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Do you know about the great heresies of Christianity?
« on: September 21, 2013, 05:37:49 PM »
Do you know about the great heresies of Christianity?

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« Reply #1 on: September 21, 2013, 05:46:44 PM »
Let's study the heresies ! 8)


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« Reply #2 on: September 21, 2013, 05:49:44 PM »
Before we continue, let us define the word: HERESY.


The term heresy connotes, etymologically, both a choice and the thing chosen, the meaning being, however, narrowed to the selection of religious or political doctrines, adhesion to parties in Church or State.

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.

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.


Reference:
Catholic Encyclopedia
http://www.newadvent.org/cathen/07256b.htm#REF_I

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« Reply #3 on: September 21, 2013, 05:53:18 PM »
Spread of heresy

The growth of heresy, like the growth of plants, depends on surrounding influences, even more than on its vital force. Philosophies, religious ideals and aspirations, social and economic conditions, are brought into contact with revealed truth, and from the impact result both new affirmations and new negations of the traditional doctrine.

I) The first requisite for success is a forceful man, not necessarily of great intellect and learning, but of strong will and daring action. Such were the men who in all ages have given their names to new sects.

II) The second requisite is accommodation of the new doctrine to the contemporary mentality, to social and political conditions.

III) The last, but by no means the least, is the support of secular rulers.



A strong man in touch with his time, and supported by material force, may deform the existing religion and build up a new heretical sect. Modernism fails to combine into a body separate from the Church because it lacks an acknowledged leader, because it appeals to only a small minority of contemporary minds, namely, to a small number who are dissatisfied with the Church as she now is, and because no secular power lends it support. For the same reason, and proportionately, a thousand small sects have failed, whose names still encumber the pages of church history, but whose tenets interest only a few students, and whose adherents are nowhere. Such were, in the Apostolic Age, the Judeo-Christians, Judeo-Gnostics, Nicolaites, Docetae, Cerinthians, Ebionites, Nazarenes, followed, in the next two centuries, by a variety of Syrian and Alexandrian Gnostics, by Ophites, Marcionites, Encratites, Montanists, Manichæans, and others. All the early Eastern sects fed on the fanciful speculations so dear to the Eastern mind, but, lacking the support of temporal power, they disappeared under the anathemas of the guardians of the depositum fidei.


Reference:
Catholic Encyclopedia
http://www.newadvent.org/cathen/07256b.htm#REF_I

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« Reply #4 on: September 21, 2013, 05:54:48 PM »
Persistence of heresy



We have seen how heresy originates and how it spreads; we must now answer the question why it persists, or why so many persevere in heresy. Once heresy is in possession, it tightens its grip by the thousand subtle and often unconscious influences which mould a man's life. A child is born in heretical surroundings: before it is able to think for itself its mind has been filled and fashioned by home, school, and church teachings, the authority of which it never doubted. When, at a riper age, doubts arise, the truth of Catholicism is seldom apprehended as it is. Innate prejudices, educational bias, historical distortions stand in the way and frequently make approach impossible. The state of conscience technically termed bona fides, good faith, is thus produced. It implies inculpable belief in error, a mistake morally unavoidable and therefore always excusable, sometimes even laudable. In the absence of good faith worldly interests often bar the way from heresy to truth. When a government, for instance, reserves its favours and functions for adherents of the state religion, the army of civil servants becomes a more powerful body of missionaries than the ordained ministers. Prussia, France, and Russia are cases in point.


Reference:
Catholic Encyclopedia
http://www.newadvent.org/cathen/07256b.htm#REF_I


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« Reply #5 on: September 21, 2013, 05:59:05 PM »
What Is Heresy?






Heresy is an emotionally loaded term that is often misused. It is not the same thing as incredulity, schism, apostasy, or other sins against faith. The Catechism of the Catholic Church states, "Incredulity is the neglect of revealed truth or the willful refusal to assent to it. Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and Catholic faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him" (CCC 2089).

To commit heresy, one must refuse to be corrected. A person who is ready to be corrected or who is unaware that what he has been saying is against Church teaching is not a heretic.

