Act 24:14 according to the Way they call h
2Pe 2:1 who will sneak in h
Heresy (Gr. hairesis, “choice”, “preference” for a doctrine or opinion, or philosophical, theological or political school). The Greek term means “sect” in Acts 24:14; “dissensions” or “factions” in Gal. 5:20 (see also 1Co 11:19); and “opinions”, 532 “dogmas”, “way of thinking” in 2Pe 2:1 In all the examples it has a hint of sectarianism and schism. Inheritance. See Inheritance.
Source: Evangelical Bible Dictionary
(gr., hairesis, heretical sect, group or opinion, from haireo, choose). A doctrine or group considered contrary to correct doctrine, from the perspective of the Jews (Acts 24:14; compare Acts 28:22) or believers (2Pe 2:1).
Source: Hispanic World Bible Dictionary
Religious groups through history. This word comes from Latin and indicates a school or a sect. Over time it came to indicate a doctrine or group rejected by the orthodox sector.
Countless organizations and doctrines are considered heresy or heterodoxy. Numerous catalogs of sects and studies have been published with the seriousness of Historia de los Hetederoxos Españoles, by Marcelino Menéndez y Pelayo, which lists and describes (not too objectively, but rigorously) the Spanish “heresies” through the centuries. .
Source: Dictionary of Religions Denominations and Sects
(choose).
Doctrine or sect that deviates from the true doctrine of Christ, as maintained and taught by his only Church: (Mat 16:19, Luc 10:16).
“Heretic” means “rebellious”: Jesus in person “prophesied” that at the end of time there would be “many” false Christs, who would deceive “many”: (Mat 24:5, Mat 24:11, Mat 24:24 ). Paul prophesied that there will be many “false apostles”: (2Co 11:13-14, 2 Tim.3). And Peter prophesied that there will be many “false teachers”: (2 Pet.2).
Let’s be careful!
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
This term is used to translate the Greek word airesis, which means “to choose, to select”. In several passages it is also translated as “sect”. The Jews used the term. For example, “the sect of the Sadducees” (Acts 5:17), “the sect of the Pharisees” (Acts 15:5) are mentioned. Tertullus, the orator who brought the accusation against Pablo in front of Félix, pointed out him as “ringleader of the sect of the Nazarenes”, to which Pablo replied that he was walking “according to the Way they call h. † (Acts 24:5, Acts 24:14). In 1Co 11:19 he says: † œThere must be divisions among you †. In Gal 5:20 and in 2Pe 2:1 it is translated h. by airesis. Paul’s instructions in Tit 3:10 as to “the man causing divisions” are generally understood to be a reference to h. That kind of person is commanded to be discarded.
So, Christians were at first considered as an h. of Judaism. They then adopted the word to indicate the tendency of the Corinthians to form groups, or the dissensions caused by diversity of doctrinal opinions, or the very teachings of teachers who “will secretly introduce” (2Pe 2:1) ideas that departed from the simplicity of the word. gospel. In the development of the history of the Church the word h was applied. to any deviation from orthodoxy.
Source: Christian Bible Dictionary
tip, DOCT RELI
vet, The word “hairesis” comes from “election” (from “haireomai”, to choose). It is also translated “sect,” and applies to sects among the Jews, such as those of the Sadducees and Pharisees (Acts 5:17; 15:5; 26:5). The Jews used this term with respect to Christianity (Acts 24:5, 14; 28:22). Heresies and sects soon arose in the church, as a result of the activity of man’s autonomous will in one form or another. The root “choose” in the Greek term indicates that a heresy is something peculiar. The doctrine held and pressed may be true in itself, but it may be exaggerated and blown out of proportion or out of context. The frequent result is the formation of a party or sect (1 Cor. 11:19; Gal. 5:20; 2 Pet. 2:1). The adherent to a heresy is a heretic, and must be rejected after the first or second admonition (Titus 3:10). In addition to its primary meaning denoting the formation of currents and schools and tendencies, it soon came to denote doctrinal errors. Thus, in his second epistle, Peter warns believers against “destructive heresies” (2 Pet. 2:1). Since God has given us in his word everything we need (Acts 20:32; 2 Tim. 3: 15-17), the believer is not given to choose, but to obey. He has to learn to receive humbly (cf. 1 Cor. 4:7).
Source: New Illustrated Bible Dictionary
Error in a doctrine defined by the Church as formal or fundamental. But it is not so much the error that defines the heresy, but the pertinacity in the defense of it. The Catholic Church defines it in its Canon Law as “the persistent denial, after having received baptism, of a truth that must be believed with divine and Catholic faith, or the persistent doubt about it” (c. 751). to confuse it with schism or rebellion (separation from the community and opposition to authority) and neither with “apostasy”, which is “total rejection of the Christian faith” (c. 751).
