By IHE Graduate Scholar Dominic Cassella
The word “heresy” is used frequently these days. Because of its widespread use, examining the origins and history of the word can illuminate what it really means and why it matters.
The word originates from the Greek hairein, which means “to choose.” The noun form, hairesis, appears several times in the New Testament. Throughout the book of Acts (Acts 5:17, 15:5, 24:5, 24:14, 26:5, and 28:22), as well as in the epistles of Paul (1 Corinthians 11:19 and Galatians 5:20) and 2 Peter 2:1, hairesis is often translated as “sect.” But the fact that the word hairesis is used tells us something crucial — namely, heresy and choice are related. By participating in a sect, a philosophical or theological body, one chooses to hold the beliefs of that sect. One chooses to be part of a sect.
In a world with so many sects, each claiming to know the truth about the human person and the world, how should a Catholic think about holding to the truth? How should we grow in faith through Christ while not exalting the will (that is, choice) but also honoring its proper role in the pursuit of truth?
In Saint Basil the Great’s Address to Young Men, he offers advice on how to approach the two logoi of revelation and creation — that is, Scripture and the insights of philosophy and science. There, he tells us that in our studies we may embrace the writings of the pagans for all their worth, but no more. He gives an example from pagan literature and says that as Christians we are to imitate Odysseus, who tied himself to the mast to travel past the sirens. By doing this, Odysseus could delight in the genuine beauty of the siren’s song without succumbing to the evil of their seduction.
As Odysseus bound himself to a physical mast, we ought to bind ourselves to the mast of the Church. The sirens and their song are, in fact, God’s creation and the philosophers who derive truth from creation. We are meant to incorporate what is good and beautiful from the truths of philosophy without succumbing to the worship of creation (or the philosopher of creation) instead of the Creator. Saint Paul makes a related point in Romans 1:20-23:
Ever since the creation of the world His invisible nature, namely, His eternal power and deity, has been clearly perceived in the things that have been made. So they are without excuse; for although they knew God they did not honor Him as God or give thanks to Him, but they became futile in their thinking and their senseless minds were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man or birds or animals or reptiles.
We cannot simply choose this philosophy or that — to do so would be to act as the pagans did, exchanging the glory of God for his creatures. While truth is revealed through creation, and aspects of truth can be found in many different sects, there is only one Truth — Jesus Christ — and we should adore Him through the guidance of His one Church.
Interestingly enough, the term “heresy” was first applied among the Hellenistic schools, each conceiving the other as a choice — and, from what I can tell, the term was not derogatory. With the advent of Christianity, choosing one’s school of thought is no longer a viable option. Unlike the truth derived solely from reason, where one benefits from the insights of Stoicism, Aristotelianism, and Platonism, there is no analog to revelation. Instead, it is the peculiar mark of the Catholic faith that Truth, Jesus Christ, first chooses us. In response, may we follow Him — the “way, the truth, and the life” (John 14:6).
