Christian heresy
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The use of the term heresy in the context of Christianity is less common today, with some notable exceptions: see for example Rudolf Bultmann and the character of debates over ordination of women and gay priests. Popular imagination relegates "heresy" to the Middle Ages, when the Church's power in Europe was at its height, but the case of the scholar and humanist Giordano Bruno was not the last execution for heresy. Heresy remained an officially punishable offense in Roman Catholic nations until the late 18th century. In Spain, heretics were prosecuted and punished during the Counter-Enlightenment movement of the restoration of the monarchy there after the Napoleonic Era.
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[edit] Early Christian heresies
Urgent concerns with the uniformity of belief and practice have characterized Christianity from the outset. The process of establishing orthodox Christianity was set in motion by a succession of different interpretations of the teachings of Christ being taught after the crucifixion. Though Christ himself is noted to have spoken out against false prophets and false christs within the Gospels themselves Mark 13:22 (some will arise and distort the truth in order to draw away disciples), Matthew 7:5-20, Matthew 24:4, Matthew 24:11 Matthew 24:24 (For false christs and false prophets will arise). On many occasions in Paul's epistles, he defends his own apostleship, and urges Christians in various places to beware of false teachers, or of anything contrary to what was handed to them by him. The epistles of John and Jude also warn of false teachers and prophets, as does the writer of the Book of Revelation and 1 Jn. 4:1, as did the Apostle Peter warn in 2 Pt. 2:1-3:.
In the middle of the 2nd century, three unorthodox groups of Christians adhered to a range of doctrines that divided the Christian communities of Rome: the teacher Marcion, the pentecostal outpourings of ecstatic Christian prophets of a continuing revelation, in a movement that was called "Montanism" because it had been initiated by Montanus and his female disciples, and the gnostic teachings of Valentinus. Early attacks upon alleged heresies formed the matter of Tertullian's Prescription Against Heretics (in 44 chapters, written from Rome), and of Irenaeus' Against Heresies (ca 180, in five volumes), written in Lyon after his return from a visit to Rome. The letters of Ignatius of Antioch and Polycarp of Smyrna to various churches warned against false teachers, and the Epistle of Barnabas accepted by many Christians as part of Scripture in the 2nd century, warned about mixing Judaism with Christianity, as did other writers, leading to decisions reached in the first ecumenical council, which was convoked by the Emperor Constantine at Nicaea in 325, in response to further disruptive polemical controversy within the Christian community, in that case Arianist disputes over the nature of the Trinity.
During those first three centuries, Christianity was effectively outlawed by requirements to venerate the Roman emperor and Roman gods. Consequently, when the Church labelled its enemies as heretics and cast them out of its congregations or severed ties with dissident churches, it remained without the power to persecute them. However, those called "heretics" were also called a number of other things (e.g. "fools," "wild dogs," "servants of Satan"), so the word "heretic" had negative associations from the beginning, and intentionally so.
Before 325 AD, the "heretical" nature of some beliefs was a matter of much debate within the churches. After 325 AD, some opinion was formulated as dogma through the canons promulgated by the councils. Each phrase in the Nicene Creed, which was hammered out at the Council of Nicaea, addresses some aspect that had been under passionate discussion and closes the books on the argument, with the weight of the agreement of the over 300 bishops in attendance. [Constantine had invited all 1800 bishops of the Christian church (about 1000 in the east and 800 in the west). The number of participating bishops cannot be accurately stated; Socrates Scholasticus and Epiphanius of Salamis counted 318; Eusebius of Caesarea, only 250.] In spite of the agreement reached at the council of 325 the Arians who had been defeated dominated most of the church for the greater part of the fourth century, often with the aid of Roman emperors who favored them. In the East, the successful party of Cyril cast out Nestorius and his followers as heretics and collected and burned his writings.
Irenaeus (c. 130–202) was the first to argue that his "proto-orthodox" position was the same faith that Jesus gave to the apostles, and that the identity of the apostles, their successors, and the teachings of the same were all well-known public knowledge. This was therefore an early argument supported by apostolic succession. Irenaeus first established the doctrine of four gospels and no more, with the synoptic gospels interpreted in the light of John. Irenaeus' opponents, however, claimed to have received secret teachings from Jesus via other apostles which were not publicly known. Gnosticism is predicated on the existence of such hidden knowledge, but brief references to private teachings of Jesus have also survived in the canonic Scripture as did warning by the Christ that there would be false prophets or false teachers. Irenaeus' opponents also claimed that the wellsprings of divine inspiration were not dried up, which is the doctrine of continuing revelation.
