Bibliographies thématiques / Christian heresies – Italy – History

Littérature scientifique sur le sujet « Christian heresies – Italy – History »

Auteur : Grafiati
Publié le 27 juillet 2024
Mis à jour le 29 juillet 2024

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Articles de revues sur le sujet "Christian heresies – Italy – History"

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Makarov, Andrey. « Russian Religious Philosophers of the Silver Age on the Role and Functions of Heresies in History ». Logos et Praxis, no 4 (décembre 2023) : 35–41. http://dx.doi.org/10.15688/lp.jvolsu.2023.4.4.

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The Russian religious philosophers of the Silver Age created the original concept of heresies. Their interpretation of heresies is ambivalent: first, heresies are symptoms of spiritual quests and the self-knowledge of a free spirit; second, two heresies that helped fuel the heresies of the twentieth century were chiliasm (S. Bulgakov) and spontaneous nihilism (N. Berdyaev). The inspiration for these came from the teachings about the end of time. This article will consider the point of view on heresy in the context of the doctrine of the absolute and the philosophy of history by L. Karsavin, the metaphysics of the spirit by N. Berdyaev, and the concept of Christian socialism by S. Bulgakov. Their idea is that heresies testify to the development of Christian doctrine, i.e., to its illnesses and impasses. He writes heresies into the history of spiritual research. All these concepts were a kind of response to the challenge of history, which Friedrich Nietzsche called "the death of God." In Russian thought, it manifested itself in the form of ritual belief among the people and the deadening of official church theology. Church writers did not see any social problems or an impending revolution. Therefore, Russian writers and philosophers of the Silver Age took upon themselves the mission of warning about the crisis of the religious attitude towards the world. Russian religious philosophers were interested in the phenomenon of the deadening of the Christian spirit in official church Christianity, and their special task was to counter the process of the deadening of the spirit in Orthodoxy. This caused the condemnation of all Russian religious philosophers in church circles. They were accused of heretical ideas of cosmism and sophiology. However, today they are the property of Russian religious culture; their works are included not only in university programs in philosophy and theology but also in the programs of theological seminaries.
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Zieme, Johann Anton. « The De haeresibus et synodis of Germanos I of Constantinople as a Source on Early Byzantine Heresies ? Prospects of a Critical Edition ». Studia Ceranea 11 (30 décembre 2021) : 493–512. http://dx.doi.org/10.18778/2084-140x.11.25.

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A new, critical edition of the 8th-century treatise De haeresibus et synodis (CPG 8020) by Patriarch Germanus I of Constantinople is in progress; it will provide new insights, especially into the large extent of sources that were copied or paraphrased. The article takes a close look at three chapters that could be considered as sources for different Christian heresies (Manichaeism, Montanism and Christological dissenters) in 8th-century Byzantium and some of the first new text- and sourcecritical findings. The accounts on Manichaeism and Montanism are based on older, lost sources and can therefore not be consulted as historical sources on these heresies in the Early Byzantine age. The account of the Ecumenical Councils involved in the Christological controversies attributes faith formulas to Councils that did not actually issue them and thus must be dismissed as a historical source on the course of these controversies as well. Nevertheless all three chapters, like the rest of the treatise, testify to the views of an Early Byzantine theologian on heresies and Church Councils and to how he reached his views. This scope for further study is deduced from the character of the text itself and thus especially appropriate.
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Kreps, Anne. « From Jewish Apocrypha to Christian Tradition : Citations ofJubileesin Epiphanius'sPanarion ». Church History 87, no 2 (juin 2018) : 345–70. http://dx.doi.org/10.1017/s0009640718000847.

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In the growing canon consciousness of the fourth century, Christians debated what should constitute the official reading list for the church. Epiphanius of Salamis was part of this conversation. His massivePanariondescribed eighty heresies, and, for Epiphanius, wrong books were a marker of wrong belief. However, although Epiphanius was a stringent supporter of Nicene orthodoxy, he, too, referred to books outside the canon. In thePanarion, he frequently referencedJubilees, an expanded, rewritten Genesis found among the Dead Sea Scrolls and which also circulated among early Christian readers. TheDecree of Gelasiuslater declared the text anathema. This paper explores the significance of a vocal heresiographer readingJubilees, particularly when he defined heretics based on similar reading practices. It suggests that Epiphanius saw close kinship betweenJubileesand his ownPanarion. The citations ofJubileesin thePanarionalso indicate that Epiphanius defined the text as a part of a larger Christian tradition. In doing so, Epiphanius transformedJubileesfrom Jewish apocrypha to Christian tradition. Thus, the citations ofJubileesin Epiphanius'sPanarionshow the complicated dynamics of canon consciousness in the shaping of Christian Orthodoxy.
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Jakob, Joachim. « Peter Schadler, John of Damascus and Islam : Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations. History of Christian-Muslim Relations, 34. Leiden and Boston : Brill, 2018, IX, 264 pp. » Mediaevistik 32, no 1 (1 janvier 2020) : 374–75. http://dx.doi.org/10.3726/med.2019.01.71.

