A man that is a heretic, after the first and second admonition, avoid:

“But as many as separate from the Church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord.”

“On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus, that "a man who is a heretic" must be "rejected after the first admonition," on the ground that "he that is such is perverted, and committeth sin, as a self-condemned man." Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns heresies.”

“But for the rest, let our most beloved brethren firmly decline, and avoid the words and conversations of those whose word creeps onwards like a cancer; as the apostle says, "Evil communications corrupt good manners." And again: "A man that is an heretic, after one admonition, reject: knowing that he that is such is subverted, and sinneth, being condemned of himself." And the Holy Spirit speaks by Solomon, saying, "A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire." Also again, he warneth us, and says, "Hedge in thy ears with thorns, and hearken not to a wicked tongue." And again: "A wicked doer giveth heed to the tongue of the unjust; but a righteous man does not listen to lying lips." And although I know that our brotherhood there, assuredly fortified by your foresight, and besides sufficiently cautious by their own vigilance, cannot be taken nor deceived by the poisons of heretics, and that the teachings and precepts of God prevail with them only in proportion as the fear of God is in them; yet, even although needlessly, either my solicitude or my love persuaded me to write these things to you, that no commerce should be entered into with such; that no banquets nor conferences be entertained with the wicked; but that we should be as much separated from them, as they are deserters from the Church; because it is written, "If he shall neglect to hear the Church, let him be unto thee as a heathen man and a publican." And the blessed apostle not only warns, but also commands us to withdraw from such. "We command you," he says, "in the name of Jesus Christ our Lord, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." There can be no fellowship between faith and I faithlessness. He who is not with Christ, who is an adversary of Christ, who is hostile to His unity and peace, cannot be associated with us. If they come with prayers and atonements, let them be heard; if they heap together curses and threats, let them be rejected.”

“Perhaps even thus being put to shame by the bad odor of their names, they [the heretics] may be enabled to grasp the depth of impiety into which they have fallen. It would be within our rights not to answer them at all, according to the apostolic advice: "One who is heretical, after a first and a second admonition refuse, knowing that such a one is perverted and sins, being self-condemned." This is even more the case, in that the prophet says about such men: "The fool shall utter foolishness, and his heart shall imagine vain things." But since, like their leader, they too go about like lions seeking whom among the simple they shall devour, we are compelled to write in reply to your piety, that the brethren being once again instructed by your admonition may still further reprove the vain teaching of those men.”

“If he who has been corrected for his first sins and has been deemed worthy of pardon again falls, he prepares for himself a more wrathful judgment. He who after the first and second admonition remains in his fault should be reported to the superior, that perhaps he may be ashamed when further rebuked. But, if he does not even in this case correct himself, he must be cut off from the rest as a cause of scandal and be looked upon as a heathen and a publican.”

“This monster's cavern [of heresies], your sacred Majesty, is thick laid (as seafaring men do say it is) with hidden lairs, and all the surrounding neighborhood, where the rocks of unbelief echo to the howling of her black dogs, we must pass by with ears stopped up. For it is written: "Hedge your ears about with thorns" and again: "Beware of dogs. Beware of evil workers"; and yet again: "One who is a heretic, avoid after the first reproof knowing that such a one is fallen and is in sin, being condemned of his own judgment." So then, like prudent pilots, let us set the sails of our faith for the course wherein we may pass by most safely and again follow the coasts of the Scriptures.”

“How then does he elsewhere say, "If God peradventure will give them repentance" (2 Tim. ii. 25); but here, "A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sinneth, being condemned of himself"? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and manifest to all, why dost thou contend in vain? why dost thou beat the air? What means, "being condemned of himself"? Because he cannot say that no one has told him, no one admonished him; since therefore after admonition he continues the same, he is self-condemned. What then? dost thou command him to stop the mouths of gainsayers, if he must pass them by when they are doing everything to their own destruction? He means that he should not do it principally for their advantage, for being once perverted in their minds, they would not profit by it. But if they injured others, it behooved him to withstand and contend with them; and manfully await them, but if thou art reduced to necessity, seeing them destroying others, be not silent, but stop their mouths, from regard to those whom they would destroy. It is not indeed possible for a zealous man of upright life to abstain from contention, but so do as I have said. For the evil arises from idleness and a vain philosophy, that one should be occupied about words only. For it is a great injury to be uttering a superfluity of words, when one ought to be teaching, or praying, or giving thanks. For it is not right to be sparing of our money but not sparing of our words; we ought rather to spare words than our money, and not to give ourselves up to all sorts of persons. What means, "that they be careful to maintain good works"? That they wait not for those who are in want to come to them, but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal will he perform this duty. For in doing good actions, it is not those who receive the kindness that are benefited, so much as those who do it that make gain and profit, for it gives them confidence towards God. But in the other case, there is no end of contention: therefore he calls the heretic incorrigible. For as to neglect those for whom there is a hope of conversion is the part of slothfulness, so to bestow pains upon those who are diseased past remedy is the extreme of folly and madness; for we render them more bold.”

