Heresy

Heresy (pronounced her-uh-see)

(1) Opinion or doctrine at variance with the orthodox or accepted doctrine, especially of a church or religious system.

(2) The maintaining of such an opinion or doctrine.

(3) In Roman Catholic canon law, the wilful and persistent rejection of any article of faith by a baptized member of the church.

(4) Dissent, iconoclasm, dissension.

1175–1225: From Middle English heresie from Old French heresie and Late Latin haeresis (school of thought, philosophical sect) derived from the Greek haíresis (act of choosing, derivative of haireîn (to choose)).  Source of the Greek was haireisthai (take, seize), middle voice of hairein (to choose) of unknown origin but likely derived from the primitive ser (to seize), thought also to be the root of both the Hittite šaru and the Welsh herw, both best translated as “booty".  The modern meaning emerged from the use by early Christian writers who used the literal translation from the Latin (sect or doctrine) to convey their disapproval of unorthodox thoughts or ideas.  The Greek word was used in the New Testament in reference to the Sadducees, Pharisees, and even the Christians, as sects of Judaism, but in English bibles it usually is translated as sect.   The meaning "religious belief opposed to the orthodox doctrines of the Church" evolved in Late Latin and was adopted for non-religious use as early as the late fourteenth century.

The Church of England Rejects Heresy Courts Proposal

Lindsay Lohan offering salvation to a heretic, (Machete (2010)).  The revolver is a Smith & Wesson Model 500 (8.38" barrel; .50 Magnum load)

In mid-1999, in a rare moment of clarity, the Church of England flirted, after a gap of one-hundred and fifty years, with the re-introduction of heresy trials to deal with clergy accused of deviation in matters of doctrine or ritual.  The last heresy trial was in 1847, when the Bishop of Exeter (Henry Phillpotts (1778–1869; Anglican Bishop of Exeter 1830-1869) accused the Reverend George Cornelius Gorham (1787–1857) of being unsound on the doctrine of "baptismal regeneration", Mr Gorham not agreeing a person was cleansed of original sin at baptism and born again into Christ.  Although the Court of Arches agreed with the bishop, on appeal, the Judicial Committee of the Privy Council overturned the ruling which caused a (very Anglican) controversy about whether a secular court should be able to rule on matters of doctrine (as opposed to law or procedure).  Since then clergy and bishops have been (more or less) free to deviate from doctrine without punishment and the Right Reverend David Jenkins (1925-2016), a former Bishop of Durham (1984-1994), famously raised a few eyebrows when he discussed his heterodoxic view on the virgin birth and bodily resurrection of Christ.  The new disciplinary procedure for clergy was to include offences against "doctrine, ritual and the ceremonial" because those who profess atheism or deny the doctrine of the Trinity or the Incarnation “should be disciplined”.

Heretic crooked Hillary Clinton being burned at the stake (digitally altered image).

Although not as well known as other inquisitions, in England, in the sixteenth century Reformation during the reign of Henry VIII (1491–1547; King of England (and Ireland after 1541) 1509-1547), about 60 heretics were executed.  Heresy laws were repealed in 1547, but reintroduced in 1554 by Mary I (1516–1558; Queen of England and Ireland 1553-1558 & Queen of Spain 1556-1558), under whom about 290 heretics were burned at the stake after the restoration of papal jurisdiction.  Executions of some 180 religious opponents continued under Elizabeth I (1533–1603; Queen of England & Ireland 1558-1603) but on grounds of treason rather than heresy although the offence remained on the books.  To the condemned, it must have seemed a tiresome technical distinction.  The last execution of a "heretic" in England occurred in 1612 although technically that was for the offence of blasphemy.  Puritanical, if not quite to the end but certainly for as long as they could, there was one later execution in Scotland in 1697 when Thomas Aikenhead (circa 1676-1697) was accused, inter alia, of denying the doctrine of the Trinity.  In a example of Scottish judicial modernization, Mr Aikenhead was hanged rather than burned at the stake although they retained blasphemy as a capital offence until 1825. 