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John of Damascus (d. ca. 750) is well known among the earliest Christian authors who wrote on Islam. Chapter 100 of John’s On Heresies (Π ε ρ Α ρ έ σ ε ω ν) is the object of investigation of Peter Schadler’s monograph. Although several studies have already been devoted to John of Damascus and his dealings with Islam, these studies, according to Schadler, “have neither attempted to understand John’s position in (or dissonance with) the theological tradition of heresiological discourse, nor have efforts yet been made to place him in his historical context with reference to the more recent scholarship in the rapidly growing field of Islamic Studies” (p. 3). Schadler’s book is a contribution to fill these gaps in the research on John of Damascus’s positioning toward Islam.
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Szram, Mariusz. « Kobiety a ruchy heretyckie według "Diversarum hereseon liber" Filastriusza z Brescii ». Vox Patrum 66 (15 décembre 2016) : 127–37. http://dx.doi.org/10.31743/vp.3444.

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The article discusses two issues related to the role of women in heretical movements on the basis of Philastrius’ of Brescia Diversarum hereseon liber (written between 380 and 388): the place and the importance of the feminine in the doctrinal teaching of the heretics, along women’s participation in setting up and functioning of the various heresies. In the Jewish movements false-beliefs were associated with the figures of pagan goddesses, which some groups worshiped in different periods of the history of Israel. Contrary to the widespread in the ancient culture belief of the relationship of the male element in human person with the intellectual sphere, in the early Christian Gnosticism it was thought that the femi­nine was the personification of intellect. An example of this phenomenon on the doctrinal plane was the eon “Wisdom” (sapientia), and on the historical one – Helena accompanying Simon Magus, the precursor of all Christian heresy. Among the female characters of biblical inspiration for erroneous views, resulting from improper, sometimes mythologizing exegesis was especially the mother of mankind Eve. However, the creators of heresies didn’t stress clearly her feminine qualities as that might encourage the emergence of their heterodox doctrines. The known names of women – the members of Jewish and early Christian misbelief movements – appear in Philastrius’ index much less often than men. These are individual cases: Helena accompanying Simon Magus, Priscilla and Maximilla – the co-founders of Montanism heresy.
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Lekova, Tatiana. « The Old Church Slavonic Version of Epiphanius of Salamis’ Panarion in the Ephraim Kormchaya (the 12TH Century) ». Studia Ceranea 9 (30 décembre 2019) : 39–57. http://dx.doi.org/10.18778/2084-140x.09.03.

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The Panarion treatise is a dogmatic and polemical writing that earned Epiphanius his well-deserved reputation of a zealous defender of the Orthodox faith and a “hunter of heresies”. Its list of heresies was translated into Church Slavonic during the 1st Bulgarian Empire at the time of tsar Symeon and quickly spread throughout the Slavic-Orthodox world. It is a part of the oldest Slavonic version of Syntagma of XIV titles without any commentary (Syntagma XIV titulorum sine scholiis), called Efremovskaya Kormchaya. It is a monumental compendium of the centenary heresiological literature, and is the most complete treatise on heresies that the age of the Fathers left us. The paper presents a description of the three books and seven volumes of the Panarion with a list of eighty heresies, sects and schisms – twenty heresies before the incarnation of Christ and sixty of Christian times. Within the work attributed to Epiphanius, a chapter of the Ecclesiastical History of Theodoret of Cyrus and two other chapters of the theological-philosophical work Arbiter or Umpire by Joannes Philoponus have been identified. A number of 103 heresies was revealed, all of them ascribed to Epiphanius. It is presented as a preliminary study of 140 terms used by an anonymous Slavic translator. To the various lexemes, two different criteria have been applied: grammatical and semantic. The research determines 15 ethnonyms and eponyms, 60 anthroponyms formed on the names of the heresiarchs, 30 calques from Greek and 35 compounds. Among the latter, two distinct groups have been distinguished: structural calques, exactly corresponding to the Greek models, and “neologisms”, formally independent of the Greek formations. Adaptation to the original Bulgarian linguistic system was achieved by the translator (or the editor) by using interpretative supplements, i.e. glosses. It is assumed that the translator’s primary objective was to remain as faithful as possible to the Greek original. It turns out that the translator showed excellent knowledge of the comple XGreek models of word formation and exceptional skills in adapting them to the Palaeoslavic linguistic system. The compound lexemes were created for stylistic reasons and are a result of a specific translation technique.
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Taber, Douglass. « Pierre d'Ailly and the Teaching Authority of the Theologian ». Church History 59, no 2 (juin 1990) : 163–74. http://dx.doi.org/10.2307/3168309.

