Published online by Cambridge University Press: 10 June 2011
First published in 1934, Walter Bauer's Rechtgläubigkeit und Ketzerei im ältesten Christentum warned against simply equating the words “orthodoxy” and “heresy” with the notions of majority and minority and with the process of deviation from correct belief to wrong belief. Bauer sought to show that in the first two Christian centuries orthodoxy and heresy did not stand in relation to one another as primary and secondary. He tried to prove that in many regions what came to be known in the ecclesiastical tradition as “heresy” was in fact the original manifestation of Christianity. For example, according to Bauer, the major figures in earliest Christianity at Edessa were the “heretics” Marcion, Bar Daisan, and Mani. In Egypt a gnostic form of Christianity appears to have been dominant before A.D. 200, and in Asia Minor “orthodox” leaders such as Ignatius and Polycarp waged only moderately successful battles against gnosticism and judaizing Christianity.
1 It appeared as volume 10 in the series BHTh=Beiträge zur historischen Theologie (Tübingen: Mohr-Siebeck, 1934).
2 Orthodoxy and Heresy in Earliest Christianity (Philadelphia: Fortress, 1971). The British edition was published by SCM of London in 1972.Google Scholar
3 “Walter Bauer-Exeget, Philologe und Historiker. Zum 100. Geburtstag am 8. 8. 1977,” NovT 20 (1978) 75–80.
4 “That Dictionary Man, Walter Bauer,” Ashland Theological Bulletin 6 (1973) 3–11.Google Scholar
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6 “Some Reflections on the Unity of the New Testament,” Studies in Religion/Sciences Religieuses 8 (1979) 143–52.CrossRefGoogle Scholar
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9 “From Greek Hairesis to Christian Heresy,” Early Christian Literature and the Classical Intellectual Tradition. In honorem Robert M. Grant (ed. Schoedel, W. R. and Wilken, R. L.; Théologie historique 54; Paris: Beauchesne, 1979) 101–16.Google Scholar
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18 Unity and Diversity in the New Testament. An Inquiry into the Character of Earliest Christianity (Philadelphia: Westminster, 1977Google Scholar). This is a sequel in Dunn's, Jesus and the Spirit. A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament (Philadelphia: Westminster, 1975).Google Scholar
19 “GNŌMAI DIAPHORO1: The Origin and Nature of Diversification in the History of Early Christianity,” HTR 58 (1965) 279–318Google Scholar; reprinted in Robinson, James M. and Koester, Helmut, Trajectories through Early Christianity (Philadelphia: Fortress, 1971) 114–57. In the epilogue to Trajectories, Koester wrote: “Walter Bauer was right when he singled out particular regions for his description of orthodoxy and heresy (p. 273).” The significance of Koester's article was discussed by Strecker and Kraft in pp. 309–10 of the English translation.Google Scholar
20 The Gnostic Gospels (New York: Random House, 1979).Google Scholar
21 The same point is made by Drijvers, H. J. W. in “Rechtgläubigkeit und Ketzerei im ältesten syrischen Christentum,” Symposium Syriacum 1972 (Orientalia Christiana Analecta 197; Rome: Pontificum Institutum Orientalium Studiorum, 1974) 291–310.Google Scholar
22 See my article, “Sociological Concepts and the Early Church: A Decade of Research,” TS 41 (1980) 181–90Google Scholar. See also Scroggs, Robin, “The Sociological Interpretation of the New Testament: The Present State of Research,” NTS 26 (1979–1980) 164–79.Google Scholar