Page:The New International Encyclopædia 1st ed. v. 09.djvu/884

* HERESY. 814 HERETIC BAPTISM. ignorance, and this is an ofl'ense of far less grav- ity. I'revious to llie Protestant Reformation the Church was in a better position to carry out a systematic policy of repression than it has liien since. The legalizing of several different ecclesiastical bodies, the growth of toleration, and the final attainment of complete religious freedom in the United States, have effectually re- moved religious opinion from the jurisdiction of civil government. It remains solely a matter of ecclesiastical discipline. See Discipline, Ec- clesiastical. Different churches differ widely in the extent to which tlicy attempt to control the belief of their adherents. The most effectual system is that of the Roman Catholic Church, which, in its modern form, goes back to the establishment of the Congregation of the Holy Office in 1542. In general, Roman Catholics are forbidden all cuminunicatio in sncris with heretics. F(ir many years (from Urban V. in 1364 to Clement XIV. in 1769) the Papal bull, In Cocna Domini, which enumerated the heresies condemned by the Church, was publicly read in Rome on Maundy Thursday. Alore recently the Pope has sometimes f(it compelled to warn the faithful again.st preva- lent error, which, if adopted and persisted in, might become open heresy. Thus Pope Pius IX. published his celebrated St/llabtis of Errors in 1864. condemning eighty current opinions as erroneous. Some of the Protestant reformers held almost as stringent views respecting the repression of heresy as did their Catholic contemporaries. Calvin approved the execution of Servetus (q.v.) , and Beza and Melanchthon defended it. But most Protestants have gradually tended to rest satis- fled with securing, by means of adequate tests, a reasonable degree of theological uniformity among the clergy, trusting the laity to conform their belief to that of their spiritual leaders. Heresy trials have occurred in several denomina- tions in recent times, but their outcome does not encourage the hope that doctrinal agreement can he promoted by such means. The Protestant churches of to-day show an increasing aversion to the thought of trying men for their beliefs, and a desire to emphasize their fundamental prin- ciple of the right of private judgment, which was asserted at the Reformation. Bibliography. Arnold. Tbipartriiache Kir- ihen- iind Ketterhistorie (Frankfort. 169fl) ; Bur- ton, Heresies of the Apostolic Age (London, 1829), which contains a bibliography; Hahn, Ge- srhichte der Ket::er im Mittclnlter { Stuttgart, 1846-.50) ; Lea. History of the Inqnisition iu the Middle Ages (New York, 1888) : Van Espen. .Jti/s Kcclesiasticiim (Cologne, 1702), especially on the legal aspects of heresy ; Hin.schius. Kirchen- rccht der Katholilcen vnd Protestanten (Berlin. 1869-97); White, History of the Warfare of Heience imth Theology (New York, 1896). See Heretic. HERETIC. A person holding an erroneous religious belief or one contrary' to the standards of the Church. (SeeHEREST. ) The most impor- tant of the individuals and sects commonly classed as heretical may be thus enximerated. The early orthodox writers represent Simon Ma- gus (.cts viii.) as the father of heresies. After him. in the first two Christian centuries, come Menander. Cerinthus. the Ebionites. Nicolaitans, Nazarenes, and Elkesaites (.Judaizing parties). In the second century, the Gnostics, Saturnilus, Basilides, Valentinus, Ptoleniicus, Marcus and Heraclcon; the antinoniian .sects of Ophites, Cainites, and Sethians. with whom we may class Carpocrates; the representatives of the ascetic tendency, Tatian and the Encratiles ; Marcion, and his followers, the Marcionites ; ilontanus and the Montanists; the Alogi, of Asia Jlinor (who rejected the Logos idea and the fourth Gospel) ; and among the earlier ilonarchians, Theodotus of Byzantium, Theodotus the money- changer. Artemon, Praxeas. and Noetus of Smyrna. In the third century, Sabellius. Paul of Samosata, Maui (from whom come the Mani- chieans), Novatian and his adherents. In the fourth century, llie xArians (who opposed the Athanasian doctrine of the Trinity), the (schis- matic) Donatists, who run over into the fifth cen- tury, the Macedonians, and the Apollinarians. In the fifth century, in the East, the Nestorians, Eutychians, Monophysites, and Origenists (all of whom were heterodox in Christ ologv) ; in the West, the Pelagians and Semi-Pelagians, all of whom were combated by Saint Augustine. The Semi-Pelagians run over into the sixth cen- tury. In the seventh century, the Monothelites (logical successors to the Monophysites). In the eighth, the Paulicians of Armenia, de- scended from an ancient Adoptianist type of Christianity, whose origin is pcrliaps to be sought in the teaching of Paul of Samosata. In the eleventh century we find the Euchites. inac- curately described as Manicha?ans. In the twelfth, the Bogomiles, Petrobrusians. Cathari, and Waldenses (the last two having a consider- able period of activity). In the thirteenth cen- tury, the important and numerous Albigenses. In the fourteenth, the Friends of God and the Brethren of the Free Spirit, and (in England) Wiclif .and the Lollards. In the fifteenth^ Huss .ind the Hussites, Taborites. Calixtincs, .Jerome of Prague, and the Bohemian Brethren. Savona- rola (q.v.) was condemned as a heretic. From the Roman Catholic point of view, the Reformers were heretics. The great change in the ecclesiastical situation wrought in the six- teenth century, and the speedy legalizing of new Cliurch organizations, has made the whole prob- lem of heresy a different one since that time. It is. therefore, undesirable to proceed further with the list. See the various titles mentioned in tliis article, and. for bibliography, see Heresy. HERETIC BAPTISM. One of the great questions in the Christian Church of the third century relating to the reception into the Church of those who had been baptized by heretics. LTp to that time it would seem that the baptism of such persons had been accepted, and the rite had not been repeated. Clement of Alexandria (d. C.215). it is true, in passing calls 'heretic baptism not proper and true water.' hut he does not say that it was invalid, and the universal practice was to consider it valid. But in the early part of the third century Agrippinus. Bishop of Carthage, took opposite ground, influenced perhaps by Tertullian, who says: "Heretics have no felknvship in our discipline. . Therefore their baptism is not one with ours . . n baptism which, since they have it not duly, doubtless they have not at all." This Agrippinus presided over a synod held in Car- thage between 218 and 222 which pronounced heretic baptism invalid, and the same declaration