Unfortunately, after mulling over things for half-a–decade, the General Synod of the Church of England rejected the revival of a heresy court and didn’t, even more regrettably, consider bringing back burnings at the stake.  It seems there were fears the court could be used to enforce a traditionalist view, targeting clergy, who for example, support same-sex marriages or gay clergy, both now apparently matters of greater theological importance than a belief in the resurrection.  That does seem strange given it’s the central tenet of Christianity but that’s clearly become view from both the General Synod and Lambeth Palace.  In an address to the synod, displaying his flair for simultaneously changing the subject and answering a different question than the one asked, then Archbishop of Canterbury, Dr Rowan Williams (b 1950; Archbishop of Canterbury 2002-2012), said it was important for the church “…to be able to speak out against issues like Apartheid.  The question I think we ought to be asking is whether this does or does not serve the integrity or credibility of the church in the long run.  I believe that such a measure can serve the integrity and credibility of the church if we do indeed step back in this way.  It is over twenty years since the World Alliance of Reform Churches declared that the theological justification for Apartheid was a heresy.  It would be, I think a very incredible and inadequate Christian church which did not have the resource to say something like that.”

Pope Benedict XVI (1927–2022; pope 2005-2013, pope emeritus 2013-2022) and Cardinal George Pell (1941-2023) discuss the fate of heretics.

Catharsis

Catharsis (pronounced kuh-thahr-sis)

(1) The purging of the emotions or relieving of emotional tensions, especially through certain kinds of art, as tragedy or music.

(2) In psychiatry, a form of psychoanalysis or psychotherapy that encourages or permits the discharge of repressed, pent-up, socially unacceptable affects.

(3) The discharge of pent-up emotions so as to result in the alleviation of symptoms or the permanent relief of the condition.

(4) In Aristotelian literary criticism, the purging or purification of the emotions through the evocation of pity and fear, as in tragedy.

(5) In medicine, purgation, especially of the bowels.

1770: From the New Latin catharsis, from the Ancient Greek kátharsis (a cleansing) equivalent to kathar, variant stem of kathaírein (to cleanse, purge, purify), from katharós (pure, clear of dirt, clean, spotless, open, free, clear of shame or guilt, purified) + sis.    Root was the Medieval Latin Catharī (the Pure), from the Byzantine Greek καθαροί or katharoí (the Pure), plural of καθαρός (katharós) (pure).  Most of the extended senses found in Modern English are of unknown origin, the original sense from 1770 being "a bodily purging" (especially of the bowels), then an important aspect of medical practice.  After 1872 it came to be applied to emotions when it was referred to as "a purging through vicarious experience"; the psychotherapy sense first recorded in 1909 in Abraham Brill's (1874–1948) translation of Sigmund Freud's (1856–1939) Selected Papers on Hysteria  (Dr Brill’s translation the first of Freud into English).  The alternative spelling cathartick went extinct in the mid-nineteenth century.  The adjective cathartic dates from its use in medical literature in the 1610s in the sense of preparations claimed to be "purgative; purifying"; more general use noted by the 1670s.  Presumably, the cures proved efficacious because the adjective cathartical soon emerged, existing also in the plural as the noun catharticals (laxatives).

Cathar (religious puritan (implied in Catharism)), dates from the 1570s and was from the Medieval Latin Cathari (the Pure), the name taken by the Novatians and other Christian sects, from the New Testament Greek katharizein (to make clean), from the Ancient Greek katharós (pure).  It was applied particularly to the twelfth century sects (Albigenses et al) in Languedoc and the Piedmont which denied and defied the authority of the pope.  The feminine proper name Catherine is from the French Catherine, from the Medieval Latin Katerina, from the Classical Latin Ecaterina, from the Ancient Greek Aikaterine.  The -h- was introduced in the sixteenth century, probably a tribute in folk etymology from the Greek katharos (pure).  Familiar in Modern English also as Katherine, Kate, Cate and other variations, the initial Greek vowel preserved in the Russian form Ekaterina.  For reasons unknown, Catherine began to be used as a type of pear in the 1640s.

The term “Catherine wheel” was originally from the early thirteenth century and described a torture device, the spiked wheel on which (according to some versions of what is thought to be a most dubious tale) the legendary virgin Saint Catherine of Alexandria was in 307 tortured and martyred by the pagan Marcus Aurelius Valerius Maxentius (circa 283–312; a Roman emperor, 306-312), thus becoming, in the associative way the Church did these things, patron saint of spinners.  She was a most popular saint in medieval times and popularized the name Catherine (and its variations), the favor enduring to this day.  It was applied from 1760 to a kind of firework which shot flame from a revolving spiral tube, creating the shape of a spinning wheel.