Heresy is a total or partial break with the faith of the Church. That is why it is considered a serious sinful attitude that, if it is voluntary and fully conscious, supposes a mistake of death in faith and in the life of grace.
(See Christian Faith and see Church)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
DecEc
A
Different things have been understood by “heresy” throughout history. In the Code of Canon Law, heresy is described as “the persistent denial, after receiving baptism, of a truth that must be believed with divine and Catholic faith, or the persistent doubt about it” (CIC 751). However, this modern canonical definition cannot be applied to the complex set of realities that have been designated by the word “heresy” (from the Greek hairesis = election/chosen thing) throughout the history of Christianity. Originally applied to the members of a certain philosophical school, it had in the Acts (for example, in 5,17) the idea of ”group” or “party”; the Jews consider the Christian community as a special group or sect (He 24,5.14). It also had the negative meaning of “factions” in Gal 5,20 and in the key text of ICor 11,18-19: “I have heard that (…) there are divisions (schisrnata) among you (…); and there should even (dei) be factions (haireseis) among you, because only then will it be clear who are authentic”. The meaning is somewhat obscure, but it undoubtedly implies a negative judgment of those who make up the factions.
Since the time of >Ignatius, the word “heresy” has been applied to designate doctrinal errors, a reality that we already find in the New Testament Church, which prescribes orthodoxy in faith and practice and shuns deviations in doctrine and in practice. ethics (Rev 2-3; 1Jn 2,22.27). In one of his earliest letters, Paul insists so much on the orthodoxy of his gospel that he goes so far as to assert that even an angel who teaches otherwise should be accursed (Gal 1:8: anathema esta). This curse formula is found elsewhere in the New Testament and assumes that the person who incurs it must be left to divine wrath because of his sin. It will also appear regularly in conciliar sentences, but with different meanings.
From the beginning of the second century we find treatises against heretics and heresies, as well as lists of them; the most famous are those of >Tertullian, >Irenaeus, Epiphanius of Constance and >Augustine.
The early writers deal chiefly with the Docetist heresies, which deny the authenticity of the incarnation; of Judaizing tendencies; of Marcion, who in the name of a God who loves only rejects most of the Scriptures with the exception of Saint Paul and some parts of Luke, and of the Gnostic heresies (>Gnosticism). Their response is to cling to the doctrine of the apostolic Churches. In the >Apostolic Tradition it is said that many heresies have arisen because the leaders of the Churches have not taught the intention (sententiam de proaipesis) of the apostles; no heretic can mislead those who follow the apostolic tradition. The error of fact comes from ignorance and the ignorant. In the early Church the causes of heresy are considered to be intellectual and its roots are pride and other vices; all heretics are supposed to be in bad faith.
Heresy and schism are not always clearly distinguished in the writings of the Fathers. >Basilio Magno establishes a clear difference between them: heretics are outside the deposit of faith; schismatics are dissident groups for ecclesiastical reasons. The baptism of the former is invalid, but not that of the latter. He adds a third category, the parasynagogue, liturgical celebrations of rebellious or misinstructed bishops or priests. But this third class, which seems to have originated with him, did not have much influence and was generally included in the schism.
The process of reconciliation of the heretics was not uniform. Between the years 253 and 257 there was a controversy between Pope Stephen and the African Church, led by >Cyprian. The latter intended approval of his practice of rebaptizing heretics who sought reconciliation. Esteban rejected this innovation and insisted that they receive only a >laying on of hands as penance. The council of >Nicaea did not establish any general rule, but treated each heresy separately. Heretics who had an orthodox faith also had a true baptism; these received the imposition of hands. Those whose trinitarian or Christological faith was not firm had to be rebaptized. There are certain doubts about the authenticity of canon 7 of the 1st Council of >Constantinople, which prescribes for some heretics the anointing with chrism to receive the Holy Spirit, while for others who deviated from the trinitarian and Christological faith rebaptism is foreseen. The Apostolic Canons (>Apostolic Collections pseudoepigrapha)), specifically canons 46 and 47, do not recognize the baptism of heretics. Of the two modes of procedure, akribeia (rigor) and oikonomia or synkatabasis (condescension/mercy; >Economy), the Canons preferred the latter, while the two cited councils adopted the former. The synod of Laodicea (second half of the fourth century) followed the orientation of Nicaea and Constantinople. Basil did not generally recognize the validity of the baptism of heretics because of the predominance of faith…