Toward a Sociology of Heresy, Orthodoxy, and Doxa

Berlinerblau, Jacques

doi:10.1086/463647

Cited by 34 publications

(18 citation statements)

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“…Virginia Burrus draws our attention to how orthodoxies draw upon the creative power of heresies as sources of nourishment for themselves; “if you eat your enemy, you absorb his power” (Burrus, , 403; cf. Berlinerblau, , 322; Moore, , 67). “That is why,” explains Eco's ex‐inquisitor protagonist to his frustrated young Benedictine ward, the church “recognizes as orthodoxy any heresy it can bring back under its control or must accept because the heresy has become too strong” (Eco, , 239).…”

Section: Resultsmentioning

confidence: 99%

Approaches to orthodoxy and heresy in the study of early Christianity

Jorgensen

2017

Religion Compass

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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.

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Section: Resultsmentioning

confidence: 99%

Approaches to orthodoxy and heresy in the study of early Christianity

Jorgensen

2017

Religion Compass

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“…These denominational actors also highlight the centrality of selfregulation to orthodox identity. Existing conceptualizations of religious orthodoxy emphasize the compulsory power of religious organizations-they hold power because they control means of symbolic and intellectual production and can impose beliefs upon lay people (Berlinerblau 2001;Bourdieu 1987). However, as the behaviors of these denominational actors indicate, individuals who play a role in the creation of religious orthodoxy may also contribute to the perception of orthodoxy by engaging in behaviors that limit their own freedom.…”

Section: Discussionmentioning

confidence: 99%

“…Orthodoxy-and related concepts such as heterodoxy and heresyare not, in their essence, religious phenomena. The terms are most closely associated with religious authority "because of the religious institution's central position in governing the discourses of a particular historical moment" (Berlinerblau 2001;Zito 1983:126). However, the terms have broader reaching implications.…”

Section: Discussionmentioning

confidence: 99%

Orthodoxy as Project: Temporality and Action in an American Protestant Denomination

Brophy

2016

Sociology of Religion

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The term "orthodox" is often used to characterize religious communities who understand themselves to hold a stable set of practices or beliefs. However, as is the case with any group, orthodox communities experience ideological fragmentation and change. How then, do communities who identify as orthodox maintain the perception of orthodoxy in spite of ideological fragmentation and change? I describe activities engaged in by a conservative Protestant denomination in the service of orthodoxy. I draw on archival and field research in this denomination in order to demonstrate how the orthodox: (i) project future threats; (ii) develop strategies for obstruction; and (iii) coordinate in-group interactions.

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“…Yet, in spite of religion's mutability (Stump, 2008) upholders of a religious tradition (Berlinerblau, 2001), as well as the porosity of Jewish-Gentile boundaries (Rohrbacher, 2016). Individual identities are constructed via social experiences, but this does not render one's agency and psychology unimportant (Layder, 2004), and so further research needs to explore the meanings that being Jewish has to individuals, including those unaffiliated with Jewish institutions.…”

Section: Indeed Progressive Judaism's Extension Of Jewish Identity Tmentioning

confidence: 99%

Fixity and flux: A critique of competing approaches to researching contemporary Jewish identities

2018

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Jewish identities are becoming increasingly pluralised due to internal dynamics within Judaism and wider social processes such as secularisation, globalisation and individualisation.However, empirical research on contemporary Jewish identities often continues to adopt restrictive methodological and conceptual approaches that reify Jewish identity and portray it as a 'product'for educational providers and others to pass to younger generations. Moreover, these approaches

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Toward a Sociology of Heresy, Orthodoxy, and Doxa

Cited by 34 publications

References 0 publications

Approaches to orthodoxy and heresy in the study of early Christianity

Approaches to orthodoxy and heresy in the study of early Christianity

Orthodoxy as Project: Temporality and Action in an American Protestant Denomination

Fixity and flux: A critique of competing approaches to researching contemporary Jewish identities

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