A person must be baptized to commit heresy. This means that movements that have split off from or been influenced by Christianity, but that do not practice baptism (or do not practice valid baptism), are not heresies, but separate religions. Examples include Muslims, who do not practice baptism, and Jehovah’s Witnesses, who do not practice valid baptism.

Finally, the doubt or denial involved in heresy must concern a matter that has been revealed by God and solemnly defined by the Church (for example, the Trinity, the Incarnation, the Real Presence of Christ in the Eucharist, the sacrifice of the Mass, the pope’s infallibility, or the Immaculate Conception and Assumption of Mary).

It is important to distinguish heresy from schism and apostasy. In schism, one separates from the Catholic Church without repudiating a defined doctrine. An example of a contemporary schism is the Society of St. Pius X—the "Lefebvrists" or followers of the late Archbishop Marcel Lefebvre—who separated from the Church in the late 1980s, but who have not denied Catholic doctrines. In apostasy, one totally repudiates the Christian faith and no longer even claims to be a Christian.

With this in mind, let’s look at some of the major heresies of Church history and when they began.

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« Reply #6 on: September 21, 2013, 06:02:00 PM »
1. The Circumcisers (1st Century)


The Circumcision heresy may be summed up in the words of Acts 15:1: "But some men came down from Judea and were teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’"

Many of the early Christians were Jews, who brought to the Christian faith many of their former practices. They recognized in Jesus the Messiah predicted by the prophets and the fulfillment of the Old Testament. Because circumcision had been required in the Old Testament for membership in God’s covenant, many thought it would also be required for membership in the New Covenant that Christ had come to inaugurate. They believed one must be circumcised and keep the Mosaic law to come to Christ. In other words, one had to become a Jew to become a Christian.

But God made it clear to Peter in Acts 10 that Gentiles are acceptable to God and may be baptized and become Christians without circumcision. The same teaching was vigorously defended by Paul in his epistles to the Romans and the Galatians—to areas where the Circumcision heresy had spread.



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« Reply #7 on: September 21, 2013, 06:06:16 PM »
1. The Circumcisers (1st Century)[/size]


The Circumcision heresy may be summed up in the words of Acts 15:1: "But some men came down from Judea and were teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’"

Many of the early Christians were Jews, who brought to the Christian faith many of their former practices. They recognized in Jesus the Messiah predicted by the prophets and the fulfillment of the Old Testament. Because circumcision had been required in the Old Testament for membership in God’s covenant, many thought it would also be required for membership in the New Covenant that Christ had come to inaugurate. They believed one must be circumcised and keep the Mosaic law to come to Christ. In other words, one had to become a Jew to become a Christian.

But God made it clear to Peter in Acts 10 that Gentiles are acceptable to God and may be baptized and become Christians without circumcision. The same teaching was vigorously defended by Paul in his epistles to the Romans and the Galatians—to areas where the Circumcision heresy had spread.





Galatia_Map - Do you know about the great heresies of Christianity?  - Question and Answer
The people of Galatia were following the heresy of the circumcisers, which was being repudiated by Apostle Paul.


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Paul later went to Rome to repudiate the same heresy which spread to the capital of the Roman Empire.


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« Reply #8 on: September 21, 2013, 06:10:21 PM »
2. Gnosticism (1st and 2nd Centuries)


"Matter is evil!" was the cry of the Gnostics. This idea was borrowed from certain Greek philosophers. It stood against Catholic teaching, not only because it contradicts Genesis 1:31 ("And God saw everything that he had made, and behold, it was very good") and other scriptures, but because it denies the Incarnation. If matter is evil, then Jesus Christ could not be true God and true man, for Christ is in no way evil.

Thus many Gnostics denied the Incarnation, claiming that Christ only appeared to be a man, but that his humanity was an illusion. Some Gnostics, recognizing that the Old Testament taught that God created matter, claimed that the God of the Jews was an evil deity who was distinct from the New Testament God of Jesus Christ.

They also proposed belief in many divine beings, known as "aeons," who mediated between man and the ultimate, unreachable God. The lowest of these aeons, the one who had contact with men, was supposed to be Jesus Christ.