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The fourteenth-century scholastic was obsessed with the problem of truth. One manifestation of this interest was the development of the highly abstract disciplines of formal logic and epistemology, by the study of which, philosophers and theologians believed, it would be possible to arrive at the truth with greater confidence. But the successors of Ockham and Holcot were interested in more than mere abstractions: they wished to establish a means by which the truth, once discovered, could be validated and its accuracy guaranteed to laity. When the truth in question was a point of Christian doctrine, this concern took on a special urgency. Confronted by an alarming array of both academic and popular heresies, the church in the thirteenth and fourteenth centuries could no longer be satisfied simply to assert the infallibility of Christian truth sub specie aeternitatis; it was ever more necessary to make determinations of Christian truth and falsehood in this life. There resulted occasionally heated and always interesting debates over the nature and distribution of doctrinal authority.
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Introvigne, Massimo. « Killing the Competition ». Nova Religio 25, no 1 (1 août 2021) : 14–39. http://dx.doi.org/10.1525/nr.2021.25.1.14.

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Much has been written about the South Korean government’s repression of Shincheonji after the COVID-19 epidemic, which the movement was accused of having contributed to spreading. Less attention has been paid to Shincheonji opposition that started decades before the pandemic, rooted in campaigns by the Korean Christian countercult movement aimed at eradicating “heresies” and fast-growing competitors. This article discusses the history of Christian countercultism in South Korea, the rise of Shincheonji, and why it became a main target of the countercultists who opposed the movement both through deprogramming and by calling for its suppression by the authorities. Finally, this article addresses the countercultists’ hopes that Shincheonji will disappear when its founder, believed to be immortal by devotees (based on their interpretation of the Book of Revelation), will die.
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Morales, Xavier. « The Biblical Hermeneutics of Noetus of Smyrna ». Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no 3 (27 novembre 2023) : 391–412. http://dx.doi.org/10.1515/zac-2023-0024.

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Abstract Noetus of Smyrna, who probably lived at the end of the 2d century, was proclaimed the father of modalism by the history of dogmas. His character, eclipsed by his successors to the role of the main representative of modalism (Sabellius or Marcellus of Ancyra), remains enigmatic. The two main documentary sources, Against Noetus (Contra Noetum) and Refutation of All Heresies (Refutatio omnium haeresium), give a discordant presentation of him: defender of a naïve interpretation of biblical monotheism or inventor of a Christian heracliteism? This article, after a brief historical introduction, studies the scriptural hermeneutics of the Smyrniot to show that Noetus is not a simplistic exegete or a narrow-minded theologian. His theology of divine identity, which it is wrong to call modalism, is based on an intelligent analysis of the Scriptures.
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Linderborg, Otto. « Sin, Heresy and Righteousness in Polycarp’s Letter to the Philippians  ». Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no 2 (1 octobre 2023) : 211–25. http://dx.doi.org/10.1515/zac-2023-0010.

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Abstract The letter to the Philippians is a work traditionally ascribed to the early Christian martyr Polycarp of Smyrna. The scholarly discussions surrounding the Polycarpian letter have concerned themselves with the question of the authenticity and unity of the text. In contrast, the present study aims at providing the first unifying account of the three major themes dealt with in the letter: sin, heresy and righteousness. In the Polycarpian letter, one encounters evidence of a way of conceiving of social and religious evil, in which objects of moral and doctrinal concern are judged equally regarding their disruptive force – particularly in relation to the longed-for uniformity of the Church. This way of blurring the distinction between different socially disruptive dogmas (“proto-heresies”) and habits (“proto-sins”) may be conceived of as characteristic of a pre-normative religious order.
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Thèses sur le sujet "Christian heresies – Italy – History"

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Harrigle, Gregory George. « Understanding wisdom secretly "Gnostic thought forms" in second century orthodoxy and heresy / ». Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0483.

