The Origin of Heresy: A History of Discourse in Second Temple Judaism and Early Christianity (Routledge Studies in Religion), by Robert M. Royalty
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Heresy is a central concept in the formation of Orthodox Christianity. Where does this notion come from? This book traces the construction of the idea of ‘heresy’ in the rhetoric of ideological disagreements in Second Temple Jewish and early Christian texts and in the development of the polemical rhetoric against ‘heretics,’ called heresiology. Here, author Robert Royalty argues, one finds the origin of what comes to be labelled ‘heresy’ in the second century. In other words, there was such as thing as ‘heresy’ in ancient Jewish and Christian discourse before it was called ‘heresy.’ And by the end of the first century, the notion of heresy was integral to the political positioning of the early orthodox Christian party within the Roman Empire and the range of other Christian communities.
This book is an original contribution to the field of Early Christian studies. Recent treatments of the origins of heresy and Christian identity have focused on the second century rather than on the earlier texts including the New Testament. The book further makes a methodological contribution by blurring the line between New Testament Studies and Early Christian studies, employing ideological and post-colonial critical methods.
The Origin of Heresy: A History of Discourse in Second Temple Judaism and Early Christianity (Routledge Studies in Religion), by Robert M. Royalty- Amazon Sales Rank: #2461743 in Books
- Brand: Royalty, Robert M.
- Published on: 2015-06-25
- Released on: 2015-06-25
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .56" w x 5.98" l, .0 pounds
- Binding: Paperback
- 246 pages
Review "Royalty . . . carefully articulates his theory and supports it with erudition and skill. . . . In summary, this book is a learned, wide-ranging, and sophisticated contribution to the study of early Christianity. The emphasis upon politics and rejection complements that upon doctrine. Even where one questions Royalty's thesis, the questions are important and enriching. As the pendulum continues to swing, these ideas will have to be considered." Joseph Azize, University of Notre Dame, Review of Biblical Literature
"Royalty persuasively makes his case and invites further work in the archaeological site he has begun to dig in this study. Any further discussion of the origins of heresy in early Christian discourse, especially amongst those who continue to champion Justin Martyr as its originator, will need to take into consideration these important arguments." – Harry O. Maier, Church History
"Royalty has produced a closely argued and clearly articulated book. He utilizes Foucauldian discourse analysis to present a persuasive reconstruction of the genealogy of the concept of heresy and the genre of Christian heresiography. That he has done so without the obfuscation one sometimes encounters in works that employ such analysis is refreshing, and a tribute to his scholarship. The book is a worthy contribution to the study of early Christianity and the history of ideas." – Jonathan Kearney, Journal for the Study of the New Testament
"In summary, this book is a learned, wide-ranging, and sophisticated contribution to the study of early Christianity. The emphasis upon politics and rejection complements that upon doctrine. Even where one questions Royalty’s thesis, the questions are important and enriching. As the pendulumcontinues to swing, these ideas will have to be considered." – Joseph Azize, University of Notre Dame, Society of Biblical Literature
"This exciting and original book makes a significant contribution to our understanding of the formation of Christian communities in the first two centuries. Royalty’s work demonstrates that heresiology, the rhetoric of demonized difference, shaped Christian identities from the start, even before we have thought Christians invented ‘heresy.’ Anyone interested in the origins of ‘orthodoxy’ and ‘heresy’ should read this book." – David Brakke, Indiana University, USA
"An important new book by Robert M. Royalty Jr. points out that Christian heresy did not emerge when some misguided Christians deviated from a 'pure' and 'original' orthodoxy. 'Orthodoxy' did not precede 'heresy.' Instead, diversity marks Christianity as far back as we can see. Those who claimed an orthodox identity invented heresy by labeling others as deviant. Some Christians began identifying other Christians as 'false teachers' or 'heretics' in the attempt to privilege their own way as 'orthodox.' ...This book performs the valuable function of reminding us that heresy is not a matter of doctrinal error so much as a political and rhetorical invention on the part of those who insist their way is the one 'true' way." – Greg Carey, Lancaster Theological Seminary, USA in Huffington Post Religion
About the Author Robert Royalty is Professor of Religion at Wabash College (Indiana, USA). He is the author of The Streets of Heaven: The Ideology of Wealth in the Apocalypse of John and scholarly articles on the New Testament and early Christianity.
