I Am Heresy - I Am Heresy (2012)

Decades ago, discussion of an impending global pandemic of obesity was thought of as heresy. But in the 1970s, diets began to shift towards increased reliance upon processed foods, increased away-from-home food intake, and increased use of edible oils and sugar-sweetened beverages. Reductions in physical activity and increases in sedentary behavior began to be seen as well. The negative effects of these changes began to be recognized in the early 1990s, primarily in low- and middle-income populations, but they did not become clearly acknowledged until diabetes, hypertension, and obesity began to dominate the globe. Now, rapid increases in the rates of obesity and overweight are widely documented, from urban and rural areas in the poorest countries of sub-Saharan Africa and South Asia to populations in countries with higher income levels. Concurrent rapid shifts in diet and activity are well documented as well. An array of large-scale programmatic and policy measures are being explored in a few countries; however, few countries are engaged in serious efforts to prevent the serious dietary challenges being faced.

I Am Heresy - I Am Heresy (2012)

Download Zip: https://urlcod.com/2vEBZF

But is it really the case that pre-fourth century Christians had no basis or standard by which they could distinguish heresy from orthodoxy? Were they really wandering around blind without a reliable guide? There are good reasons to doubt these claims. On the contrary, we shall argue here that early Christians would have had three solid guideposts as they navigated the doctrinal complexities of their faith:

McGrath ends Heresy with an exploration of the origins and development of heresy. Heresy, he argues, develops through 5 major strands, each of which usually involves turning theology towards: cultural norms, rational norms, social identity, religious accomodation, and ethical concerns (180ff). Heresies will continue to emerge as Christianity faces new challenges. Furthermore, orthodoxy is itself a process of ongoing development (221).

The point of the series was to describe why these heresies were rejected by the early church, but also to show how the process of struggling with each heresy helped to shape the development of orthodox Christian belief. So I opened the first article by saying,

What were the reasons behind the wide appeal of the Albigensian crusade? Is it justified to view the Albigensian crusade as part of the overall Capetian expansion? Did the Albigensian crusade manage to eradicate heresy in southern France?

I am not going to take sides on how to approach the subject of Modalism or Oneness Heresy . I know from experience that it can be very frustrating trying to point out a serious heresy to someone who sincerely believes that they are right . However it can also be very frustrating to someone who sincerely believes they are right when they are wrong if the comments are very judgemental .

There is no new heresy being created by anyone. Trinitarianism is not heresy and never has been. Modalism is heresy and has existed in a few different forms that I mentioned in the article. So check them out.

I do not like to put anyone down personally but I must say that the ignorance that I see on your Blog is incredible . I have noticed from my 15 years experience as a Oneness Pentecostal , that the people who tend to argue are the very people who have only studied what is taught in Oneness Pentecostal church organizations . It is hard to believe that some of those very organizations claim to represent the One True Church where very few people are going to be saved and yet they have so much heresy in addition to Modalism that it is actually sickening sometimes . I see many sincere people trying to live holy lives and yet they are trapped in heresy and telling people who believe in the Trinity that they are going to Hell .

She next moves into a brief presentation of conciliar and legal texts, which is quite useful. Especially interesting is her roundup of legal opinions and consultations about the various canonical and civil issues that crop up with regard to heresy. In most cases, legal opinions seemed to conform with lay feelings toward heresy. What was important was not what a person believed, but rather how he acted. The interaction with the community gave the necessary clues for implication in a heretical movement.

Although her examination of inquisitorial registers themselves is brief, her investigation of inquisition manuals is far more extensive, with a systematic breakdown of their various approaches to heresy. One wishes that there would have been more consideration of various hagiographical sources, including lesser-known saints, as well as a discussion of antiheretical sermons of the 1200s; however her focus on inquisition-specific literature allows a deeper analysis of the sources she does cover.

Sackville brings all of her previous readings of antiheretical texts to bear in chapter 5, which offers a textual examination of various ways in which ecclesiastical writers sought to understand heresy. In the end, Sackville shows a remarkable respect for her sources and subjects, churchman and heretic alike:

[A] reading that sees the heresy represented in the Catholic tradition as entirely and deliberately constructed has to deny the range and variety of the surviving corpus of material in order to do so. . . [W]hile the contents (of the literature) are affected by central ideas, they are not invented by them. 2ff7e9595c