The present thesis endeavors to identify the context out of which the conceptual category of heresy initially emerged within early Christianity. As such, it will not focus on any single heresy or heresiological issue, but rather on the emergence of the notion of heresy itself. The context proposed from which the Christian idea of heresy first emerged is not the institutionalization of orthodoxy within the second-century church, but rather, the dynamics of internal social conflict, which is visible in situations of internal deviance within first century Christianity and in at least one strand of the sectarianism of Second Temple Judaism. In Part I, which is a single chapter (two), I appeal to the social sciences to help articulate a social understanding of the concept of heresy, not in an effort to replace the ecclesiastical understanding, which holds heresy to be a belief or teaching that stands in opposition to or deviates from an orthodox norm/doctrine and which dominates scholarly perception on the topic, but as a complement to it. The aim of the chapter is to identify a set of characteristics that mark heresy as a unique social phenomenon. In Part II, I turn to Galatians (chapter three) and parts of Revelation 2-3 (chapter four), as test cases for the viability of locating the phenomenological characteristics noted in chapter two within these two first-century contexts of internal social conflict. After surveying the settings of conflict and the given author's responses to them, I conclude that though heresy (in the ecclesiastical sense) is not demarcated in these contexts, they are a likely context out of which the early Christian conceptual category of heresy initially emerged. Part Ill reflects an effort to see whether there may be earlier settings of internal social conflict that are analogous to these first-century contexts. Based on the argument that the exclusiveness inherent to these first-century situations of internal conflict, as well as the notion of heresy, requires a monotheistic religious framework, I turn solely to Second Temple Judaism. Relying upon a phenomenological characterization of religious sects, I (in chapter five) highlight the emerging sectarian markings evident in groups around the beginning of the second Jewish commonwealth. Chapter six, then, reflects an attempt to gauge the extremes of sectarian commitments and expression in late Second Temple Judaism by noting the sectarian features of groups behind the Habakkuk Pesher and the Psalms of Solomon. Ultimately, I conclude that these two settings of sectarian conflict bear a phenomenological resemblance to the first-century Christian situations of internal social conflict previously surveyed. Part IV, which is a single chapter (seven), reflects an effort to track when and how the early Christian notion of heresy emerged from these settings of internal social conflict, primarily through a study of the New Testament evidence of [Greek characters];. As the term moves from possessing a neutral to a pejorative to a defamatory meaning, I appeal to linguistic theory, namely semantics and sociolinguistics, in an effort to (1) characterize the type of shift in meaning that occurred in [Greek characters]; and (2) begin to locate any forces or factors that may have been influential in this linguistic transformation. Ultimately, I combine this analysis of [Greek characters]; with the previous work on the dynamic of internal social conflict in the first century and the late Second Temple period to construct a diachronic presentation of how the concept of heresy initially came into early Christian thought and writing. Chapter eight brings the thesis to a close by briefly revisiting the main conclusions of the study and identifying the primary contributions that it makes to various areas of Christian Origins research.

Thesis (M.S.)--University of Wisconsin--Madison, 1966. / eContent provider-neutral record in process. Description based on print version record. Bibliography: l. 229-233.

Thesis (M.A.)--University of Wisconsin--Madison, 1968. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Diss.--Leipzig. / Contains bibliographies.

In 1241/4 the theology masters at the university at Paris, their chancellor, Odo of Châteauroux, and bishop, William of Auvergne, condemned ten propositions against theological truth. Unlike other such condemnations, particularly at Paris in 1277, modern scholars have largely ignored it. This study attempts to remedy this neglect. It aims to view the condemnation in its contemporary context, concentrating on contemporary texts or those available in the period. The study's main focus is not the condemnation itself. Instead it seeks to set it against the background of wider doctrinal, intellectual, institutional and historical developments within the emerging 'university'. The study's conclusions are three-fold. First, the period 1200-1240 combined a developing focus of Paris theologians on using their learning for preaching (fostered by their faculty's inclusion of the mendicant orders) with a rapid and sometimes divergent development of doctrine. This latter was based on long-term biblical enigmas and patristic discussions, now sharpened by external 'threats', including from newly-translated Aristotelian texts and the views of groups deemed heretical. There were also increasing concerns over Greek theology and the Jews. Second, while no single influence appears dominant in the choice of articles, they follow closely the major statement of catholic principles in the first canon of Lateran IV in 1215. The content and order of the propositions is too close to be coincidental. Read in this light, the condemnation served to cement Lateran IV within the theology faculty. Third, however, this was not just for internal self-discipline. 1241/4 was the point when the faculty itself 'came of age' - it aspired to leadership in catholic doctrine according to Lateran IV's principles, seeing its role as external as much as internal. For this, it needed 'to cast the beam from its own eye before seeing clearly to remove the mote from its brother's'.

Our self and communal identity is important for everyday life. Our identity determines how we act, where we live, who we love, and how we worship. Identity is especially important in a religious context, including the religious community of the Waldensians. Do the present day Waldensians share an identity with their medieval ancestors; how is this identity constructed? I argue that the medieval and modern day Waldensians create a similar cultural and religious identity which is constructed through three specific practices: the commitment to the vita apostolica, medical practices, and education and the perpetuation of a historical narrative. Although these practices have evolved with modernity the summation of the practices form a coherent communal identity across time. In order to demonstrate the shared cultural and religious identity of the Waldensians of the Middle Ages and present day I examined inquisitorial documents, religious tracts, pamphlets, and conducted interviews. I have set these findings in the larger social context of the Middle Ages and Modern Era in order to show that although similarities of practice exist with other groups the summation of the three specific practices especially with the creation and perpetuation of a historical narrative creates a unique communal identity. This is important for future examination of other religious communities and how similar communal identities do not negate uniqueness of the said community. This study also shows that the evolution of practices does not detract from the continuation of communal identity. Thus although the cultural practices of the Waldensians evolved over time the communal identity remained strong and continues to thrive today.

This thesis will attempt to gauge the accuracy of Tertullian's Adversus Marcionem, particularly in the area of theology. Sources other than Tertullian, mostly his fellow heresiologists, will be used to form a picture of Marcionite thought, against which I will compare Tertullian's representation in the Adversus Marcionem. From this comparison I hope to be able to shed some light on how accurate Tertullian is in his discussion of Marcionite theology. The thesis will focus mainly on books 1-3 of the Adversus Marcionem.

No description available.

Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 1993. / Includes bibliographical references.

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.