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« Reply #9 on: September 21, 2013, 06:15:22 PM »
3. Montanism (Late 2nd Century)


Montanus began his career innocently enough through preaching a return to penance and fervor. His movement also emphasized the continuance of miraculous gifts, such as speaking in tongues and prophecy. However, he also claimed that his teachings were above those of the Church, and soon he began to teach Christ’s imminent return in his home town in Phrygia. There were also statements that Montanus himself either was, or at least specially spoke for, the Paraclete that Jesus had promised would come (in reality, the Holy Spirit).


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Montanus, the false prophet

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« Reply #10 on: September 21, 2013, 06:19:15 PM »
4. Sabellianism (Early 3rd Century)

The Sabellianists taught that Jesus Christ and God the Father were not distinct persons, but two.aspects or offices of one person. According to them, the three persons of the Trinity exist only in God’s relation to man, not in objective reality.

Sabellius, a third-century theologian and priest, was a proponent of modalism. Modalism is a non-Trinitarian heresy claiming that the Father, Son and Holy Spirit are simply different modes of God and not distinct persons within the Godhead. Little is known about Sabellius, who was excommunicated in 220 AD, but the teaching attached to his name became infamous and is still with us today.

The modalists were rightly concerned with maintaining the oneness of God as well as the full deity of Christ. However, this led them to the error of seeing any suggestion that the Son was a distinct person from the Father as creating a duality within the Godhead. Early historian Hippolytus summarized the modalist position as one in which the names “Father,” “Son,” and “Holy Spirit” did not stand for real distinctions in the Godhead, but rather mere names that described the actions of the one God at different times in history. In other words, “Father,” “Son,” and “Spirit” are merely adjectives describing how the one divine Being acts and is perceived. Sabellius used the analogy of the sun to explain his position. In the same way that the sun gives off both light and heat, so also the single divine being radiates in history in different fashions. In creation, the divine Being acts as Father; in redemption, as Son; in the lives of believers, as the Holy Spirit.

Why Does All This Matter?

Sabellianism is one of the heresies in Christendom that keeps appearing again and again in different forms. Anyone who has sat in a Sunday School class and heard that God’s Tri-unity is like water in that it appears to us in three forms (liquid, steam, and ice) has been exposed to a contemporary variation of modalism. God is not one person that exists in three different forms at three different times, but three distinct persons concurrently sharing one common essence.

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« Reply #11 on: September 21, 2013, 06:27:48 PM »
5. Arianism (4th Century)



Arius taught that Christ was a creature made by God. By disguising his heresy using orthodox or near-orthodox terminology, he was able to sow great confusion in the Church. He was able to muster the support of many bishops, while others excommunicated him.

Arianism developed around 320, in Alexandria Egypt concerning the person of Christ and is named after Arius of Alexandar.  For his doctrinal teaching he was exiled to Illyria in 325 after the first ecumenical council at Nicaea condemned his teaching as heresy.  It was the greatest of heresies within the early church that developed a significant following.  Some say, it almost took over the church.

Arius taught that only God the Father was eternal and too pure and infinite to appear on the earth.  Therefore, God produced Christ the Son out of nothing as the first and greatest creation.  The Son is then the one who created the universe.  Because the Son relationship of the Son to the Father is not one of nature, it is, therefore, adoptive.   God adopted Christ as the Son.  Though Christ was a creation, because of his great position and authority, he was to be worshipped and even looked upon as God.  Some Arians even held that the Holy Spirit was the first and greatest creation of the Son.

At Jesus' incarnation, the Arians asserted that the divine quality of the Son, the Logos, took the place of the human and spiritual aspect of Jesus, thereby denying the full and complete incarnation of God the Son, second person of the Trinity.

In asserting that Christ the Son, as a created thing, was to be worshipped, the Arians were advocating idolatry.

Arianism was solemnly condemned in 325 at the First Council of Nicaea, which defined the divinity of Christ, and in 381 at the First Council of Constantinople, which defined the divinity of the Holy Spirit. These two councils gave us the Nicene creed, which Catholics recite at Mass every Sunday.


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« Reply #12 on: September 21, 2013, 06:31:40 PM »
i will continue this thread tomorrow. till the morrow, dear friends and fellow colleagues ! :)



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