HERESY (αἵρεσις, G146, a choice, taken from αἱρέομαι, G145, choose). Originally, a thing chosen. Applied to a course of action or thought it means a system, school or sect (Heb. equivalent הַעדָפָה). In later theological usage it comes to mean a position opposite of orthodoxy, a denial of orthodox doctrine.

1. NT usage. The NT does not always use the word αίρεσις in the same sense. The word applied to a sect or philosophical school appears a number of times to designate a sect as, “the party of the Sadducees” (αἵρεσις τῶν Σαδδουκαίων Acts 5:17 KJV) or the Pharisees (αἵρεσις τῶν Φαρισαίων, Acts 15:5). Paul was accused of being “a ringleader of the sect of the Nazarenes” (τῶν Ναζωραίωη αἱρέσεις, Acts 24:5, RSV; cf. 24:14).

In 1 Corinthians 11:19 αἱρέσις is used in the same sense as σχίσμα, G5388, to denote a schism, split or party within the Corinthian church. This usage suggests the negative element of the word which is found also in Galatians 5:20 where αἱρέσις is listed among the works of the flesh (tr. “party spirit” by RSV).

NT usage closest to the technical theological meaning is found in 2 Peter 2:1, where false teachers can be expected to “bring in destructive heresies, even denying the Master....” This implies willful departure from accepted teaching.

2. Heresy in the Early Church. It is the sense of 2 Peter 2:1 that the Early Church employs to denote a theological position which has departed from established teaching. Ignatius used the word in this technical sense in the Epistle to the Trallians 6:1 in identifying Docetic teachings (cf. Ignatius, Epistle to Eph. 6:2). Other Apostolic Fathers employed the term in the same sense in Ep. of Barnabas 9:4 and Didache (mid-second cent.). The Apologist Justin Martyr (c. 160) used the term in Dialogue with Trypho (51:2). (See also polemicist Iren. Adv. Haer. I.1.1.) Kittel observes, “within Christianity αἵρεσις, G146, always denotes hostile societies” (p. 183). Certainly this idea is present by a.d. 112 and is firmly established in usage by the 3rd cent.

The Church had to deal with heresy from the earliest times. Error crept into the Church as it grew and larger numbers of believers attempted to understand and express their faith. Error which developed into a conscious resolute position necessitated that the Church address it. Heresy thus contributed to the formation of orthodox doctrine as the defenders of the faith denounced the error and attempted to define truth, or at least the limits of doctrinal truth if not the precise meaning of the truth.

As the church addressed heresies like Gnosticism, Montanism, Monarchianism, Arianism, etc., it was forced to define the doctrine of the Trinity. Thus doctrinal formulation came as a corrective to error.

The Roman Catholic Church traditionally has differentiated between “formal heresy” (willful and persistent adherence to theological error) and “material heresy” which denotes holding heretical beliefs through no fault of one’s own. The latter person is considered of good faith even though in error. Recently (1971), the Roman Church dropped the term “heresy,” thus making it impossible to try “formal heretics.” See also Schism and Apostasy.

Bibliography J. H. Blunt (ed.), Dictionary of Sects, Heresies, Ecclesiastical Parties and Schools of Religious Thought (1874); G. L. Prestige, Fathers and Heretics (1940); J. W. C. Wand The Four Great Heresies (1950); Kittel, TDNT Vol I, 180-185; K. Rahner (ed.) Sacramentum Mundi, Vol. 3 (1969), 16ff.