Of the Cathars: Catharism

With origins in Persia and the Byzantine Empire, Catharism was a dualist (or Gnostic revival) fork of Christianity, the movement most active during the twelfth and thirteenth centuries in what is now northern Italy and southern France.  It was not a good time to be promoting the notion of two Gods, one good, the other evil; this dualism was however the essential core of Cathar beliefs.  The good God was the God of the New Testament and the creator of the spiritual realm, contrasted with the evil Old Testament God, creator of the physical world whom many Cathars, and not a few of their persecutors, identified as Satan.  It was an exacting creed which meant all visible matter, including the human body, was created by the evil god and therefore tainted with sin.  Taint might be an understatement; Cathars thought human spirits were the lost spirits of angels trapped within the physical creation of the evil god, destined to be reincarnated until they achieved salvation through what they called the consolamentum, a highly ritualized form of baptism.

The Holy See's foreign policy when the pope did have a few divisions: The papal army, the Cathars & the Albigensian Crusade.

All this was heresy to the monotheistic Roman Catholic Church, founded on the fundamental principle of one God, the creator of all things temporal and spiritual.  The Church’s crackdown got serious during the pontificate of Innocent III (circa 1160-1216; pope 1198-1216), initially by means of political and theological persuasion but with the assassination of his emissary, Innocent abandoned diplomacy, declared his dead ambassador a martyr and launched a military operation, the twenty-year (1209-1229) Albigensian Crusade.  It was the beginning of the end of Catharism.  After 1244 when the great fortress of Montsegur near the Pyrenees was razed, the Cathars became an underground movement, many fleeing to Italy where the persecution was milder.  The hierarchy faded but the heresy lingered until it finally it vanished early in the fifteenth century.

Simone Weil.

Simone Weil (1909-1943) was a French philosopher and political activist who, in a manner unusual among left-leaning intellectuals of the era, returned to the religion ignored in her youth and became attracted to the mystical.  Remembered for her political writings and active service in both the Spanish Civil War and occupied France, she died tragically young in the self-sacrificial manner she had lived her life.  Among the more delicate historians, (typified by Arnold Toynbee (1889-1975)), there’s often an undisguised preference for Greek over Roman but few went as far as Weil who could find no virtue in the latter and was barely less dismissive of the medieval Church.  By contrast, in the Cathars, she found exemplars of goodness although she offered few reasons and fewer still shreds of evidence for this.  Most convincing is the notion that what Weil called affliction (malheur) goes beyond merely describing suffering and makes of it, if not a fetish, then certainly a calling.  Weil felt there were only some able truly to experience affliction: those least deserving of suffering.  Seduced by the lure of the tragic and having trawled history, she found in the Cathars the doomed victims with whom she could identify, drawn to them as Sylvia Plath was to Ted Hughes.

Simone Weil Agitprop.

Although her readership remains substantially limited to those clustered around a number of academic and feminist circles, Weil’s influence on literature has been profound.  She wrote neither fiction nor poetry but in her prolific output, existing mostly in letters and notebooks which in her lifetime were almost entirely unseen and edited for publication only posthumously, lay an extraordinary exploration of the contradictions and confusion of the modern world.  One gains much from reading Weil for despite her tone there’s pleasure in enjoying the lucidity and discovering an uncompromising critique of a world poisoned by the exclusivity of Christianity and its damnation of progress as heresy.  But guilt tinges the pleasure.  This tortured soul lived and died in anguish and dark despair because she knew she deserved no more in a world of where injustice had triumphed and probably forever would.  One fears that in all her brief years, she may never have felt a moment’s joy.

The modern catharsis is a public event, best enjoyed after emerging from rehab.  Lindsay Lohan and Oprah Winfrey, 2013.  

Reprobate

Reprobate (pronounced rep-ruh-beyt)

(1) A depraved, unprincipled, or wicked person; degenerate; morally bankrupt.

(2) In Christianity (from Calvinism), a person rejected by God and beyond hope of salvation and damned to eternal punishment in hell, forever hearing only their own screams of agony, smelling only their own decaying flesh and knowing only the gnashing of their decaying teeth.

(3) Rejected; cast off as worthless (archaic).