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Chiu, Hilbert. « The intellectual origins of medieval dualism ». Connect to full text, 2009. http://hdl.handle.net/2123/5436.

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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.
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Eby, John C. « The petrification of heresy : concepts of heterodoxy in the early middle ages / ». Thesis, Connect to this title online ; UW restricted, 1998. http://hdl.handle.net/1773/10467.

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Moyette, Megan. « "Loud-voiced Lovers of Religious Liberty|" The American and Foreign Christian Union's Missions to Italy during the American Civil War ». Thesis, University of Maryland, College Park, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10689297.

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This thesis explores the motivations behind the American and Foreign Christian Union’s missions to Italy during the American Civil War. The AFCU was a missionary organization founded in New York City in 1849 with the ambitious goal of ridding the world of Roman Catholicism. It was born during a time of nativist fervor when American Protestants saw Catholic immigrants as a threat to American democracy. The AFCU believed they could solve the problem of Catholic immigrants by converting the Catholic world to Protestantism, starting with Italy. The leaders of the AFCU believed the world was engaged in a struggle between Liberty and Tyranny. The war against the Confederacy and the fight to free Italians from the tyrannical Pope were different fronts of the same war. The AFCU entire unsuccessful as a missionary organization. They converted virtually no one. However, their publications were essential to helping American Protestants shape their identity.

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McKinstry, Emily. « The Mind of a Medieval Inquisitor : an Analysis of the 1273 Compilatio de Novu Spiritu of Albertus Magnus ». PDXScholar, 2018. https://pdxscholar.library.pdx.edu/open_access_etds/4356.

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The fight against heresy in medieval Europe has fascinated scholars for centuries. Innumerable books, movies, and even video games have been made about this struggle to combat heresy in the Middle Ages. Despite this apparent fascination with the subject, our understanding of medieval heretics and the inquisitors who prosecuted them remains murky. What we do know is that many medieval people lost their lives, while others were punished with imprisonment or excommunication. We also know that many others dedicated their lives to rooting out what they believed was the evil of heresy among the populace. And we know that fear of the spread of heresy was rampant within the later medieval Church. But what constituted heresy? Who were the people accused as heretics? And why were they accused? These are questions that are still debated and discussed within the scholarly community. As a contribution to the study of heresy, I have chosen to analyze one particular document and its author. This document, the Compilatio de Novu Spiritu, written by Albertus Magnus around 1273, consists of a list of ninety-seven heretical beliefs attributed to heretics in the Swabian Ries. It has been previously studied as marking the beginning of the "Free Spirit" heresy. However, many of the previous assumptions about the heresy of the Free Spirit have been questioned by more recent scholarship, including whether the sect existed at all. Instead, the heresy of the Free Spirit is now generally acknowledged to be closely related to medieval mysticism, and practiced by only a few individuals or possibly small groups. Therefore, the significance of the Compilatio has changed. I will re-examine the document, analyzing it not as a precursor to a later religious movement that preached that souls united with God can act with moral impunity, but as a window into the mind of its inquisitorial author, Albertus Magnus. The intent of this study is to better understand the thinking of the inquisitors who fought against heresy, focusing particularly on the Compilatio and its author, Albertus Magnus (c.1200 - 1280). The methodology of the study of heresy has elicited significant debate among historians, and these issues need to be addressed prior to an analysis of this document. Therefore, I will discuss the historiography of medieval heresy and address the major disagreements within the field in this introduction. In Chapter 1, I set forth as historical background the religious situation in medieval Europe at the time the Compilatio was written. The medieval Church spent considerable time and resources in the struggle against heresy, so I will also examine the Church's response to heresy in this chapter. In the second chapter, I address how Albertus responded to the statements enumerated in the document and in particular, the manner in which he cites early church heresies. Lastly, in the final chapter, I explore how Albertus Magnus used early church writers such as Augustine and Gregory for substantiation throughout the document. Specifically, I analyze how Augustine, Gregory, and Albertus treat the sin of pride.
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Maxson, Brian Jeffrey. « Book Review of Pagan Virtue in a Christian World : Sigismondo Malatesta and the Italian Renaissance ». Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/2663.

