Heresy is not new; it was recognized and dealt with by the apostles. And heresy always causes perplexity and confusion. The minister of a congregation plagued with this theological disease is perplexed as to how to meet it, and his parishioners are confused by the variant interpretations of Scripture that are the reasonable product of heretics.
To ignore heresy would prove disastrous to the organization troubled with this cancerlike activity. The entire body would be injured, with perhaps fatal results. If a group wishes to maintain its distinctive characteristics, heresy must be met and conquered. Since heresy must be dealt with, the problem to be considered is that of method.
Development of the Term
In order properly to understand the meaning of the term it is necessary to trace its usage and development. The word is derived from the Greek aipeoig.1 Herodotus used it when referring to the capture of Babylon by Darius. Translated it reads, "After the taking of Babylon, Darius himself marched against the Scythians."2 The term here means "a taking."
Josephus used the term when referring to "three heresies of the Jews," which were the Pharisees, the Sadducees, and the Essenes, the three most famous sects of the Jews.3 To Josephus the term "heresy" means the same as the term "sect" does to us; that is, a body of per sons separating themselves from others.
The same word aiQeoig is translated sect in Acts 15:5 and 26:5 when referring to the Pharisees, and in Acts 5:17 when referring to the Sadducees. The Christians were designated5 in Rome when Paul met the Jews there. Acts 28:22 tells of the incident, and the word is translated sect in the Authorized Version. Paul was designated the "ringleader of the sect [aieeastog] of the Nazarenes" by Tertullus during the trial before Felix, as recorded in Acts 24:5, and in verse 14 Paul states during his defense that he worshiped God "after the way which they call heresy [aiQeaiv]."
From this usage during the days of the apostles, the term came to mean a party, a division, a sect, without any indication of censure. "The Greeks commonly used this term to describe the schools into which their philosophers were divided." *
Paul, in writing to the Corinthians, states that he had heard there were "divisions" (margin, "schisms") among them, and reasons that there "must also be heresies [margin, "sects"] among you." 5 The word cs/iafiaTa is used for divisions and the word is used for heresies.
When Paul wrote to the members of the church in Galatia, in Galatians 5:19, 20, he classed heresy with "works of the flesh." Here the term heresy begins to have a meaning related to a choice made by the individual, for these works are the product of the will or desire of man. "Its secondary meaning is 'choice,' 'preference.' "6 Peter warned, in his second epistle to the early Christians (2 Peter 2:1), that false teachers would come among them, bringing "damnable heresies" (alp£0£ig). This prophecy indicates that those bringing the heresies would be destroyed. Peter's use of the term indicates he understood heresy to mean "false teachings." Heresy was something to shun.7 In this usage the term begins to be applied to certain teachings and beliefs, or choosing to differ in belief, and "from henceforth the word was used to denote any kind of erroneous notion concerning the faith."8 Paul makes a similar prediction in his first epistle to Timothy (4:1): "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." To the Colossians Paul wrote: "And this I say, lest any man should beguile you with enticing words" (Col. 2:4). The phrases "enticing words," "doctrines of devils," and "depart from the faith" were used to indicate teachings that were advocated by heretics.
Concerning those times, Mrs. Ellen G. White has written: "As the years went by and the number of believers grew, John labored with increasing fidelity and earnestness for his brethren. The times were full of peril for the church. Satanic delusions existed every where. By misrepresentation and falsehood the emissaries of Satan sought to arouse opposition against the doctrines of Christ; and in consequence dissensions and heresies were imperiling the church. Some who professed Christ claimed that His love released them from obedience to the law of God. On the other hand, many taught that it was necessary to observe the Jewish customs and ceremonies; that a mere observance of the law, without faith in the blood of Christ, was sufficient for salvation. Some held that Christ was a good man, but denied His divinity. Some who pretended to be true to the cause of God were deceivers, and in practice they denied Christ and His gospel. Living them selves in transgression, they were bringing heresies into the church. Thus many were being led into the mazes of skepticism and delusion."9
Definition of Heresy
From this evidence we can define the term heresy to mean any doctrine or idea that is contrary to that taught in the Scriptures, and that denies the formulated teachings of Christ and of the authors of His revealed Word. A "heretic" would be a person who advocates, teaches, and otherwise aids in propagandizing such beliefs. "Its meaning for Catholicism is a doctrine that is maintained within the Church but is disruptive of its unity. It is more serious than schism, since, while the latter refers to ecclesiastical cleavage, the former refers to spiritual alienation."10 It is essential that other terms, such as schism, fanaticism, and apostasy, not be confused with heresy. Although these terms are partially synonymous, there are variant shades of meaning.
A schism is a division within a church due to differences on a minor point (or points) of doctrine. Fanaticism is enthusiasm or zeal for a particular topic, doctrine, or practice in the church. Apostasy is leaving a church and formerly professed doctrines or principles of be lief.
Heresy, if cherished, may lead to schism. One may be schismatic without being heretical. Fanaticism may not be heresy, but a heretic could be a fanatic. Apostasy may result from a schism or from heresy, but an apostate would not necessarily be a heretic or a schismatic.
To Catholics, schism means "the refusal to submit to the authority of the pope or to hold communion with the members of the church subject to him. It differs from apostasy and heresy, but schism very often leads to them. Anyone guilty of an external act of schism is ipso facto ex communicated; the conditions for absolution are the same as for heresy. The sacraments may not be administered to schismatics, even those in good faith."11 The same source states regarding apostasy: "Apostasy is the act of totally rejecting a faith once believed. The abandonment of the practice of the faith is not apostasy to Catholics. An apostate must join another church or fall into atheism, but remains subject to the laws of the church." 12
1. George Cross, "Heresy,'* Encyclopedia of Religion and Ethics (1914 ed.), vol. 6, p. 614.
2. Herodotus (book IV, par.1), translated by A. D. Godley, The Loeb Classical Library, vo. 2, pp. 198, 199.
3. a W. li. Alexander, "Heresy," ditto's Cyclopaedia, of Biblical Literature (Edinburgh: Adam and Charles Black, 1869), vol._2, p. 282.
4. Loc. cit.
5. 1 Corinthians 11:18, 19.
6. Morley Stevenson, "Heresy," Dictionary of the Apostolic Ihurch (New York: Charles Scribner's Sons, 1922), vol. 1, p. 560.
7. Alexander, loc. cit.
8. J. H. Blunt, ed., "Heresy," Dictionary of Doctrinal and Historical Theology (Philadelphia: J. B. Lippincott and Company, 1872), p. 306.
9. Ellen G. White, The Acts of the Apostles, p. 553.
10. George Cross, loc. cit.
11. A Catholic Dictionary (New York: The Macmilla pany, 1949), art. "Schism," p. 451.
12. Ibid., art. "Apostasy," p. 27.