1400-1450: From the late Middle English reprobaten (condemn, disapprove vehemently; rejected as worthless) from the Latin reprobātus (disapproved, rejected, condemned), past participle of reprobāre (to reprove or hold in disfavour).  The construct was re- (back, again (here indicating probably "opposite of, reversal of previous condition")) + probare (prove to be worthy).  Used often in the form reprobacioun (rejection), the usual spelling in Church Latin was reprobationem (nominative reprobation (rejection, reprobation), the noun of action from the past-participle stem of reprobāre.  A doublet of reprove.

Notorious dispensationalist and reprobate, crooked Hillary Clinton in pantsuit.

The earliest use in English was as a verb meaning "to disapprove”; the specific religious meanings were adopted in the mid-fifteenth century, the general sense of an unprincipled person emerging decades later.  The sense of "reject, put away, set aside" dates from circa 1600 and the meaning "abandoned in character, morally depraved, unprincipled" is attested from the 1650s.  The specifically religious idea of "one rejected by God, person given over to sin, from the adjectival sense was from the 1540s whereas the generalized "abandoned or unprincipled person" was noted from the 1590s.  The use in theology was more specialised still.  The meaning "the state of being consigned to eternal punishment" was used since the 1530s and from the 1580s, this extended to any "condemnation as worthless or spurious" the more broad sense of "condemnation, censure, act of vehemently disapproving" used since 1727.  Other nouns once used in English include reprobacy (1590s), reprobance (c. 1600), reprobature (1680s, legal); never common, most are now archaic except a technical, historic terms.  Although the word has many synonyms (tramp, scoundrel, wastrel, miscreant, wretch, rascal, cad, rogue, outcast, pariah, wicked, sinful, evil, corrupt) it has always attracted authors who enjoy detailing the reprobacy of the habitually reprobative.

You are a heartless reprobate, sir; a heartless, thankless, good-for-nothing reprobate.  I have done with you.  You are my son; that I cannot help - but you shall have no more part or parcel in me as my child, nor I in you as your father.

Anthony Trollope (1815-1882), Barchester Towers (1857)

The fate of all reprobates.  The Harrowing of Hell (c 1499), by Hieronymus Bosch (1450–1516)

Christians are much concerned with the fate of reprobates, all of whom should be condemned.  Israel Folau (b 1989), a Tongan-born Australian football player (of the country’s three oval-ball codes) however attracted some condemnation himself when he posted on Instagram: “Warning – Drunks, Homosexuals, Adulterers, Liars, Fornicators, Thieves, Atheists, Idolaters. HELL AWAITS YOU. REPENT! ONLY JESUS SAVES”.  There were many who rose to defend the homosexuals but all seemed oblivious to the feelings of the others on his list, the chattering classes content to let drunks, adulterers, liars, fornicators, thieves, atheists and idolaters rot in Hell.  Noted drinker and adulterer Barnaby Joyce (b 1967; thrice (between local difficulties) deputy prime minister of Australia 2016-2022) must have felt put-upon. 

Some have been more expansive on the matter of reprobates than Mr Folau, Loren Rosson on his Busybody page detailing in three tiers, the worst of the sins committed by man, according to Pastor Steven Anderson (b 1981), preacher & founder of the New Independent Fundamentalist Baptist movement and pastor of Faithful Word Baptist Church, Tempe, Arizona.  Anderson first came to national attention in August 2009 after preaching a sermon in which he prayed for the visitation of the Angel of Death to Barack Obama (b 1961; US president 2009-2017).  In what he may suspect is a a conspiracy between the Freemasons and the Jews, Anderson has been denied entry to South Africa, Botswana, Jamaica, Canada, the United Kingdom, the European Union, the Republic of Ireland, Australia and New Zealand.

Tier 1: The irrevocably damned. Those beyond redemption, God having rejected them eternally.