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Review of Anthony F. D’Elia. Pagan Virtue in a Christian World: Sigismondo Malatesta and the Italian Renaissance. Cambridge: Harvard University Press, 2016. x + 355 pp. $39.95 (cloth), ISBN 978-0-674-08851-1.
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Walker, Brandon Tenison. « Decent and in Order : The Pagan Stigmatization of Eusebius’ Polemics against the New Prophecy ». Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1131333074.

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Thesis (M.A.)--Miami University, Dept. of History, 2005.
Title from first page of PDF document. Document formatted into pages; contains [1], iii, 89 p. : ill. Includes bibliographical references (p. 80-89).
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Garfinkle, Elisa Shari. « The Barberini and the new Christian Empire : a study of the history of Constantine tapestries by Pietro Da Cortona ». Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30168.

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This study traces the genesis and development of the History of Constantine tapestries designed by Pietro da Cortona and woven on the looms established by Francesco Barberini shortly after his return from France in December 1625. The circumstances surrounding the creation of the series provide a foundation and a framework for exploring its meaning and purpose. Though inspired by an earlier Constantine suite of tapestries designed by Rubens, the "Cortona" panels should be read as an independent entity, the significance of which can only be fully appreciated within the context of the gran salone of the Palazzo Barberini, which I propose was their intended destination. This conclusion is supported by the many links between the tapestries and Barberini ideology, papal politics, the palace and the ceiling fresco in the Salone. Like the Divine Providence fresco, the "Cortona" series is a summa of the virtues and religious, political, intellectual and social initiatives of the family. The series emerges finally as a promotionally Italian endeavour, a showcase of Italian art and culture.
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Tsoumis, Karine. « Giovanni Battista Cavalieri's Ecclesiae militantis triumphi : Jesuits, martyrs, print, and the counter-reformation ». Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83842.

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Five hundred years of Christian martyrdom are represented in the Ecclesiae militantis triumphi (1583). Engraved by Giovanni Battista Cavalieri, the series that was bound into a book reproduces a fresco cycle in the church of San Stefano Rotondo in Rome. While the church belonged to the Jesuit German-Hungarian College, the book accompanied priests in their proselytizing mission in Northern Europe. This thesis will look at the function of the book in relation to various audiences, in different viewing contexts. Analyzed primarily in relation to the intended Jesuit audience as an object of devotion, the book will also be inserted within the Early Christian revival promoted by Gregory XIII (1572-1585). Finally, it will be looked at in relation to an audience composed of individuals interested in factual knowledge about Early Christian history and in the martyr as a historical figure. A general endeavor of the thesis is to situate the Ecclesiae militantis triumphi in relation to late sixteen-century representations of martyrdom, both Catholic and Protestant, as well as in relation to other contemporary Roman printed works.
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Goosens, Aline. « Les inquisitions modernes dans les Pays-Bas méridionaux, 1520-1633 : législation, compétence, répression ». Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212502.

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Livres sur le sujet "Christian heresies – Italy – History"

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Martin, John Jeffries. Venice's hidden enemies : Italian heretics in a renaissance city. Baltimore : Johns Hopkins University Press, 2003.

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Saracino, Mary. Heretics : A love story. Nashville, TN : Pearlsong Press, 2014.

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Craveri, Marcello. L' eresia : Dagli gnostici a Lefebvre, il lato oscuro del cristianesimo. Milano : A. Mondadori, 1996.

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Stoyanov, Yuri. The hidden tradition in Europe. London ; New York : Arkana, 1994.

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Fernández, Emilio Mitre. Ortodoxia y herejía entre la Antigüedad y el Medievo. Madrid : Cátedra, 2003.

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Milá, Ernesto. Guía de los cátaros : Ruta herética de España, Francia y Andorra. Barcelona : Martínez Roca, 1998.

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Gougaud, Henri. Les cathares et l'éternité. [Etrepilly] : Bartillat, 1997.

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Vaiani, Luisa Muraro. Guglielma e Maifreda : Storia di un'eresia femminista. Milano : La Tartaruga edizioni, 2003.

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Agustí, David. Los cátaros : El desafío de los humildes. Madrid : Sílex, 2006.

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Bylina, Stanisław. Ruchy heretyckie w średniowieczu. Wrocław : Zakład Narodowy im. Ossolińskich, 1991.