“Above, the Apostle taught Titus what things he should propose for the instruction of the people; now he shows what he should avoid in teaching. And first he does this; second he writes certain personal matters, at the point 'when I shall send.' Likewise the first part is divided into two: first he shows how he should avoid useless and foreign doctrines; second, how he should avoid heretics, at 'a heretic.' Concerning the first he does two things: first he shows what is to be avoided in his teaching; second he assigns the reason, at 'for they are.' Now it must be noted concerning the first that it belongs to one who professes the teaching of some science, first, to satisfy the questions that are raised within it; second, to treat certain things of himself; third, to dispute with those who resist; and fourth, to teach what is to be avoided concerning it. But in other sciences no wise man answers just any question, but only those that pertain to his own science. So the teacher of the truth ought not to answer just any question. For folly is opposed to wisdom. But this teaching is a teaching of wisdom. Deut. 4:6: "for this is your wisdom and understanding in the sight of the peoples." Therefore he says 'foolish questions.' Questions, therefore, that are opposed to the intentions of this teaching, are foolish. Now those things are opposed to it which are undisciplinable. Job 34:35: "But Job has spoken foolishly, and his words do not sound of discipline." Likewise when something manifest is proposed as doubtful, namely whatever anyone ought to hold of himself in the science. And these are the things that pertain to the instruction of the faith and the education of morals. And there are certain things that he ought to avoid. Hence he says 'genealogies.' For genealogies are set down in the Scriptures on account of mysteries, and on account of the historical understanding. In resisting those who attack, he ought to avoid 'contentions and fights.' For when there is disputation for the inquiry of the truth, it is praiseworthy; but when there is contention for the purpose of showing what is to be held and what is to be avoided, such are to be avoided. Prov. 20:3: "It is an honor for a man to separate himself from contentions." II Tim. 2:14: "Do not contend with words." The 'fights of the law' are those which arise not from a fault of the disputants, but which arise from a contrariety in Scripture, or from contrary reasons. But are such things always to be avoided? It must be said: in sacred Scripture, according to truth, nothing is contrary. But if something appears contrary, either it is because it is not understood, or because they have been corrupted by the fault of the scribes, which is especially evident in numbers and genealogies. And therefore these things, because they cannot be determined, he wishes to be avoided. And this for the reason that they are 'useless.' And a teacher ought to attend to two things, namely to usefulness, and to truth. Prov. 8:7: "My throat shall meditate truth," etc. Isaiah 48:17: "I am the Lord your God, teaching you useful things." One ought not, therefore, to meddle with useless things, and things that do not have solid truth. For to know particulars, such as genealogies are, is not for the perfection of the intellect, nor for the instruction of morals, nor of faith. And they are 'vain,' because they do not have solid truth. Then when he says 'a heretic,' he shows who among men are to be avoided; and first he shows that heretics [are to be avoided]; second he shows the reason for this, at 'knowing that.' He says, therefore, 'a heretical man.' Where it must be noted what makes one to be a heretic, and the first meaning of this name 'heretic' must be taken. For it is not said from division, but from choice, as Jerome says; for in Greek 'haeresis' means 'choice.' Hence 'heretic,' that is, 'one who chooses,' as it were pertinaciously adhering to some sect which he has chosen. Hence it must be known that every heretic is one who errs, and not the converse, for two reasons. First on the part of the matter concerning which he errs, for instance if it is not concerning the end of human life, or concerning that which pertains to the faith and good morals. For one so erring is not a heretic. But if he should err concerning those things that are for the end of human life, he is always a heretic. And I say 'the end of human life,' because among the ancients there were sects positing a different end, as is evident concerning the Stoics and the Epicureans. Or concerning the faith; and thus if someone should say that God is not triune and one, and that fornication is not a sin, he is a heretic. Second on the part of the choosing, because one who chooses, if he is not obstinate, but is ready to be corrected according to the determination of the Church, and thus [errs] not from malice, but from ignorance, is not a heretic. Him, therefore, 'avoid,' on account of danger. II Tim. 2:17: "Their speech creeps like a cancer." Likewise let no one share in their sins, lest he seem to consent to them. II John, the only chapter: "If anyone comes to you and does not bring this teaching," etc. Likewise on account of punishment. Num. 16:26: "Depart from the tents of these wicked men, and touch nothing that belongs to them," etc. Yet he wishes that he be admonished, and if he does not desist, then he is a heretic and to be avoided. And he says 'after the first and second reproof.' For thus it is done in the Church in excommunications. And the reason is that the number of every thing has a beginning, a middle, and an end. Therefore it is taken as sufficient for all things. II Cor., last chapter, v. 1: "Behold, this is now the third time I am coming to you," etc. Likewise on account of the perfection of the number three. But the reason for the avoidance is that one must deal with the one erring from the beginning, so that he may be corrected. Matt. 9:12: "Those who are well have no need of a physician, but those who are sick." And therefore he is not to be given up until it is seen whether he can be cured; but if he cannot be healed, then he is to be given up. Luke 19:22: "Out of your own mouth I judge you, wicked servant." Then when he says 'when I shall send,' he writes certain personal matters. And first certain things to be arranged concerning him; second he ends the epistle with a greeting. He says, therefore, 'when I shall send,' etc. These two were disciples of the Apostle. He sent others because he wanted Titus to come to him, and he does not fix a time for him, but a place; for he had need of him for the help of preaching. Yet he wished Artemas to be sent ahead, and he shows what he arranges concerning them; second he answers an objection, at 'and let ours also learn.' This Apollo, of whom Acts 19:1 speaks, was bishop of the Corinthians, on account of whose fault he left them, and went to Crete to Titus, but, the Corinthians having been corrected, the Apostle recalls him. But he calls Zenas a lawyer, although Apollo also was very learned, because he had this dignity in Judaism. But the reason why he wishes these to be sent ahead, and not Titus, is that Titus was necessary at Crete on account of the episcopate, but these did not have any charge. And he says 'that nothing may be lacking to them,' as if he were to say: if you do not have it, let your subjects provide it. And therefore he adds thus: 'let ours also learn,' namely the faithful, to provide, just as the Jews do. And he says 'ours,' namely his subjects, let them learn to excel the Jews, and others from Asia, who provide for their preachers and for those in need. And he says 'for necessary uses,' that is, in cases of necessity. I Tim. 6:8: "Having food, and that with which we may be covered, let us be content with these." But the reason why they preside is that they may not be unfruitful. I Cor. 9:7: "Who plants a vineyard, and does not eat of its fruit?" etc. The people, therefore, if they are like the vineyard of the Lord, ought to bear fruit, not only spiritual, but also temporal, so that from it the cultivators may be sustained; otherwise they would be unfruitful. Matt. 7:19: "Every tree that does not make good fruit will be cut down." Then he greets them, first on the part of others; second he asks that they greet others; third he sets down his own. As to the first he says 'they greet,' etc., that is, they wish them well. Second he says, 'Greet those who love us in the faith,' being Christ's, because there is no agreement of the faithful with the unfaithful. II Paralipomenon 19:2: "You give help to the impious, and you are joined in friendship to those who hate the Lord." Or 'who love us in faith,' that is, with a faithful affection. Ecclesiasticus 6:15: "There is no comparison to a faithful friend." 'The grace of God,' namely which is the principle of all goods. Rom. 3:24: "Justified freely through his grace." And he says 'to you,' because he does not write to one for his usefulness alone, but for the whole Church. Thanks be to God.”

