Whether Heresy Is a Species of Unbelief?
Objection 1: It would seem that heresy is not a species of unbelief.
For unbelief is in the understanding, as stated above (Q. 10, A. 2).
Now heresy would seem not to pertain to the understanding, but rather
to the appetitive power; for Jerome says on Gal. 5:19: [*Cf.
Decretals xxiv, qu. iii, cap. 27] "The works of the flesh are
manifest: Heresy is derived from a Greek word meaning choice, whereby
a man makes choice of that school which he deems best." But choice is
an act of the appetitive power, as stated above (I-II, Q. 13, A. 1).
Therefore heresy is not a species of unbelief.
Obj. 2: Further, vice takes its species chiefly from its end; hence
the Philosopher says (Ethic. v, 2) that "he who commits adultery that
he may steal, is a thief rather than an adulterer." Now the end of
heresy is temporal profit, especially lordship and glory, which
belong to the vice of pride or covetousness: for Augustine says (De
Util. Credendi i) that "a heretic is one who either devises or
follows false and new opinions, for the sake of some temporal profit,
especially that he may lord and be honored above others." Therefore
heresy is a species of pride rather than of unbelief.
Obj. 3: Further, since unbelief is in the understanding, it would
seem not to pertain to the flesh. Now heresy belongs to the works of
the flesh, for the Apostle says (Gal. 5:19): "The works of the flesh
are manifest, which are fornication, uncleanness," and among the
others, he adds, "dissensions, sects," which are the same as
heresies. Therefore heresy is not a species of unbelief.
_On the contrary,_ Falsehood is contrary to truth. Now a heretic is
one who devises or follows false or new opinions. Therefore heresy is
opposed to the truth, on which faith is founded; and consequently it
is a species of unbelief.
_I answer that,_ The word heresy as stated in the first objection
denotes a choosing. Now choice as stated above (I-II, Q. 13, A. 3) is
about things directed to the end, the end being presupposed. Now, in
matters of faith, the will assents to some truth, as to its proper
good, as was shown above (Q. 4, A. 3): wherefore that which is the
chief truth, has the character of last end, while those which are
secondary truths, have the character of being directed to the end.
Now, whoever believes, assents to someone's words; so that, in every
form of unbelief, the person to whose words assent is given seems to
hold the chief place and to be the end as it were; while the things by
holding which one assents to that person hold a secondary place.
Consequently he that holds the Christian faith aright, assents, by his
will, to Christ, in those things which truly belong to His doctrine.
Accordingly there are two ways in which a man may deviate from the
rectitude of the Christian faith. First, because he is unwilling to
assent to Christ: and such a man has an evil will, so to say, in
respect of the very end. This belongs to the species of unbelief in
pagans and Jews. Secondly, because, though he intends to assent to
Christ, yet he fails in his choice of those things wherein he assents
to Christ, because he chooses not what Christ really taught, but the
suggestions of his own mind.
Therefore heresy is a species of unbelief, belonging to those who
profess the Christian faith, but corrupt its dogmas.
Reply Obj. 1: Choice regards unbelief in the same way as the will
regards faith, as stated above.
Reply Obj. 2: Vices take their species from their proximate end,
while, from their remote end, they take their genus and cause. Thus
in the case of adultery committed for the sake of theft, there is the
species of adultery taken from its proper end and object; but the
ultimate end shows that the act of adultery is both the result of the
theft, and is included under it, as an effect under its cause, or a
species under its genus, as appears from what we have said about acts
in general (I-II, Q. 18, A. 7). Wherefore, as to the case in point
also, the proximate end of heresy is adherence to one's own false
opinion, and from this it derives its species, while its remote end
reveals its cause, viz. that it arises from pride or covetousness.
Reply Obj. 3: Just as heresy is so called from its being a choosing
[*From the Greek _hairein_, to cut off], so does sect derive its name
from its being a cutting off (_secando_), as Isidore states (Etym.
viii, 3). Wherefore heresy and sect are the same thing, and each
belongs to the works of the flesh, not indeed by reason of the act
itself of unbelief in respect of its proximate object, but by reason
of its cause, which is either the desire of an undue end in which way
it arises from pride or covetousness, as stated in the second
objection, or some illusion of the imagination (which gives rise to
error, as the Philosopher states in _Metaph._ iv; _Ed. Did._ iii, 5),
for this faculty has a certain connection with the flesh, in as much
as its act is independent on a bodily organ.
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