted the development of the category of “schism,” by fourth‐century thinkers such as Basil of Caesarea and Augustine, as a term that marked significant difference while not excluding as completely as did the term “heresy” (Lyman, ).…”
Section: Heresiology: the Discourse Of Orthodoxy And Heresymentioning
confidence: 99%
“…by fourth-century thinkers such as Basil of Caesarea and Augustine, as a term that marked significant difference while not excluding as completely as did the term "heresy" (Lyman, 2007).…”
Section: Heresiology: the Discourse Of Orthodoxy And Heresymentioning
From the second to the twentieth centuries, the reigning historiographic model of Christian history understood orthodoxy as early, pure, and true, and heresy as late, deviant, and false. Ever since Walter Bauer's Orthodoxy and Heresy in Earliest Christianity overturned the traditional model by arguing that in some geographic locations, heresy preceded orthodoxy, scholars of early Christianity have struggled to describe the phenomena of orthodoxy and heresy. The most popular set of approaches, informed by discourse theory, imagines orthodoxy and heresy as historically contingent notions that first arise in second‐century Christian circles, where they were used to negotiate and articulate self‐identity vis‐à‐vis notions of both Judaism and paganism. Other approaches include the use of “proto‐orthodox” terminology as a signifier for the doctrinal party platform that was eventually victorious; attempts to detect social or popular movements beneath heresiological reports; and the outright attempt to repudiate the Bauer thesis.
“…Iricinschi & Zellentin, 2008a). Here the focus is not on heresy as such but heresiology, “the combative theological genre for asserting true Christian doctrine through hostile definition and ecclesiastical exclusion” (Lyman, ), and on early heresiologists, those individuals employing such goals and tactics. The shift away from essentialized heresies towards heresiological representations means that orthodoxy cannot precede heresy (the traditional account), nor can heresy precede orthodoxy (Bauer); orthodoxy and heresy must, of necessity, come into the world of discourse together.…”
Section: Heresiology: the Discourse Of Orthodoxy And Heresymentioning
confidence: 99%
“…For example, some scholars have observed that while Irenaeus of Lyons attempted to delegitimize his Valentinian opponents with the rhetoric of orthodoxy and heresy, Valentinians construed that same diversity of opinion using a different conceptual apparatus, including the notion of hierarchical tiers of spiritual gifts (Dunderberg, , 156–158; Jorgensen, , 169–187). Robert Royalty has contrasted the rhetoric of heresy adopted by the “orthodox party” with the rhetorics of elision and derision that he finds in the Gospel of Mary and the Gospel of Judas, respectively (Royalty, , 119–146), and Rebecca Lyman has noted the development of the category of “schism,” by fourth‐century thinkers such as Basil of Caesarea and Augustine, as a term that marked significant difference while not excluding as completely as did the term “heresy” (Lyman, ).…”
Section: Heresiology: the Discourse Of Orthodoxy And Heresymentioning
confidence: 99%
“…by fourth-century thinkers such as Basil of Caesarea and Augustine, as a term that marked significant difference while not excluding as completely as did the term "heresy" (Lyman, 2007).…”
Section: Heresiology: the Discourse Of Orthodoxy And Heresymentioning
From the second to the twentieth centuries, the reigning historiographic model of Christian history understood orthodoxy as early, pure, and true, and heresy as late, deviant, and false. Ever since Walter Bauer's Orthodoxy and Heresy in Earliest Christianity overturned the traditional model by arguing that in some geographic locations, heresy preceded orthodoxy, scholars of early Christianity have struggled to describe the phenomena of orthodoxy and heresy. The most popular set of approaches, informed by discourse theory, imagines orthodoxy and heresy as historically contingent notions that first arise in second‐century Christian circles, where they were used to negotiate and articulate self‐identity vis‐à‐vis notions of both Judaism and paganism. Other approaches include the use of “proto‐orthodox” terminology as a signifier for the doctrinal party platform that was eventually victorious; attempts to detect social or popular movements beneath heresiological reports; and the outright attempt to repudiate the Bauer thesis.
This polemical theological genre was created within ancient Christianity in order to define and promote certain ideas as “right belief” (orthodoxy) and to exclude others as innovative, demonic, and false (heresy). Entwined with its development was the emergence of concepts such as tradition, canon of scripture, and apostolic succession as well as that of negative labels and classifications of the theological errors that were repeated and embellished over several centuries by a variety of authors. Given the constant and divisive nature of theological debate among Christians, the discourse did not achieve the ideals of unity and stability but rather revealed a continued intellectual negotiation with contemporary culture, religious multiplicity, and political change in Roman society. After the establishment of orthodox Christianity as the sole religion of the Roman Empire, heresiological categories became the basis for the criminalization of religious dissent and difference in Roman law.
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