Heresy

Montefeltro, Federico di [m. 1322], in Dizionario biografico degli italiani, 76, Roma, Istituto della Enciclopedia italiana, 2012, pp. 53-58

by Tommaso di Carpegna Falconieri

On “radical theology” of Constantine V: Philological remarks

by Lev Lukhovitskiy

Indo-European linguistics and classical philology: 13th I. M. Tronsky memorial conference. St. Petersburg, 2009. P. 402–409
In Russian with English summary

“Known men”? The Identification of Lollards and their Works

by John Flood

in Eiléan Ní Chuilleanáin and John Flood eds, Heresy and Early English Literature. Dublin: Four Courts Press, (2010) pp. 23-38.

“Pour la charité et le commun profit” : Bible, héresie et politique en Angleterre

by Aude Mairey

dans Les cahiers électroniques d’histoire textuelle du LAMOP, 3, 2010 (1re éd. en ligne 2011)

The General Prologue of the wycliffite Bible has rarely been studied in its political dimension. Nevertheless, the... more The General Prologue of the wycliffite Bible has rarely been studied in its political dimension. Nevertheless, the study of its relation with the themes of translation and access to knowledge allows to better mesure the socio-political impact of the last one, fundamental.

Heresy’ as a Voice of Tribal Protest against Bureaucratic State: The Bektashi Case of Seyyid Rustem Gazi in the Ottoman Rumelia

by Riza YILDIRIM

“‘Heresy’ as a Voice of Tribal Protest against Bureaucratic State: The Bektashi Case of Seyyid Rustem Gazi in the Ottoman Rumelia”, Bulgarian Historical Review 3-4 (2011), forthcoming.

The Qaraites as Sect: The Tyranny of a Construct

by Marina Rustow

Review of Isidoro da Chiari, Adhortatio ad concordiam. Edizione, traduzione e commento a cura di M. Cavarzere. Prefazione di A. Prosperi, Roma, Edizioni di Storia e Letteratura, 2008

by Daniele Santarelli

"Mediterranea.-- Ricerche storiche", 2012, n° 24, avril 2012

Morte di un eretico impenitente. Alcune note e documenti su Pomponio Algieri di Nola

by Daniele Santarelli

« Medioevo Adriatico », I, 2007, p. 117-134

Eresia, Riforma e Inquisizione nella Repubblica di Venezia del Cinquecento

by Daniele Santarelli

«Studi Storici Luigi Simeoni», LVII, 2007, p. 73-105

Particle Man

by Anthony Gottlieb

Review of "Giordano Bruno: Philosopher, Heretic", by Ingrid Rowland. Published in the New York Times on December 21st, 2008

Marini, Niccolò, in Dizionario Biografico degli Italiani, LXX, 2008, 479-481.

by Stefano Villani

Biography of the Italian Protestant convert Niccolò Marini (aka Niccolò «di Eremo», aka Padre Arsenio eremite) who... more Biography of the Italian Protestant convert Niccolò Marini (aka Niccolò «di Eremo», aka Padre Arsenio eremite) who argued bitterly with the Italian Church in London in 1591 for his refusal to submit to Church discipline. In this entry the author hypothesizes that this restless Italian Protestant could possibly be identified with the Niccolò Marino who killed his Spanish wife Luisa de Herrera de Lugo out of jealousy in Genoa in late 1564 or early 1565.

Note per un commento a Eusebio di Cesarea, Storia Ecclesiastica IV,7

by Lorenzo Perrone

Note per un commento a Eusebio di Cesarea, Storia Ecclesiastica IV,7, in: P. ARDUINI, S. AUDANO, A. BORGHINI, A. CAVARZERE, G. MAZZOLI, G. PADUANO, A. RUSSO (eds.), Studi offerti a Alessandro Perutelli, Tomo II, Aracne, Roma 2008, 341-357.

Una difesa della trattazione modalista della Trinità

by Daniele Bertini

forthcoming in D.Bertini, G.Salmeri, P.Trianni, curatori, La Trinità, Edizione Nuova Cultura

Modalism is the theological view that God is one Nature in one Person. Since modalism denies a substantive trinitarian... more Modalism is the theological view that God is one Nature in one Person. Since modalism denies a substantive trinitarian conception of God, modalism was condemned as an heretical view during the first Council of Constantinople. My purpose is to show that modalism is the right understanding of God's nature. In the first section of my paper, after having set forth the problem of Trinity, I provide a logical formulation of modalism which, I hold, resists the traditional difficulties within trinitarian theorizing. In the second section I defend an argument in support of the modalist approach to God.

The Portrait of a Heretic. Pelagius and his Ideas in the Works of Augustine Written in the Years 415-418, Eos 97(2): 309-312

by Rafal Toczko

Book Review: Heresy: A History of Defending the Truth. By Alister McGrath. London: SPCK, 2009. Pp. x+ 282.£ 12.99 (pbk). ISBN: 978-0-281-06215-7

by Salvador Ryan

To Captivate the Senses: Sensory Governance in Heresy and Idolatry in Mid-Tudor England

by Matthew Milner

in Religion and the Senses in Early Modern Europe, eds. Wietse de Boer, Christine Goettler, Herman Roodenburg (Leuven: Brill, forthcoming 2012).