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3 of 3 people found the following review helpful. A Tremendous Work of Scholarship By Todd Berzon This is a tremendous book that deserves a wide readership. Robert Royalty has made an invaluable contribution to the field of Christian Origins by showing that the discourse of heresy was not, in fact, an invention of the early Christian apologists (i.e. Justin Martyr), but rather that it was embedded within the New Testament itself. The book, which treats heresy as a discourse/rhetorical construct (rather than a simple and vague "historical" phenomenon), explains in precise but comprehensible detail the ways in which the writers of the New Testament (primarily) marshal the language of political difference to produce the foundations for the Christian turn (i.e. reconceptualization) of the once neutral term heresy. Royalty's book is informed by a sophisticated yet clear theoretical foundation, which conceives of the discourse of heresy as a tool of ideological hegemony. He uses this framework in his readings of various books of the New Testament as well as the letters of Ignatius, Polycarp, the Gospel of Judas, and the Gospel of Mary. His argument is convincing from start to finish. It is an especially useful work for scholars of later periods, who will be benefit from seeing many of the heresiological themes of late antiquity already present in Second Temple Judaism and the early Jesus movement. Royalty's book has the added advantage of being both immensely learned and immensely accessible. The ideas are clear and unencumbered by unnecessary prose. It would make an ideal book for advanced undergraduates or graduate students. Royalty has produced a real triumph of scholarship.
0 of 0 people found the following review helpful. Close But Only Most of the Cigar By William H. Brown Robert M. Royalty Jr. The Origin of Heresy: A History of Discourse in Second Temple Judaism and Early Christianity. Routledge Studies in Religion 18. New York, NY: Routledge, 2014, 233 pp., $48.95 (paperback).*I’d like to express my gratitude to Routledge for providing a review copy in exchange for my honest opinion.The Origin of Heresy by Robert M. Royalty Jr. explores the discursive rhetoric of difference in the Second Temple Judaism and early orthodox Christianity in order to draw out the heresiological patterns which became the norm in later “orthodox” Christianity. Importantly he approaches the emergence of Christianity not from the classic tenet of Christian historiography, namely “that unity and doctrinal purity preceded divisions, that truth precedes error” (10); rather, he presupposes many early Christianities in agreement with the Bauer thesis. Christian variety resulted in a project of political hegemony and unity. Along this hope for political hegemony and unity, Royalty draws out how the rhetoric of heresy, discourse which negotiates religious difference, functioned in early communities and eventually developed into Christian identity.Part I draws out the discursive foundations and developments of heresy through rhetoric of difference from the Hebrew Bible to the most fully formed rhetoric in the Gospel from Matthew’s community. Various sources attest to differing approaches to the rhetoric of difference. Ancient Israelite literature often presents prophetic conflict. More often than not, the response is a push for ideological unity, reconciliation, and restoration, rhetoric responses to difference which early Christianity lacked. Developments in the Dead Sea Scrolls, Daniel, and the Hasmonean conflict represent, for Royalty, a shift into key rhetorical features for early Christianity: doxography of error, dualistic eschatology, excommunication based on doctrine, apocalyptic condemnation of opponents, rejection of alternative view points, and the “True Israel”.With theses rhetorical features, he examines how rhetoric of difference for John the Baptizer and Jesus functioned politically, illustrating that heresy “was an intrinsic part of the origins of what eventually came to be Christianity” (63). Problematic, though, is his clean distinction between political and religious. Royalty even mentions the discussion of whether or not John’s message was political or religious. Such statement occur consistently throughout the work, assuming a clean division between political and religious. His methodology, though, does not thoroughly explore that distinction by which he analyzes the rhetoric of difference. Brent Nongbri in Before Religion (Yale University Press, 2015) provides a valuable statement on how politics and religion were one in antiquity, in contrast to modern conceptions of religion: “episodes that modern authors have identified as ancint “religion” have turned out to involve discourses