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true doctrine in the midst of the false ones by which it is surrounded, and nowhere will you find even the shadow of a definition of heresy.

      As an instance of the complete absence of the definition of what is understood by the word heresy, we will quote the opinion of a learned Christian historian, E. de Pressensé in "Histoire du Dogme," with its epigraph, "Ubi Christus, ibi Ecclesia" (Paris, 1869). This is what he says in his preface (p. 4):—

      "I know that they dispute our right to qualify thus" (that is, to pronounce them heretical) "the tendencies which were so actively resisted by the early Fathers. The very name of heresy seems an attack upon liberty of conscience and thought. We cannot share these scruples, for they would simply deprive Christianity of any individual character."

      And having said that after Constantine the Church did in fact abuse its authority to describe the dissenters as heretics and to persecute them, he says, in speaking of the early ages of Christianity: "The Church is a free association; there is an advantage to be gained in separating from it. The controversy against error is based on feelings and ideas; no uniform body of dogma has as yet been adopted; differences of secondary importance appear in the East and West with perfect freedom; theology is not limited by unalterable formulas. If amid these varying opinions a common groundwork of faith is discerned, have we not the right to see in this, not a definite system devised and formulated by the representatives of a school, but faith itself in its most unerring instinct and spontaneous manifestation? If this very unanimity which is revealed in the essential matters of faith is found to be antagonistic to certain tendencies, have we not the right to infer that these tendencies disagreed with the fundamental principles of Christianity? Will not this supposition become a certainty if we recognize in the doctrine rejected by the Church the characteristic features of one of the religions of the past? If we admit that gnosticism or ebionitism are legitimate forms of Christian thought, we must boldly declare that Christian thought does not exist, nor does it possess any specific characteristic by which it may be recognized. We should destroy it even while pretending to enlarge its limits. In the time of Plato no one would have dared to advocate a doctrine which would leave no room for the theory of ideas, and he would have been subjected to the well-deserved ridicule of Greece, if he attempted to make of Epicurus or of Zeno a disciple of the Academy. Let us then admit that if there exists a religion or a doctrine called Christianity, it may have its heresies."

      The writer's argument amounts to this, that every opinion which does not accord with the code of dogmas that we have professed at any given time, is a heresy. At a certain time and in a certain place men make a certain profession, but this profession can never be a fixed criterion of the truth. All is summed up in the "Ubi Christus, ibi Ecclesia," and Christ is wherever we are.

      Every so-called heresy which claims that what it professes is the actual truth, may likewise find in the history of the Church a consistent explanation of the faith it professes, and apply all the arguments to its own use. Pressensé simply calls his own creed Christian truth, precisely as every heretical sect has done.

      The primary definition of the word heresy (the word ἁίρεσις means a part) is the name given by a society of men to any opinion contradicting any part of the doctrine professed by the society. A more specific meaning is an expression of an opinion which denies the truth of the creed, established and maintained by the temporal power.

      There is a remarkable, although little known, work entitled "Unpartheyische Kirchen und Ketzer-Historie," 1729, by Gottfried Arnold, which treats of this subject, and points out the illegality, the perversity, the lack of sense, and the cruelty of employing the word heresy in the sense of refutation. This book is an attempt to relate the history of Christianity in the form of a history of heresies.

      In his introduction the author asks a series of questions: (1) Of those who make heretics (Von denen Ketzermachern selbst); (2) Of those who have become heretics; (3) Of the subjects of heresy; (4) Of the ways of making heretics; and (5) Of the aims and consequences of the making of heretics. To each of these points he adds scores of other questions, giving the answers from the works of well-known theologians, but principally leaving it to the reader to draw his own deductions from the contents of the book. As instances of questions which are to a certain extent their own answers I will quote the following:—Concerning the 4th question, of the methods for making heretics, he asks in one of the questions (the 7th): "Does not all history tend to show us that the greatest makers of heretics, the adepts in the art, were those very wiseacres from whom the Father concealed his secrets—that is, the hypocrites, the Pharisees, and the Scribes, or utterly godless and evil-minded men? (Question 20–21) And in the corrupted times of Christianity did not the hypocrites and envious ones reject the very men, talented and especially indorsed by the Lord, who would have been highly esteemed in periods of pure Christianity? (21) And, on the other hand, would not those men who during the decadence of Christianity rose above all others, and set themselves up as teachers of the purest Christianity, would not they, during the times of the apostles of Christ and his disciples, have been considered as the shameful heretics and anti-Christians?" Among other things, while expressing the idea that the verbal declaration of the essence of faith which was required by the Church, the abjuration of which was regarded as a heresy, could never cover all the ideas and beliefs of the faithful, and that hence the requirement that faith shall be expressed by a certain formula of words is the immediate cause of heresy, he says in the 21st question:—

      "And supposing that holy acts and thoughts appear to a man so high and so profound that he finds no adequate words wherewith to convey them, should he be considered a heretic if he is unable to formulate his conception? (33) And was not this the reason why there were no heresies in the early times of Christianity, because Christians judged each other, not by their words, but by their hearts and by their deeds, enjoying a perfect freedom of expression, without the fear of being called heretic?" "Was it not one of the convenient and easiest methods of the Church," he asks in the 31st question, "when the ecclesiastics wished to rid themselves of any one, or ruin his reputation, to excite suspicion in regard to the doctrine he held, and by investing him in the garment of heresy, condemn and cast him out?"

      "Although it is true that among so-called heretics sins and errors have been committed, it is no less true, as the numerous examples here quoted bear testimony" (that is to say, in the history of the Church and of heresies), "that there has never been a sincere and conscientious man of any importance whose safety has not been endangered through the envy of the ecclesiastics."

      This was the interpretation of heresy almost 200 years ago, and the same meaning is attached to it to-day, and so long as the idea of the Church shall exist it will never change. Where the Church exists there must also exist the idea of heresy. The Church is a body of men claiming possession of indisputable truth. A heresy is the opinion of men who do not acknowledge the truth of the Church to be indisputable.

      Heresy is the manifestation of a movement in the Church; it is an attempt to destroy the immutable assertion of the Church, the attempt of a living apprehension of the doctrine. Each advance that has been made toward the comprehension and the practice of the doctrine has been accomplished by heretics: Tertullian, Origen, Augustine, and Luther, Huss, Savonarola, Helchitsky, and others were all heretics. It could not be otherwise.

      A disciple of Christ, who possesses an ever growing sense of the doctrine and of its progressive fulfilment as it advances toward perfection, cannot, either for himself or others, affirm, simply because he is a disciple of Christ, that he understands and practises the doctrine of Christ to its fullest extent; still less could he affirm this in regard to any body of men. To whatsoever state of comprehension and perfection he may have arrived, he must always feel the inadequacy both of his conception and of its application, and must ever strive for something more satisfactory. And therefore to claim for one's self, or for any body of men whatsoever, the possession of a complete apprehension and practice of the doctrine of Christ is in direct contradiction to the spirit of Christ's doctrine itself.

      However strange this statement may appear, every church, as a church, has always been, and always must be, an institution not only foreign, but absolutely hostile, to the doctrine of Christ. It is not without reason that Voltaire called it "l'infâme"; it is not without reason that all so-called Christian sects believe the Church to be the

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