The Spanish ascetic Priscillian of Avila was the first person to be executed for heresy, only sixty years after the First Council of Nicaea, in 385. He was executed at the orders of Emperor Magnus Maximus, over the procedural objections of bishops Ambrose of Milan and Martin of Tours, who claimed the Churches' right to punish its own.
A number of the beliefs the Catholic Church has come to regard as heretical have to do with Christology, that is, with the nature of Jesus Christ and the relationship between Christ and God the Father. The orthodox teaching, as it developed, is that Christ was fully divine and at the same time fully human, and that the three persons of the Trinity are co-equal and co-eternal. This position, it should be noted, was not formally established as the orthodox position until it was challenged in the fourth century by Arius (Nicene creed in 325); nor was the New Testament put into its present form until the end of the 4th century (Athanasius first lists the 27 books we have in the current New Testament circa 367, but disputes continued; see Biblical Canon).
Over the years, numerous Christian scholars and preachers have disagreed with the Church on various issues or doctrines. When the Church has become aware of these beliefs, they have been condemned as heretical, and with the East-West Schism finalized in the 11th century, and the split in the Western Church in the 16th, each section has identified the others as "heretical". Historically, this often happened when the belief challenged, or was seen to challenge, Church authority, or drew a movement of followers who challenged the established order socially. Unfortunately, for entirely secular reasons, some influential people have had an interest in maintaining the status quo or condemning a group they wished to be removed. The Church's internal explanations for its actions were based purely on objection to beliefs and philosophies that ran contrary to its interpretation of scripture and its official interpretation of holy tradition.
[edit] Gnosticism
Gnosticism was seen as particularly incompatible with what became recognized as the mainstream form of Christianity, which insisted on the reality and essential importance of the life and death of Jesus (cf. 1 John 5:5-6, and the Letter of Ignatius to the Smyrnaeans).
[edit] Marcionism
In 144, the Church in Rome expelled Marcion of Sinope as a heretic. He thereupon set up his own separate ecclesiastical organization, later called Marcionism. Like the Gnostics, he promoted dualism. Unlike the Gnostics, however, he founded his beliefs not on secret knowledge but on the vast difference between what he saw as the "evil" deity of the Old Testament and the God of love of the New. Consequently, Marcionists were vehemently anti-Jewish in their beliefs. They rejected The Hebrew Gospel and all the other Gospels with the exception of a ‘revised’ Gospel of Luke, called the Gospel of Marcion.
Marcion argued that Christianity should be solely based on Christian Love. He went so far as to say that Jesus’ mission was to overthrow Demiurge -- the fickle, cruel, despotic God of the Old Testament -- and replace Him with the Supreme God of Love whom Jesus came to reveal. This position, he said, was supported by the ten Epistles of St. Paul that Marcion also accepted. His writing had a profound effect upon the development of Christianity and the canon.
[edit] Montanism
In the 2nd century, Montanism, named after its founder Montanus, spread across the Roman Empire . It even boasted Tertullian as a convert. The sect's ecstasy, speaking in tongues, and other details are similar to those found in Pentecostalism. The sect was much more orthodox than Christianity, as its believers followed the beliefs of chastity, including forbidding remarriage. Martyrs were emphasized in this Christian heresy, as Montanus preached that if a follower died as a martyr, he was forgiven of all his sins in his death and sacrafice.
[edit] List of Christian heresies
[edit] Catholic understanding
Heresy is defined by Thomas Aquinas as "a species of infidelity in men who, having professed the faith of Christ, corrupt its dogmas." The Catholic Church teaches that its doctrines are the authoritative understandings of the faith taught by Christ and that the Holy Spirit protects the Church from falling into error when teaching these doctrines. To deny one or more of those doctrines, therefore, is to deny the faith of Christ. Heresy is both the non orthodox belief itself, and the act of holding to that belief.
