Erezie (Romanian Wikipedia)

Analysis of information sources in references of the Wikipedia article "Erezie" in Romanian language version.

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archive.org

Bart Ehrman - The History of the Bible: The Making of the New Testament Canon The Teaching Company, Lecția nr. 11.
Bart Ehrman - The History of the Bible: The Making of the New Testament Canon The Teaching Company, Lecția nr. 4.

books.google.com

Stockwell, Robert; Minkova, Donka (5 iulie 2001). English Words: History and Structure. Cambridge University Press. p. 144. ISBN 978-0-521-79362-9.
Thompson, Jay E. (1 septembrie 2009). A Tale of Five Cities: A History of the Five Patriarchal Cities of the Early Church. Wipf and Stock Publishers. p. 138. ISBN 978-1-4982-7447-0.
Escribano Paño, María Victoria (2010). „Chapter Three. Heretical texts and maleficium in the Codex Theodosianum (CTh. 16.5.34)”. În Richard Lindsay Gordon; Francisco Marco Simón. Magical Practice in the Latin West: Papers from the International Conference Held at the University of Zaragoza, 30 Sept. – 1st Oct. 2005. BRILL. pp. 135–136. ISBN 90-04-17904-6.

cambridge.org

Hopkins 2017, p. 457. : But, per contra, it is extremely difficult for dispersed and prohibited house cult-groups and communities to maintain and enforce common beliefs and common liturgical practices across space and time in pre-industrial conditions of communications.⁴³ The frequent claims that scattered Christian communities constituted a single Church was not a description of reality in the first two centuries AD, but a blatant yet forceful denial of reality. What was amazing was the persistence and power of the ideal in the face of its unachievability, even in the fourth century. On a local level, it is also unlikely that twenty households in a typical community, let alone a dozen households in a house cult-group, could maintain even one full-time, non-earning priest. Perhaps a group of forty households could, especially if they had a wealthy patron. But for most Christian communities of this size, a hierarchy of bishop and lesser clergy seems completely inappropriate. Hopkins, Keith (2 noiembrie 2017). „12 - Christian Number and its implications”. În Kelly, Christopher. Sociological Studies in Roman History. Cambridge University Press. p. 442. doi:10.1017/cbo9781139093552.014.

dansiserman.wordpress.com

„O istorie a ereziilor – de Harold Brown”. Dan Siserman. Accesat în 26 decembrie 2023.

doi.org

Hopkins 2017, p. 457. : But, per contra, it is extremely difficult for dispersed and prohibited house cult-groups and communities to maintain and enforce common beliefs and common liturgical practices across space and time in pre-industrial conditions of communications.⁴³ The frequent claims that scattered Christian communities constituted a single Church was not a description of reality in the first two centuries AD, but a blatant yet forceful denial of reality. What was amazing was the persistence and power of the ideal in the face of its unachievability, even in the fourth century. On a local level, it is also unlikely that twenty households in a typical community, let alone a dozen households in a house cult-group, could maintain even one full-time, non-earning priest. Perhaps a group of forty households could, especially if they had a wealthy patron. But for most Christian communities of this size, a hierarchy of bishop and lesser clergy seems completely inappropriate. Hopkins, Keith (2 noiembrie 2017). „12 - Christian Number and its implications”. În Kelly, Christopher. Sociological Studies in Roman History. Cambridge University Press. p. 442. doi:10.1017/cbo9781139093552.014.

google.nl

books.google.nl

Ehrman, Bart (1993). „The Text of Scripture in an Age of Dissent: Early Christian Struggles for Orthodoxy”. The Orthodox Corruption of Scripture. The Effect of Early Christological Controversies on the Text of the New Testament (în engleză). New York: Oxford University Press. p. 5. ISBN 978-0-19-510279-6.
Pearson, Birger A. (2012). The Emergence of the Christian Religion: Essays on Early Christianity. Wipf and Stock Publishers. p. 177. ISBN 978-1-7252-3229-7. Accesat în 23 septembrie 2022.
Windon, Brad (2007). Penner, Todd C.; Vander Stichele, Caroline, ed. Mapping Gender in Ancient Religious Discourses. Biblical Interpretation Series. Brill. p. 462. ISBN 978-90-04-15447-6. Accesat în 23 septembrie 2022.
Cahana-Blum, Jonathan (2018). Wrestling with Archons: Gnosticism as a Critical Theory of Culture. Lexington Books. p. 157-158. ISBN 978-1-4985-6629-2. Accesat în 23 septembrie 2022.
Ehrman, Bart (2005) [2003]. Lost Christianities: The Battle for Scripture and the Faiths We Never Knew (în engleză). New York: Oxford University Press. p. 176. ISBN 978-0-19-514183-2. Accesat în 26 iulie 2010. As a result of this ongoing scholarship, it is widely thought today that proto-orthodoxy was simply one of many competing interpretations of Christianity in the early church. It was neither a self-evident interpretation nor an original apostolic view. The apostles, for example, did not teach the Nicene Creed or anything like it. Indeed, as far back as we can trace it, Christianity was remarkably varied in its theological expressions.

web.archive.org

Dr. Rodney J. Decker, "The Rehabilitation of Heresy: “Misquoting” Earliest Christianity: Part 1" The Journal of Ministry and Theology JMAT 13:1, primăvara lui 2009, pp. 30-63. Citat: „And he spoke a parable unto them, saying, there once was a certain man named Joe. He taught many things which were quite different from things taught by his contemporaries. Those who heard him were impressed with his wisdom. Some even thought he was more than a mere man. After he died his ideas were developed by other people, not all of whom were as insightful as Joe. As a result, many divergent groups developed in different places, each claiming to represent Joe’s “true” teaching, despite the fact that they taught very different things and had very different views as to who Joe was. This continued for several centuries, but eventually one of the groups, the Joeists, was able to dominate the others through political savvy, lots of cash, administrative skill, and outright force. Once they had achieved power, the Joeists ruthlessly persecuted the other groups, destroyed their writings, and sought to obliterate their very memory. The winners in this very nasty ideological war then proceeded to rewrite history to make it appear as if the Joeists had been the only group in existence from the very beginning. They revised the early documents that told about Joe to make them sound like Joe taught exactly what the Joeists believed. They compiled these modified documents into an official literary corpus and allowed people to read only from this sanctioned anthology. In addition they wrote very strict definitions as to what people were allowed to believe and say about Joe. And so Joeism became a new world religion, spreading across the planet, but always tightly controlled by the original leaders in Joeville.”