Pax Christi Bro's & Sis', I came across these peaces of evidence and understanding of the word of heresy, just thought Id post it for all to use a reference or whatever.
A. An opinion or a doctrine at variance with established religious beliefs,
especially dissension from or denial of Roman Catholic dogma by a
professed believer or baptized church member.
[Middle English heresie, from Old French, from Late Latin haeresis, from Late Greek hairesis, from Greek, a choosing, faction, from haireisthai, to choose, middle voice of hairein, to take.]
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Source: The American Heritage® Dictionary of the English Language, Fourth Edition
Copyright © 2000 by Houghton Mifflin Company.
Published by Houghton Mifflin Company. All rights reserved.
heresy
\Her"e*sy\, n.; pl. Heresies. [OE. heresie, eresie, OF. heresie, iresie, F. h['e]r['e]sie, L. haeresis, Gr. ? a taking, a taking for one's self, choosing, a choice, a sect, a heresy, fr. ? to take, choose.]
Source: Webster's Revised Unabridged Dictionary, © 1996, 1998 MICRA, Inc.
heresy
n 1: any opinions or doctrines at variance with the official or orthodox position [syn: unorthodoxy, heterodoxy] [ant: orthodoxy] 2: a belief that rejects the orthodox tenets of a religion [syn: unorthodoxy]
Source: WordNet ® 1.6, © 1997 Princeton University
heresy
from a Greek word signifying (1) a choice, (2) the opinion chosen, and (3) the
sect holding the opinion. In the Acts of the Apostles (5:17; 15:5; 24:5, 14;
26:5) it denotes a sect, without reference to its character. Elsewhere,
however, in the New Testament it has a different meaning attached to it. Paul
ranks "heresies" with crimes and seditions (Gal. 5:20). This word also denotes
divisions or schisms in the church (1 Cor. 11:19). In Titus 3:10 a "heretical
person" is one who follows his own self-willed "questions," and who is to be
avoided. Heresies thus came to signify self-chosen doctrines not emanating from
God (2 Pet. 2:1).
New Advent: Heresy
II. DISTINCTIONS
III. DEGREES OF HERESY
VI. CHRIST, THE APOSTLES, AND THE FATHERS ON HERESY
A. An opinion or a doctrine at variance with established religious beliefs,
especially dissension from or denial of Roman Catholic dogma by a
professed believer or baptized church member.
- Adherence to such dissenting opinion or doctrine.
- <LI type=a>A controversial or unorthodox opinion or doctrine, as in politics, philosophy, or science.
- Adherence to such controversial or unorthodox opinion.
[Middle English heresie, from Old French, from Late Latin haeresis, from Late Greek hairesis, from Greek, a choosing, faction, from haireisthai, to choose, middle voice of hairein, to take.]
[Buy it]
Source: The American Heritage® Dictionary of the English Language, Fourth Edition
Copyright © 2000 by Houghton Mifflin Company.
Published by Houghton Mifflin Company. All rights reserved.
heresy
\Her"e*sy\, n.; pl. Heresies. [OE. heresie, eresie, OF. heresie, iresie, F. h['e]r['e]sie, L. haeresis, Gr. ? a taking, a taking for one's self, choosing, a choice, a sect, a heresy, fr. ? to take, choose.]
Source: Webster's Revised Unabridged Dictionary, © 1996, 1998 MICRA, Inc.
heresy
n 1: any opinions or doctrines at variance with the official or orthodox position [syn: unorthodoxy, heterodoxy] [ant: orthodoxy] 2: a belief that rejects the orthodox tenets of a religion [syn: unorthodoxy]
Source: WordNet ® 1.6, © 1997 Princeton University
heresy
from a Greek word signifying (1) a choice, (2) the opinion chosen, and (3) the
sect holding the opinion. In the Acts of the Apostles (5:17; 15:5; 24:5, 14;
26:5) it denotes a sect, without reference to its character. Elsewhere,
however, in the New Testament it has a different meaning attached to it. Paul
ranks "heresies" with crimes and seditions (Gal. 5:20). This word also denotes
divisions or schisms in the church (1 Cor. 11:19). In Titus 3:10 a "heretical
person" is one who follows his own self-willed "questions," and who is to be
avoided. Heresies thus came to signify self-chosen doctrines not emanating from
God (2 Pet. 2:1).
New Advent: Heresy
II. DISTINCTIONS
[font=verdana,arial,helvetica]quote:[/font] Heresy differs from apostasy. The apostate a fide abandons wholly the faith of Christ either by embracing Judaism, Islamism, Paganism, or simply by falling into naturalism and complete neglect of religion; the heretic always retains faith in Christ. Heresy also differs from schism. Schismatics, says St. Thomas, in the strict sense, are they who of their own will and intention separate themselves from the unity of the Church. The unity of the Church consists in the connection of its members with each other and of all the members with the head. Now this head is Christ whose representative in the Church is the supreme pontiff. And therefore the name of schismatics is given to those who will not submit to the supreme pontiff nor communicate with the members of the Church subject to him. Since the definition of Papal Infallibility, schism usually implies the heresy of denying this dogma. Heresy is opposed to faith; schism to charity; so that, although all heretics are schismatics because loss of faith involves separation from the Church, not all schismatics are necessarily heretics, since a man may, from anger, pride, ambition, or the like, sever himself from the communion of the Church and yet believe all the Church proposes for our belief (II-II, Q. xxix, a. 1). Such a one, however, would be more properly called rebellious than heretical.