While the term is often used by laymen to indicate any non orthodox belief such as Paganism, by definition heresy can only be committed by someone who considers himself a Christian, but rejects the teachings of the Catholic Church. A person who completely renounces Christianity is not considered a heretic, but an apostate, and a person who renounces the authority of the Church but not its teachings is a schismatic.
The Church makes several distinctions as to the seriousness of an individual heterodoxy and its closeness to true heresy. Only a belief that directly contravenes an Article of Faith, or that has been explicitly rejected by the Church, is labelled as actual "heresy."
Canon 751 of the Catholic Church's Code of Canon law promulgated by Pope John Paul II in 1983 (abbreviated "C.I.C." for Codex Iuris Canonici), the juridical systematization of ancient law currently binding the world's one billion Catholics, defines heresy as the following: "Heresy is the obstinate denial or doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith." The essential elements of canonical heresy therefore technically comprise 1) obstinacy, or continuation in time; 2) denial (a proposition contrary or contradictory in formal logic to a dogma) or doubt (a posited opinion, not being a firm denial, of the contrary or contradictory proposition to a dogma); 3) after reception of valid baptism; 4) of a truth categorized as being of "Divine and Catholic Faith," meaning contained directly within either Sacred Scripture or Sacred Tradition per Can. 750 par. 1 C.I.C. ("de fide divina") AND proposed as 'de fide divina' by either a Pope having spoken solemnly "ex cathedra" on his own (example: dogmatic definition of the Assumption of the Blessed Virgin Mary in 1950), or defined solemnly by an Ecumenical Council in unison with a Pope (ex: the definition of the Divinity of Christ in the Council of Chalcedon) ("de fide catholica").
An important distinction is that between formal and material heresy. The difference is one of the heretic's subjective belief about his opinion. The heretic who is aware that his belief is at odds with Catholic teaching and yet continues to cling to his belief pertinaciously is a formal heretic. This sort of heresy is sinful because in this case the heretic knowingly holds an opinion that, in the words of the first edition of the Catholic Encyclopedia, "is destructive of the virtue of Christian faith . . . disturbs the unity, and challenges the Divine authority, of the Church" and "strikes at the very source of faith." Material heresy, on the other hand, means that the individual is unaware that his heretical opinion denies, in the words of Canon 751, "some truth which is to be believed by divine and Catholic faith." The opinion of a material heretic is still heresy, and it produces the same objective results as formal heresy, but because of his ignorance he commits no sin by holding it.
The penalty for a baptized Catholic above the age of 18 who obstinately, publicly, and voluntarily manifests his or her adherence to an objective heresy is automatic excommunication ("latae sententiae") according to Can. 1364 par.1 C.I.C..
A belief that the church has not directly rejected, or that is at variance with less important church teachings, is given the label, sententia haeresi proxima, meaning "opinion approaching heresy." A theological argument, belief, or theory that does not constitute heresy in itself, but which leads to conclusions which might be held to do so, is termed propositio theologice erronea, or "erroneous theological proposition." Finally, if the theological position only suggests but does not necessarily lead to a doctrinal conflict, it might be given the even milder label of sententia de haeresi suspecta, haeresim sapiens, meaning "opinion suspected, or savoring, of heresy."
Some significant controversies of doctrine have risen over the course of history. At times there have been many heresies over single points of doctrine, particularly in regard to the nature of the Trinity, the doctrine of transubstantiation and the immaculate conception.
[edit] Types of heretics
- the heretic impenitent and not relapsed (for the first time)
- the heretic impenitent and relapsed (for the first time was penitent now is impenitent)
- the heretic penitent and relapsed (for the first time was penitent now is penitent too, but relapsing was the capital offence)
- the heretic negative (who denied his crime)
- the heretic contumacious (who absconded)
Since the Church doesn't thirst for blood (ecclesia non sitit sanguinem), the first four types were all delivered over to the secular arm. The state usually immediately punished heresy with death sentence. The longest delay could be five days. The custom that the impenitent heretics (the first two types) were cast into the flames alive and the penitent (the third type) were first strangled or hanged and then burned was not always observed.
[edit] Catholic response to heresy
The Church has always fought in favor of orthodoxy and the Pope's authority as the successor of St. Peter to determine truth. At various times in history, it has had varying degrees of power to resist or punish heretics, once it had defined them.
