Heresy

While the term is often used by laymen to indicate any nonorthodox belief such as Paganism, by definition heresy can only be committed by someone who considers themselves a Christian, but rejects the teachings of what has become the orthodox Christian 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 explicity rejected by the Church, is labelled as actual "heresy". 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 savouring, of heresy".

Some significant controversies of doctrine have risen over the course of history. Sometimes there have been many heresies over single points of doctrine, particularly the nature of the Trinity, the doctrine of transubstantiation and the immaculate conception.

In the early church, heresies were sometimes determined by a council of bishops, or ecumenical council, such as the First Council of Nicaea. At the council, the orthodox position was established, 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, a spiritual punishment. 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 prevented 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, at Treves in 385.

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 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.

Over the years, numerous Christian scholars and preachers have disagreed with some point of another of this doctrine. When such a belief becomes visible enough, the Church has condemned it as heretical. Historically, this has often happened when the belief challenged Church authority, or drew a movement of followers who challenged the established order socially.

• Adoptionism
• Apollinarism
• Arianism
• Caesaro-Papism
• Docetism
• Donatism
• Gallicanism
• Gnosticism
• Jansenism
• Lollardry / Lollardy / Lollardism
• Marcionism
• Modernism
• Monarchianism
• Monophysitism
• Nestorianism
• Patripassianism
• Pelagianism
• Psilanthropism
• Sabellianism
• Socianism

Protestantism and heresy

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 a universal priesthood of believers.

In contrast, Protestant sects which seek to reestablish 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.

There are, however, in the rabbinic codes, laws and regulations concerning the relation of the Jew to the heretic. The sentiment against the heretic was much stronger than that against the pagan.While the pagan brought his offerings to the Temple in Jerusalem and the priests accepted them, the sacrifices of the heretic were not accepted (Ḥul. 13b, et al.). The relatives of the heretic did not observe the laws of mourning after his death, but donned festive garments, and ate and drank and rejoiced (Sem. ii. 10; "Yad," Ebel, i. 5, 6; Yoreh De'ah, 345, 5). Scrolls of the Law, tefillin, and mezuzot written by a heretic were burned (Giṭ. 45b; Shulḥan 'Aruk, Oraḥ Ḥayyim, 39, 1; Yoreh De'ah, 281, 1); and an animal slaughtered by a heretic was forbidden food (Ḥul. 13a; Yoreh De'ah, 2, 5). Books written by heretics did not render the hands impure ("Yad," She'ar Abot ha-Ṭum'ot, ix. 10; comp. Yad. iv. 6; see Purity); they might not be saved from fire on the Sabbath (Shab. 116a; Oraḥ Ḥayyim, 334, 21). A heretic's testimony was not admitted in evidence in Jewish courts (Ḥoshen Mishpaṭ, 34, 22; see "Be'er ha-Golah" ad loc.); and if an Israelite found an object belonging to a heretic, he was forbidden to return it to him (Ḥoshen Mishpaṭ 266, 2).

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