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Chapitres de livres sur le sujet "Christian heresies – Italy – History"

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Caffiero, Marina. « Jewish Culture and Christian Culture ». Dans The History of the Jews in Early Modern Italy, 99–133. London : Routledge, 2022. http://dx.doi.org/10.4324/9781003188445-9.

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Sapoznik, Alexandra, et Lluís Sales i Favà. « Wax, cash and the mass. Making candles affordable in late medieval economies ». Dans Datini Studies in Economic History, 455–574. Florence : Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0347-0.27.

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By the later middle ages wax had become an indispensable element in Christian religious observance, used throughout churches, liturgical services and lifecycle events. Wax was therefore both essential and ubiquitous. It was also valuable and easily re-cycled. This paper analyses the use, reuse and barter of wax in circular economies within cathedrals, monasteries and professional guilds in England and Italy. It further considers how the circulation of wax within and outside these institutions could act as a mechanism to cut expenses and potentially increase profits or provide opportunities for religious participation among even the very poor.
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Chris, Cook. « Early Heresies and Councils ». Dans The Routledge Companion to Christian History, 11–13. Routledge, 2020. http://dx.doi.org/10.4324/9780203099636-4.

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« Italy and Malta ». Dans Christian-Muslim Relations. A Bibliographical History. Volume 6 Western Europe (1500-1600), 395–601. BRILL, 2014. http://dx.doi.org/10.1163/9789004281110_007.

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« Italy and Malta ». Dans Christian-Muslim Relations. A Bibliographical History Volume 13 Western Europe (1700-1800), 819–969. BRILL, 2019. http://dx.doi.org/10.1163/9789004402836_010.

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Thomas, David, John Chesworth, Luis F. Bernabé Pons, Emanuele Colombo, Vincenzo Lavenia, Alain Messaoudi et Douglas Pratt. « Italy and Malta ». Dans Christian-Muslim Relations. A Bibliographical History Volume 21. South-western Europe (1800-1914), 527–819. BRILL, 2023. http://dx.doi.org/10.1163/9789004547568_010.

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Boulluec, Alain Le. « The Birth of Heresiology ». Dans The Notion of Heresy in Greek Literature in the Second and Third Centuries, 13—C1.P185. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198814092.003.0002.

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Abstract Justin Martyr marks a decisive shift in the history of heresiography. Although Clement of Rome and Ignatius of Antioch had criticized dissension in Christian circles in the early second century, Justin adopts and transforms the Greek habit of designating sects as αἱρέσεις. He argues that such sects, which he deems something other than Christian, are not merely the result of private choice, but rather stem from teachings that have demonic origins and are passed down in lines of human succession. Hegesippus, who must have known Justin’s Syntagma, as is evident from the similarity of their lists of heresies, argues in contrast to Justin that Christian heresies derive from Jewish heresies. We find that Justin Martyr is effectively the inventor of heresiological discourse, but that its forms and arguments shift already within the first few years after Justin writes.
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« 33. Ibn al-Athır on Sicilian Muslims Under Christian Rule : The Complete Treatment of History (twelfth century) translated from Arabic by Joshua Birk ». Dans Medieval Italy, 122–23. University of Pennsylvania Press, 2009. http://dx.doi.org/10.9783/9780812206067.122.

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Sossai, Mirko. « Catholicism and the Evolution of International Law Studies in Italy ». Dans A History of International Law in Italy, 215–33. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198842934.003.0009.

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Although there has been no Christian doctrine of international law in Italy, Catholicism still represented a source of inspiration for various scholars during the twentieth century when addressing the question of the foundations of international law. In a period of predominant positivism, alternative approaches, rooted in the universalistic view of the Catholic Church, sought to offer a narrative of the origins of international law, based on the idea of continuity with the ancient civitas christiana. This chapter seeks to assess how the scholarly debate took into account developments in the Catholic understanding of the role of law in the international community. Three key episodes are considered: the note of Pope Benedict XV qualifying the great war as ‘useless slaughter’; the ambivalent reaction of the Holy See to the birth of universal organizations; and the position of the Papacy vis-à-vis the Universal Declaration of Human Rights.
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Colombo, Emanuele, et Vincenzo Lavenia. « Introduction : Italy before and after Unification : Islam, Orientalism, Colonialism ». Dans Christian-Muslim Relations. A Bibliographical History Volume 21. South-western Europe (1800-1914), 25–55. BRILL, 2023. http://dx.doi.org/10.1163/9789004547568_004.

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