that ancient authors themselves seem to have understood primarily in ethnic or civic terms” (63). That said, to label Jesus and John’s rhetoric as “political”, and even later texts by the same token, he does a disservice the cognitive world of the text, a world in which clear distinction between religion and politics was not evident.Following discussion of Jesus and John, he proceeds to Paul and his rhetoric of difference. Through this analysis, Royalty draws out four significant ways in which Paul contributed to Christian heresiology: homonoai, a Roman political ideology for unity; apocalyptic dualism that negated opponents; value of apostolic tradition and “correct” interpretation; and demonization of opponents. These became fundamentals to Christian heresiology a later discursive moves expand the foundations to appeals to Roman imperialism.Having explored historical Jesus, Chapter Five examines the Gospels as narratives of exlcusion, drawing also on the Gospel of Thomsas, Q, and the Didaches to trace the rhetoric of conflict. He notes four major rhetorical features: ideology of apocalyptic judgement, dualistic worldview, polemics against opponents with doxography of their beliefs, and contested issues about the identity of Israel. These four elements along with the Gopsel of Thomas demonstrate the wide ideological spectrum in early Christianity.Part II examines the internal and external political functions of the notion of heresy in Orthodox tradition. First, through traditions in Colossians, the Pastoral Epistles, Revelate, the Johannnine, Ignatius, Polycarp, the Gospel of Mary and the Gopsel of Judas, Royalty explores how early Christianity policed Orthodoxy through political rhetoric of difference. Each of these documents testify “to ideological differences within early Christian communities. These different approaches to difference, however, identity orthodox heresiology as a unique strategy” (146). This ideology is explicitly imperialistic discourse, utilized as orthodox Christianity sought hegemony in the church and people.As a result of the delay of the parousia, an apologia to Rome, and the ideology of church unity effacing difference, Chapter eight notes the discursive development of heresiology into a form of Christian imperialism, especially notable through Luke-Act’s silence about the diversity of early Christianities. All in all, Royalty’s work demonstrates how early Christianity utilized the rhetoric of heresy as a strategy to dealing with difference and internal and external boundaries. So, rather than approaching early Christianity through the typical lens of orthodoxy, Royalty’s reading offers a new and unique approach to the New Testament, namely one that evaluates “the discursive origins of Christianity and orthodoxy in the political context of competing Christianities in the first and second century” (176).As a whole there is no doubt that Royalty approaches early Christianity from a unique angle. His analysis is beneficial in that it better illustrates the breadth of early Christianity and later Christianities discursive origins through the rhetoric of difference. Yet the work seems to be too narrow in its use of Second Temple Period literature and the Hebrew Bible. His rhetoric of difference in Israel (Chapter Two) is limited to Jeremiah, a test case in 1 Kings, and Deuteronomy. Discourse about Second Temple Period literature is limited to 4 Ezra, Daniel, the Dead Sea Scrolls, and Maccabees. In order to truly establish the origins of orthodox Christian heresiological traditions, it is necessary to explore more of the breadth of literary resources available, from both the Pseudepigrapha and Hebrew Bible.Another contention I hold has to do with my critique about the distinction between political and religious. In his discussion about Pharisees and scribes in the Gospel of Matthew, Royalty never touches on the political relationship between the temple leadership and Roman rule. Because the Temple was the center of Jewish worship, it was key to maintaining peace and unity through the Judean province. Royalty only focuses on the religious disagreements between the Pharisees and Jesus. By ignoring the political nature of the Temple leadership and its relationship to Roman leadership, the text, namely the Gospel of Matthew, is misrepresented as being solely about religious disagreement.In conclusion, while Royalty’s approach and work is valuable to studies of early Christianity, it is more of a launchpad for further studies than a work that will establish important precedents in the study of early Christianity. I do recommend it for studies on heresy and early Christianity, but only with the qualifier that its arguments need to be clarified and expanded.
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