In the early church, heresies were sometimes determined by a selected council of bishops, or ecumenical council, such as the First Council of Nicaea and promulgated by the Pope and the bishops under him. The orthodox position was established at the council, and all who failed to adhere to it would thereafter be considered heretics. The church had little power to actually punish heretics in the early years, other than by excommunication. To those who accepted it, an excommunication was the worst form of punishment possible, as it separated the individual from the body of Christ, his Church, and, if the sentence accurately reflected God's judgement, meant the denial of salvation. Excommunication, or even the threat of excommunication, was enough to convince many a heretic to renounce his views. Priscillian achieved the distinction of becoming the first Christian burned alive for heresy in 385 at Treves.
In later years, the Church instituted the Inquisition, an official body charged with the suppression of heresy. The Inquisition was active in several nations of Europe, particularly where it had fervent support from the civil authority. The Albigensian Crusade (1209-1229) was part of the Catholic Church's efforts to crush the Cathars. It is linked to the movement now known as the Medieval Inquisition. The Spanish Inquisition was particularly brutal in its methods, which included the burning at the stake of many heretics. However, it was initiated and substantially controlled by King Ferdinand of Spain rather than the Church; King Ferdinand used political leverage to obtain the Church's tacit approval. Another example of a medieval heretic (according to some, proto-Protestant) movement is the Hussite movement in the Czech lands in the early 1400s.
It is widely reported that the last person to be burned alive at the stake on orders from Rome was Giordano Bruno, executed in 1600 for a collection of heretical beliefs including Copernicanism and (probably more important) an unlimited universe with innumerable inhabited worlds. The last case of an execution at an auto de fe by the Spanish Inquisition was the schoolmaster Cayetano Ripoll, accused of deism and executed by garroting July 26, 1826 in Valencia after a two-year trial.
The development of the printing press greatly hampered the ability of the church to suppress dissidents, with the result that Martin Luther was able to successfully fight the Papacy and forge the Protestant Reformation.
[edit] Modern Catholic response to Protestantism
Well into the twentieth century, Catholics - even if no longer resorting to persecution - still defined Protestants as heretics. Thus, Hillaire Belloc - in his time one of the most conspicuous speakers for Catholicism in Britain - was outspoken about the "protestant heresy". He even defined Islam as being "a Christian heresy", on the grounds that Muslims accept many of the tenets of Christianity but deny the godhood of Jesus (see Hilaire Belloc#On Islam).
However, in the second half of the century - and especially in the wake of Vatican II - the Catholic Church, in the spirit of ecumenism, tends not to refer to Protestantism as a heresy nowadays, even if the teachings of Protestantism are indeed heretical from a Catholic perspective. Modern usage favors referring to Protestants as "separated brethren" rather than "heretics", although the latter is still on occasion used vis-a-vis Catholics who abandon their Church to join a Protestant denomination. Many Catholics consider Protestantism to be material rather than formal heresy, and thus non-culpable.
Some of the doctrines of Protestantism that the Catholic Church considers heretical are the belief that the Bible is the only source and rule of faith ("sola scriptura"), that faith alone can lead to salvation ("sola fide") and that there is no sacramental, ministerial priesthood attained by ordination, but only a universal priesthood of all believers.
[edit] Protestantism and heresy
The main meaning of 'heresy' to a Protestant is the concept of telling lies about God. It is not at its core a matter of opposing the authorities (though, like all authorities religious or otherwise, Protestant leaders often invoke the concepts of heresy and apostasy to defend themselves from attack). Protestants chose the difficult course of action, to try to steer a middle course between (1) respecting God enough to care that humans tell the truth about God, and (2.) being tolerant and loving of those who honestly see things differently, giving them an open ear because there might be something to learn from them. Protestants who seek to re-establish what they see as ancestral Christian principles -- i.e. Fundamentalists -- sometimes refer to Catholicism (or indeed other Protestant groups) as heretical. One aspect of Catholicism many Protestants regard as heresy against original Christianity is the veneration of the saints, and in particular the cultus of the Virgin Mary. Another is the doctrine of transubstantiation, the event where the bread and wine at Mass becomes the Body and Blood of Christ.