“A man that is an heretic,.... An heretic, according to the notation of the word, is either one that makes choice of an opinion upon his own judgment, contrary to the generally received sense of the churches of Christ, and prefers it to theirs, and obstinately persists in it; separates from them, forms a party, and sets himself at the head of them, whom he has drawn into the same way of thinking with himself: or he is one that removes and takes away a fundamental doctrine of Christianity, which affects particularly the doctrine of the Trinity, the deity, and personality of Father, Son, and Spirit, and especially the doctrines relating to the person, office, and grace of Christ; one that brings in, or receives damnable doctrines; speaks or professes perverse things, and draws away disciples after him; or is among such disciples: for though schism and heresy do differ, and every schismatic may not be an heretic, yet every heretic is a schismatic; he makes a rent in the doctrine of Christ, and makes parties and divisions in his church; and such are not always to be contended and disputed with, but to be avoided and rejected: after the first and second admonition reject; have nothing to do with him; have no society with him; admit him not to private conversation; and eject him from church communion, after he has been publicly admonished twice by the order of the church; for this is not to be understood of private admonition, by a particular person or persons; as in the case of private offences, Mat 18:15 but of public admonition, in the name of the church. An admonition with the Jews did not continue less than seven days (a); some say (b) thirty; that is, there were so many days before it was out, or between one and another. (a) T. Bab. Moed Katon, fol. 16. 1. (b) Bereshit Rabba, sect. 33. fol. 28. 3.”

“A man that is a heretic - Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, etc., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings. After the first and second admonition, reject - Labour to convince him of his error; but if he will not receive instruction, if he have shut his heart against conviction, then - burn him alive? No: even if demonstrably a heretic in any one sense of that word, and a disturber of the peace of the Church, God gives no man any other authority over him but to shun him, παραιτου. Do him no harm in body, soul, character, or substance; hold no communion with him; but leave him to God. See the notes on Act 5:17; Act 24:14 (note), where the word heresy is particularly explained.”

“A man that is, &c. Many ancient copies have this passage thus, Avoid a heretic after one reprehension. St. Irenĉus, Tertullian, St. Cyprian, St. Ambrose, &c. and many ancient Greek copies, omit a second reprehension. They thought once warning a heretic sufficient; a second correction only served to render him more insolent, and more obstinate in his false opinions. Certainly the faith of Christ has been so firmly established, that a man instructed in Scripture and tradition cannot conscientiously remain a heretic; he must be well aware of the crime of disunion; his own judgment, as St. Paul says, must condemn him.”

“heretic--Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Tit 3:9, and immoral in practice. reject--decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.”