III. DEGREES OF HERESY
[font=verdana,arial,helvetica]quote:[/font] Both matter and form of heresy admit of degrees which find expression in the following technical formula of theology and canon law. Pertinacious adhesion to a doctrine contradictory to a point of faith clearly defined by the Church is heresy pure and simple, heresy in the first degree. But if the doctrine in question has not been expressly "defined" or is not clearly proposed as an article of faith in the ordinary, authorized teaching of the Church, an opinion opposed to it is styled sententia haeresi proxima, that is, an opinion approaching heresy. Next, a doctrinal proposition, without directly contradicting a received dogma, may yet involve logical consequences at variance with revealed truth. Such a proposition is not heretical, it is a propositio theologice erronea, that is, erroneous in theology. Further, the opposition to an article of faith may not be strictly demonstrable, but only reach a certain degree of probability. In that case the doctrine is termed sententia de haeresi suspecta, haeresim sapiens; that is, an opinion suspected, or savouring, of heresy (see CENSURES, THEOLOGICAL).
VI. CHRIST, THE APOSTLES, AND THE FATHERS ON HERESY
[font=verdana,arial,helvetica]quote:[/font] Heresy, in the sense of falling away from the Faith, became possible only after the Faith had been promulgated by Christ. Its advent is clearly foretold, Matt., xxiv, 11, 23-26: " . . . many false prophets shall rise. and shall seduce many. . . . Then if any man shall say to you: Lo here is Christ, or there, do not believe him. For there shall rise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect. Behold I have told it to you, beforehand. If therefore they shall say to you: Behold he is in the desert, go ye not out: Behold he is in the closets, believe it not. "Christ also indicated the marks by which to know the false prophets: "Who is not with me is against me" (Luke, xi, 23); "and if he will not hear the Church let him be to thee as the heathen and the publican" (Matt., xviii, 17); "he that believeth not shall be condemned" (Mark, xvi, 16). The Apostles acted upon their Master's directions. All the weight of their own Divine faith and mission is brought to bear upon innovators. "If any one", says St.Paul, "preach to you a gospel, besides that you have received, let him be anathema" (Gal., i, 9). To St. John the heretic is a seducer, an antichrist, a man who dissolves Christ (I John, iv, 3; II John, 7); "receive him not into the house nor say to him, God speed you" (II John, 10). St. Peter, true to his office and to his impetuous nature, assails them as with a two-edged sword: " . . . lying teachers who shall bring in sects of perdition, and deny the Lord who bought them: bringing upon themselves swift destruction . . . These are fountains without water, and clouds tossed with whirlwinds, to whom the mist of darkness is reserved" (II Pet., ii, 1, 17). St. Jude speaks in a similar strain throughout his whole epistle. St. Paul admonishes the disturbers of the unity of faith at Corinth that "the weapons of our warfare . . . are mighty to God unto the pulling down of fortifications, destroying counsels, and every height that exalteth itself against the knowledge of God . . . and having in readiness to revenge all disobedience" (II Cor., x, 4, 5, 6).
What Paul did at Corinth he enjoins to be done by every bishop in his own church. Thus Timothy is instructed to "war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith. Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme" (I Tim., i, 18-20). He exhorts the ancients of the Church at Ephesus to "take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the Church of God, . . . I know that, after my departure, ravening wolves will enter in among you, not sparing the flock . . . Therefore watch, . . ." (Acts, xx. 28, 29, :31). "Beware of dogs", he writes to the Philippians (iii, 2), the dogs being the same false teachers as the "ravening wolves". The Fathers show no more leniency to perverters of the faith. A Protestant writer thus sketches their teaching (Schaff-Herzog, s. v. Heresy): "Polycarp regarded Marcion as the first-born of the Devil. Ignatius sees in heretics poisonous plants, or animals in human form. Justin and Tertullian condemn their errors as inspirations of the Evil One; Theophilus compares them to barren and rocky islands on which ships are wrecked; and Origen says, that as pirates place lights on cliffs to allure and destroy vessels in quest of refuge, so the Prince of this world lights the fires of false knowledge in order to destroy men. [Jerome calls the congregations of the heretics synagogues of Satan (Ep. 123), and says their communion is to be avoided like that of vipers and scorpions (Ep. 130).]" These primitive views on heresy have been faithfully transmitted and acted on by the Church in subsequent ages. There is no break in the tradition from St. Peter to Pius X.
What Paul did at Corinth he enjoins to be done by every bishop in his own church. Thus Timothy is instructed to "war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith. Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme" (I Tim., i, 18-20). He exhorts the ancients of the Church at Ephesus to "take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the Church of God, . . . I know that, after my departure, ravening wolves will enter in among you, not sparing the flock . . . Therefore watch, . . ." (Acts, xx. 28, 29, :31). "Beware of dogs", he writes to the Philippians (iii, 2), the dogs being the same false teachers as the "ravening wolves". The Fathers show no more leniency to perverters of the faith. A Protestant writer thus sketches their teaching (Schaff-Herzog, s. v. Heresy): "Polycarp regarded Marcion as the first-born of the Devil. Ignatius sees in heretics poisonous plants, or animals in human form. Justin and Tertullian condemn their errors as inspirations of the Evil One; Theophilus compares them to barren and rocky islands on which ships are wrecked; and Origen says, that as pirates place lights on cliffs to allure and destroy vessels in quest of refuge, so the Prince of this world lights the fires of false knowledge in order to destroy men. [Jerome calls the congregations of the heretics synagogues of Satan (Ep. 123), and says their communion is to be avoided like that of vipers and scorpions (Ep. 130).]" These primitive views on heresy have been faithfully transmitted and acted on by the Church in subsequent ages. There is no break in the tradition from St. Peter to Pius X.
