ly 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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SECOND ARTICLE [II-II, Q. 11, Art. 2]

Whether Heresy Is Properly About Matters of Faith?

Objection 1: It would seem that heresy is not properly about matters
of faith. For just as there are heresies and sects among Christians,
so were there among the Jews, and Pharisees, as Isidore observes
(Etym. viii, 3, 4, 5). Now their dissensions were not about matters
of faith. Therefore heresy is not about matters of faith, as though
they were its proper matter.

Obj. 2: Further, the matter of faith is the thing believed. Now
heresy is not only about things, but also about works, and about
interpretations of Holy Writ. For Jerome says on Gal. 5:20 that
"whoever expounds the Scriptures in any sense but that of the Holy
Ghost by Whom they were written, may be called a heretic, though he
may not have left the Church": and elsewhere he says that "heresies
spring up from words spoken amiss." [*St. Thomas quotes this saying
elsewhere, in Sent. iv, D, 13, and III, Q. 16, A. 8, but it is
not to be found in St. Jerome's works.] Therefore heresy is not
properly about the matter of faith.

Obj. 3: Further, we find the holy doctors differing even about
matters pertaining to the faith, for example Augustine and Jerome, on
the question about the cessation of the legal observances: and yet
this was without any heresy on their part. Therefore heresy is not
properly about the matter of faith.

_On the contrary,_ Augustine says against the Manichees [*Cf. De Civ.
Dei xviii, 51]: "In Christ's Church, those are heretics, who hold
mischievous and erroneous opinions, and when rebuked that they may
think soundly and rightly, offer a stubborn resi