From the second to the twentieth centuries, the reigning historiographic model of Christian history understood orthodoxy as early, pure, and true, and heresy as late, deviant, and false. Ever since Walter Bauer's Orthodoxy and Heresy in Earliest Christianity overturned the traditional model by arguing that in some geographic locations, heresy preceded orthodoxy, scholars of early Christianity have struggled to describe the phenomena of orthodoxy and heresy. The most popular set of approaches, informed by discourse theory, imagines orthodoxy and heresy as historically contingent notions that first arise in second-century Christian circles, where they were used to negotiate and articulate self-identity vis-a-vis notions of both Judaism and paganism. Other approaches include the use of “proto-orthodox” terminology as a signifier for the doctrinal party platform that was eventually victorious; attempts to detect social or popular movements beneath heresiological reports; and the outright attempt to repudiate the Bauer thesis.

中文翻译：

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早期基督教研究中的正统和异端方法

从第二世纪到第二十世纪，在位的基督教历史史学模型将正统理解为早期，纯正和真实，将异端理解为晚期，偏差和错误。自从沃尔特·鲍尔（Walter Bauer）的《最早的基督教中的正统和异端论》通过主张在某些地理位置，异端论先于正统论而推翻了传统模式之后，早期基督教的学者就一直在努力描述正统和异端现象。在话语理论的指导下，最流行的一套方法将正统和异端想象为历史上偶然的概念，它们首先出现在第二世纪的基督教圈子中，在这些圈子中，它们被用来就两种犹太教的概念进行谈判和表达自我认同。和异教。其他方法包括使用“正统的”术语作为教义的政党平台的标志，最终取得胜利；试图在病态学报告下发现社会或民众运动；并彻底否定了鲍尔论点。