Throughout mid-century England, c.1520-1558, heresy trials and polemics on idolatry used the language of captivation... more Throughout mid-century England, c.1520-1558, heresy trials and polemics on idolatry used the language of captivation to describe how heretics and idolaters had lost control of their senses. My paper will explore how reformers like John Lambert or Hugh Latimer were told by traditionalists at their trials to 'captivate’, 'rule', or 'keep' their senses, while evangelicals like William Tyndale and others cast idolatry as the sensory subservience of viewers to images. In tracing such language the paper will expose the extent to which mid-sixteenth-century religious upheaval in England was shaped by well-established facets of late medieval and renaissance sensory culture – one which stressed the need for sensory discipline for moral and religious correctitude. Time-honoured metaphors of the senses as rebellious servants, gates, or animals, helped articulate the dangers of religious upheaval and cast one’s opponents, whether evangelical or conservative, as sensual transgressors. Recounting this use of sensory language does much to undermine belief charges of sensuality were only employed by evangelical reformers; rather, accusations of sensory misgovernance were essential tools of religious polemic. Exploring the sensory language of captivation casts the reformation as a pyschomachia, a battle between virtue and vice, one in which sensory governance and metaphor had anything but a small role to play.

Fermenti religiosi, circolazione delle idee e censura

by Lucio Biasiori

Il fondo antico della biblioteca della Scuola Normale Superiore. Esposizione di edizioni di pregio dalle raccolte di Delio Cantimori ed Eugenio Garin, Pisa, Edizioni della Normale, 2008, entries: Eliseo Masini, Fausto Sozzini, Celio Secondo Curione, pp. 47-50.

Secrecy and the Social Construction of Heresy in Medieval Languedoc

by John Bilodeau

unpublished...so far....

Secrecy is a powerful tool in religious conflict. The careful manipulation of information is critical to the strategic... more Secrecy is a powerful tool in religious conflict. The careful manipulation of information is critical to the strategic success of a religious group in its attempt to gain recognition of its legitimacy and status in a community or region. This work uses the historical context of the encounter between the Church and the Good Men and Women of Languedoc in the twelfth and thirteenth centuries to analyze the use of secrecy the discourse of religious conflict. Reports from Languedoc describe communities who have left the institutions of the Church behind, and fallen into what the Church interprets as dangerous heresy. The “dangerous heresy” are the beliefs and practices of people who self-identify as “Good Christians”. The encounters between the representatives of the Church and the Good Christians begin with debate and argumentation and proceed into war and physical coercion. At the beginning of the thirteenth century, the allies of the Church assemble armies in order to extirpate the heresy from the lands around Toulouse. Following the Albigensian crusade, the Inquisition is founded to finish the work of reconciling the people of the region of Languedoc to the rest of Christendom. This thesis looks at the role played by secrecy in the conflict and its overall impact on the outcome.

The Rhetoric of Evil and the Definition of Christian Identity

by Johannes Zachhuber

This is a draft which will be further edited prior to publication in a collection of essays.

The question I seek to address in this essay is to what extent a rhetoric of exclusion and stigmatisation has... more The question I seek to address in this essay is to what extent a rhetoric of exclusion and stigmatisation has historically been part of the very definition of Christian identity. Few would doubt that examples of such a strategy exist, but I argue that their proximity to some of the most fundamental formulations of Christian belief points to an ecclesiological paradox: a Church that is meant to include all cannot exist without excluding at least some. I discuss various liberal and conservative attempts to avoid the paradox, but conclude that it has to be accepted as unavoidable. The Church follows her mission precisely by recognising in her theological self-reflection the distance between its institutional reality and the ideal she is meant to embody.

"L'hérésie des bons hommes. Comment nommer la dissidence religieuse non vaudoise ni béguine en Languedoc ? (XIIe-XIVe s.)", Heresis, 36-37, 2002, p. 75-117

by Julien Théry

Une réflexion autour des noms donnés à la dissidence religieuse étudiée aboutit à proposer l'emploi d'une nouvelle... more Une réflexion autour des noms donnés à la dissidence religieuse étudiée aboutit à proposer l'emploi d'une nouvelle dénomination, celle d'"hérésie des bons hommes". Historiquement erronés, même s'ils reprennent parfois la terminologie choisie à l'époque par l'Eglise, les noms couramment utilisés, en particulier "cathares" et "catharisme", devraient être abandonnés, car ils éludent la dimension de construction à des fins persécutrices qui est constitutive de l'hérésie. Cette dernière est d'abord une qualification juridique, qui transforma la dissidence en déviance par un effet d'"implantation perverse" (Michel Foucault) propre à l'efficacité du droit. Le nom de "bons hommes", issu de la pratique des hérétiques, rappelle que la contestation consistait d'abord à reconnaître des autorités concurrentes de l'Eglise et que son contenu concernait l'ordre théologico-politique du monde dans son ensemble. Les idées et pratiques dissidentes n'étaient ni stables, ni cohérentes, car elles n'étaient pas soutenues par des institutions. Avant d'être une erreur, l'hérésie était une errance.