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Arianism started as a movement in the third century AD - maintaining that Jesus was less divine than God. Traditionally regarded as the archetypal Christian heresy, it was condemned in the famous Nicene Creed and apparently squashed by the early church. Less well known is the fact that fifteen centuries later, Arianism was alive and well, championed by Isaac Newton and other scientists of the eighteenth-century Enlightenment. Maurice Wiles asks how and why Arianism endured.
Arianism started as a movement in the 3rd century AD, maintaining that Jesus was less divine than God. Traditionally regarded as the archetypal Christian heresy, it was condemned in the famous Nicene Creed.
Presents the first systematic and cross-cultural examination of ideas of orthodoxy and heresy in a group of major religious traditions.
Heresy studies is a new interdisciplinary, supra-religious, and humanist field of study that focuses on borderlands of dogma, probes the intersections between orthodoxy and heterodoxy, and explores the realms of dissent in religion, art, and literature. Free from confessional agendas and tolerant of both religious and non-religious perspectives, heresy studies fulfill an important gap in scholarly inquiry and artistic production. Divided into four parts, the volume explores intersections between heresy and modern literature, it discusses intricacies of medieval heresies, it analyzes issues of heresy in contemporary theology, and it demonstrates how heresy operates as an artistic stimulant. Rather than treating matters of heresy, blasphemy, unbelief, dissent, and non-conformism as subjects to be shunned or naively championed, the essays in this collection chart a middle course, energized by the dynamics of heterodoxy, dissent, and provocation, yet shining a critical light on both the challenges and the revelations of disruptive kinds of thinking and acting.
Why the Church must defend the truth. Our ongoing fascination with alternative Christianities is on display every time a never-before-seen gospel text is revealed, an archaeological discovery about Jesus makes front-page news, or a new work of fiction challenges the very foundations of the church. Now, in a timely corrective to this trend, renowned church historian Alister McGrath examines the history of subversive ideas, overturning common misconceptions that heresy is somehow more spiritual or liberating than traditional dogma. In so doing, he presents a powerful, compassionate orthodoxy that will equip the church to meet the challenge from renewed forms of heresy today.
"The present book examines this important but little-studied aspect of Cistercian history to probe how and why the Order undertook endeavours that drew the monks outside their monastic vocation. The analysis of texts about the preaching campaigns, and of their contexts, seeks to retrieve the role of preaching and to reconstruct what was preached in the light of its historical and specifically monastic context. Monastic texts and their contexts furnish the keys to understanding how medieval monastic authors perceived heresy, preached, and wrote against it."--BOOK JACKET.
Heresies, like doctrinal formulations, are products of history. They must be understood historically as well as theologically. When doctrinal issues become intertwined with historical ones, advocates of a new understanding have often run afoul of religious authorities.
Throughout the Middle Ages and early modern Europe theological uniformity was synonymous with social cohesion in societies that regarded themselves as bound together at their most fundamental levels by a religion. To maintain a belief in opposition to the orthodoxy was to set oneself in opposition not merely to church and state but to a whole culture in all of its manifestations. From the eleventh century to the fifteenth, however, dissenting movements appeared with greater frequency, attracted more followers, acquired philosophical as well as theological dimensions, and occupied more and more the time and the minds of religious and civil authorities. In the perception of dissent and in the steps taken to deal with it lies the history of medieval heresy and the force it exerted on religious, social, and political communities long after the Middle Ages. In this volume, Edward Peters makes available the most compact and wide-ranging collection of source materials in translation on medieval orthodoxy and heterodoxy in social context.