Many godly polemicists in seventeenth-century England 'fabricated' the religious radicalism which they claimed to describe. This means that many of the heresies in heresy-lists and related polemics (what I have called 'heresiology') were embellished and exaggerated through a variety of verbal and metaphorical strategies. This thesis describes sectarianism as it existed, how that sectarian environment gave rise to the polemical claims which were made in so much heresiology, the extent to which those claims were salacious inventions or polemically advantageous accusations, and precisely how such accusations operated to 'fabricate' religious radicalism. Chapters One and Two provide primarily historical insights into religious radicalism in seventeenth-century England (and especially London) and the life of the most prolific heresiologist in the period, Ephraim Pagitt (1574-1646). Chapter One includes new research on the only prison for heretics in England, the New Prison, Maiden Lane. This shows how judicial and penal discourse listed and labelled heresies in the same way that heresiology popularised in print. Together with a detailed biography of Pagitt's life in Chapter Two, this permits a broader discussion of heresiological writing in subsequent chapters: Ephraim Pagitt's work provides an exemplary instance of the characteristics and methods of seventeenth-century heresiology. Chapters Three and Four provide disciplinary insights into seventeenth-century heresiology: they contextualise Pagitt's writings amongst genuinely investigative and scholarly polemics as well as the spurious pamphlets and broadsides which often imitated heresiological techniques to the point of parody. Thomas Edwards, Daniel Featley, Samuel Rutherford, Alexander Ross and innumerable pamphleteers, both anonymous and named, are included as his peers and competitors; patristic heresiology, early scientific taxonomy, nomenclature and natural history are discussed as contexts in which to understand the heresiology of the time. Chapter Five draws upon the discussion of taxonomy and nomenclature and assumes a linguistic focus: it examines how heresiological labels turned names into things and what kinds of accusation such labels conveyed. Chapter Six, with a literary focus, draws upon a discussion of early natural history and metaphor to examine why some heresiologies appeared to be natural histories of heresy, closely related to bestiaries, and why heresiological metaphors represented sectaries as dangerous beasts rather than as religious zealots.

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 83-89).

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.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1990.

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 83-89).

Originally presented as the author's Thesis (doctoral)--Jāmiʻah al-Islāmīyah, Medina, 1412 (1992). / Includes bibliographical references (v. 2, p. 725-767).

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 83-89).

Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, 2008. / Description based on microfiche version record. Includes bibliographical references (leaves 206-220).

Thesis (Th. M.)--Master's Seminary, 2002. / Abstract. Agorazo appears in Greek letters on t.p. Includes bibliographical references (leaves [116]-129).

In laudem sancti Michaelis (ILSM) is a heretical Old English homily on the Archangel Michael copied in the margins of an exemplar of Bede's Ecclesiastical History. The Introduction surveys the previous researches on ILSM. Chapter 1 analyzes it as a case of heterodoxy, discussing how it deformed the etymology of "Mi-cha-el?". Chapters 2 and 3 consider its Irish and Coptic analogues, then situate it in 11th-century England. Refining the insights of other scholars, I argue that a theme having to do with supernatural protection links ILSM to some of its companion marginalia, and that an archival intent motivated its preservation. The Conclusion addresses the question of its being an esoteric text. A new edition and translation of ILSM is offered in Appendix 1. Appendix 2 provides the very first edition and translation of its Irish analogue, the Liber Flavus Fergusiorum tract on Saint Michael. Budge's translation of the Coptic analogue attributed to Theodosius (AD 535-567) makes up Appendix 3. Appendices 4 and 5 compile documents relevant to my analysis of the context.