The Changing Construction of Doctrinal Dissent:Heresy in Early Christian Times
In the IInd century the Christian concept of heresy (denoting Christians opponents and / or doctrinal deviance) was meant to emphasize the claim of Christian philosophy to be unique and unitary and therefore superior to pagan philosophies. The concept of `heresy´ denounced Christian diversity as ill...
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St. Tikhon's Orthodox University
2014-08-01
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| Series: | Вестник Православного Свято-Тихоновского гуманитарного университета: Сериа III. Филология |
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| author | Lohr Winrich |
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| description | In the IInd century the Christian concept of heresy (denoting Christians opponents and / or doctrinal deviance) was meant to emphasize the claim of Christian philosophy to be unique and unitary and therefore superior to pagan philosophies. The concept of `heresy´ denounced Christian diversity as illegitimate. In the IIIrd centuries synods established procedures how to judge the doctrinal deviance or otherwise of individual clergy. We know one case (Paul of Samosata as bishop of Antioch) where it was the emperor who decided the question as to who was the legitimate bishop. In the IVth to VIth centuries a succession of councils decided about the doctrinal views of individual theologians and in the process developed a Trinitarian and Christological orthodoxy. As in the IIIrd century, the church needed the support of the state in order to impose its orthodoxy: An elaborate anti-heretical legislation was developed and codified in the Codex Theodosianus and the Codex Justinianus. However, the anti-heretical legislation was anything but systematic, it was the product of circumstances, often reacted to very specific situations and local initiatives and its scope was often geographically limited. Its effectiveness is difficult to assess; with its vituperative and sometimes violent language it aimed at intimidation and conversion. The Christian concept of `heresy´ was a novelty as a legal term. However, the assumption that the religious policy of the Christian emperors was more efficiently repressive than that of their pagan predecessors should not be accepted without discussion. In this respect I see more continuity than discontinuity between the pagan emperors of the IInd and IIIrd centuries and their Christian successors and also between the Constantinian dynasty and the Theodosian dynasty. |
| format | Article |
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| issn | 1991-6485 1991-6485 |
| language | Russian |
| publishDate | 2014-08-01 |
| publisher | St. Tikhon's Orthodox University |
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| series | Вестник Православного Свято-Тихоновского гуманитарного университета: Сериа III. Филология |
| spelling | doaj-art-c82a46eb7bb742fa990cd5e17cdfedea2025-08-20T02:13:24ZrusSt. Tikhon's Orthodox UniversityВестник Православного Свято-Тихоновского гуманитарного университета: Сериа III. Филология1991-64851991-64852014-08-0145992710.15382/sturII201459.9-27The Changing Construction of Doctrinal Dissent:Heresy in Early Christian TimesLohr WinrichIn the IInd century the Christian concept of heresy (denoting Christians opponents and / or doctrinal deviance) was meant to emphasize the claim of Christian philosophy to be unique and unitary and therefore superior to pagan philosophies. The concept of `heresy´ denounced Christian diversity as illegitimate. In the IIIrd centuries synods established procedures how to judge the doctrinal deviance or otherwise of individual clergy. We know one case (Paul of Samosata as bishop of Antioch) where it was the emperor who decided the question as to who was the legitimate bishop. In the IVth to VIth centuries a succession of councils decided about the doctrinal views of individual theologians and in the process developed a Trinitarian and Christological orthodoxy. As in the IIIrd century, the church needed the support of the state in order to impose its orthodoxy: An elaborate anti-heretical legislation was developed and codified in the Codex Theodosianus and the Codex Justinianus. However, the anti-heretical legislation was anything but systematic, it was the product of circumstances, often reacted to very specific situations and local initiatives and its scope was often geographically limited. Its effectiveness is difficult to assess; with its vituperative and sometimes violent language it aimed at intimidation and conversion. The Christian concept of `heresy´ was a novelty as a legal term. However, the assumption that the religious policy of the Christian emperors was more efficiently repressive than that of their pagan predecessors should not be accepted without discussion. In this respect I see more continuity than discontinuity between the pagan emperors of the IInd and IIIrd centuries and their Christian successors and also between the Constantinian dynasty and the Theodosian dynasty.http://periodical.pstgu.ru/en/pdf/article/2653the church needed the support of the state in order to impose its orthodoxy: An elaborate anti-heretical legislation was developed and codified in the Codex Theodosianus and the Codex Justinianus. Howeverthe anti-heretical legislation was anything but systematicit was the product of circumstancesoften reacted to very specific situations and local initiatives and its scope was often geographically limited. Its effectiveness is difficult to assess; with its vituperative and sometimes violent language it aimed at intimidation and conversion. The Christian concept of `heresy´ was a novelty as a legal term. Howeveremperor Aurelianemperor Theodosius ICodex TheodosianusheresycouncilssynodsEunomiansPaul of SamosataPhotinus of SirmiumphilosophySerapion of AntiochSozomen |
| spellingShingle | Lohr Winrich The Changing Construction of Doctrinal Dissent:Heresy in Early Christian Times Вестник Православного Свято-Тихоновского гуманитарного университета: Сериа III. Филология the church needed the support of the state in order to impose its orthodoxy: An elaborate anti-heretical legislation was developed and codified in the Codex Theodosianus and the Codex Justinianus. However the anti-heretical legislation was anything but systematic it was the product of circumstances often reacted to very specific situations and local initiatives and its scope was often geographically limited. Its effectiveness is difficult to assess; with its vituperative and sometimes violent language it aimed at intimidation and conversion. The Christian concept of `heresy´ was a novelty as a legal term. However emperor Aurelian emperor Theodosius I Codex Theodosianus heresy councils synods Eunomians Paul of Samosata Photinus of Sirmium philosophy Serapion of Antioch Sozomen |
| title | The Changing Construction of Doctrinal Dissent:Heresy in Early Christian Times |
| title_full | The Changing Construction of Doctrinal Dissent:Heresy in Early Christian Times |
| title_fullStr | The Changing Construction of Doctrinal Dissent:Heresy in Early Christian Times |
| title_full_unstemmed | The Changing Construction of Doctrinal Dissent:Heresy in Early Christian Times |
| title_short | The Changing Construction of Doctrinal Dissent:Heresy in Early Christian Times |
| title_sort | changing construction of doctrinal dissent heresy in early christian times |
| topic | the church needed the support of the state in order to impose its orthodoxy: An elaborate anti-heretical legislation was developed and codified in the Codex Theodosianus and the Codex Justinianus. However the anti-heretical legislation was anything but systematic it was the product of circumstances often reacted to very specific situations and local initiatives and its scope was often geographically limited. Its effectiveness is difficult to assess; with its vituperative and sometimes violent language it aimed at intimidation and conversion. The Christian concept of `heresy´ was a novelty as a legal term. However emperor Aurelian emperor Theodosius I Codex Theodosianus heresy councils synods Eunomians Paul of Samosata Photinus of Sirmium philosophy Serapion of Antioch Sozomen |
| url | http://periodical.pstgu.ru/en/pdf/article/2653 |
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