Chapter III:17: Schism

3. Schism, which more directly indicates the broken Union of the Church, while Heresy denotes its abandoned faith. And, while Heresy has regard to diversity of opinions, Schism denotes dissension whether of hearts and affections, or of rites not necessary; sometimes with some sort of external communion continuing, but with the same commonly ceasing: Quæstione Euangelica XI, § 2, in operibus Augustini, tome 3, part 2, column 202, “It is wont to be asked how Schismatics differ from Heretics, and this is found, that a different faith does not make men Schismatics, but a disrupted society of communion.” Although it is certain that Heresy begets Schism, and Schism produces Heresy, and so these two are commonly conjoined with each other; when they are not incorrectly joined in Galatains 5:20, αἱρέσεις/heresies and ἔχθραι, ἔρεις, ζῆλοι, θυμοί, ἐριθεῖαι, διχοστασίαι, hatred, variance, emulations, wrath, strife, seditions. And Paul, when he dissuades the Corinthians from Schisms, at the same time commends to them unity of affections and opinions, 1 Corinthians 1:10. JEROME, Commentario ad Titus 3:10, page 257, “They think that between Heresy and Schism this stands: that Heresy embraces perverse dogma, Schism is separated from the church because of episcopal disagreement; which indeed initially is able to be understood of either. Otherwise, every Schism fashions for itself some Heresy, so that it might appear to withdraw rightly from the Church.”

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Chapter III:21: Tolerance

But Tolerance differs much from Syncretism. We admit the former concerning Heretics as well as Infidels in the external society of the world, imitating the example of God Himself, who bears with the s

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Dr. Steven Dilday holds a BA in Religion and Philosophy from Campbell University, a Master of Arts in Religion from Westminster Theological Seminary (Philadelphia), and both a Master of Divinity and a  Ph.D. in Puritan History and Literature from Whitefield Theological Seminary.  He is also the translator of Matthew Poole's Synopsis of Biblical Interpreters and Bernardinus De Moor’s Didactico-Elenctic Theology.

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