(1) Homosexuals/pedophiles.  Note the absent ampersand; in Anderson’s view the two are inseparable, it being impossible to be one without being the other; they are the worst of the worst.  Anderson believes sodomites are not only sinners, but actual reprobates, based on the Book of Romans, God having tired of them, he turned them into sodomising perverts:  “God gave them up to vile affections” (Romans 1:26); “God gave them over to a reprobate mind” (Romans 1:28); “God gave them up to uncleanness through the lusts of their own hearts” (Romans1:24).  This, Anderson argues, is the explanation for homosexuality and surprisingly he’s in agreement with the gay view that “God made me like this” though not “born like this” faction, God making them that way only when they rejected the truth and the light; God “discarding them by turning them into homos.”  As reprobates, sodomites, unlike most sinners (those in tiers 2 and 3), cannot possibly be saved, nor should anyone want to try saving them: “He that is filthy, let him be filthy still” (Revelation 22:11).  The internal logic is perfect, God turned them into sodomites because of their God-hating hearts and it’s all their fault.

(2) Bible translators and scholars.  Anderson condemns these folk as irredeemable reprobates because of the Revelation 22:19, which damns all who tamper with the Word of God, ie altering the original text of the King James Bible (KJV 1611).

Tier 2: Especially wicked sinners:  These offenders are at least capable of being saved, if they accept Christ the Lord as their savior.

(3) Physicians who perform abortions, pro-choice crusaders; women who obtain abortions.  Anderson’s view is that all those involved in the abortion industry, the medical staff, the proponents and the women who procure the operation are simply those who murder the most innocent and vulnerable; they are reprobates. 

(4) Zionists.  Israel is the most ungodly nation on the planet according to Anderson and he calls the formation of the state of Israel in 1948 a diabolical fraud.  The Jews are not God’s chosen people and have not been so for two millennia, replacement theology a basic premise of the New Testament: “If the kingdom of God is taken from you and given to a nation bringing forth the fruits thereof, you’ve been replaced! You were the people of God, you were that holy nation of the Old Testament, but now you have been replaced. And today, the physical nation of Israel has been replaced by believers, by a holy nation made up of all believers in Christ, whether they be Jew or Gentile, no matter what the nationality.” According to Anderson, Zionism is more anti-Christ than any other of the major world religions.

(5) Modalists.  Anderson hates and despises modalists more even that the atheists who deny the very holiness of Christ.  Modalism is a heresy that denies the trinity and maintains God is only one person or entity (there are factions) who has three modes (or faces, or masks) which do not exist simultaneously, and that He changes modes by assuming whatever mode circumstances demand.  Thus to modalists, the Father, the Son, and the Holy Spirit are all the same person or entity, there not being the three in one but just one who shifts modalities as required.  This is of course heresy because Christianity teaches the Father, the Son, and the Holy Spirit are distinct. There is of course but one God but within God there are three entities which Christians call trinity.

(6) Atheists & evolutionists.  It’s not entirely clear if Anderson regards these two as interchangeable but it’s probably a tiresome technical point, both equally at risk of becoming reprobates who, if they persist in their rejection, God will turn into sodomites.

(7) Litterbugs.  Anderson might find some sympathy for this category.  Anderson hates those who drop litter whether on city streets or in the wilderness and can quote scripture to prove God too disapproves.

(8). Men who piss sitting down.  Anderson identifies this sin as one especially prevalent among Germans and other secular Europeans but any man who allows himself to be pussy-whipped into effeminate behavior in the loo is suspect.  Although among the less well-known passages in the Bible (KJV; 1611), “him that pisseth against the wall” (1 Samuel 25:22; 1 Samuel 25:34; 1 Kings 14:10; 1 Kings 16:11; 1 Kings 21:21; 2 Kings 9:8), it's known to Anderson who cites as a symbol of proper manliness.  However, the original translators may have been a little more nuanced, scholarship suggesting it’s best understood as “able-bodied men”.  Anderson condemns preachers, presidents & potentates who “pee sitting down” and demands leadership of the country be restored to those “who want stand up and piss against the wall like a real man.”  Anderson assures his congregation he’s a "stand and piss man".  For men wishing to score points with God and obtain redemption, this is one of the sins most easily forever renounced.  However, don’t lie, for God knows how you pee.

(9) Physicians and technicians who perform in vitro fertilization; women who undergo the treatment.  Anderson explains those who conceive using IVF instead of waiting naturally to fall pregnant are stealing babies from God, a concept he expresses more graphically in sermons as “ripping babies from the hands of God”.

(10) Male gynecologists.  Anderson says men who do this are disgusting perverts; their medical qualifications are irrelevant

Tier 3:  Sinful Christians. Those who preach or espouse these views could either be false Christians, or simply misguided believers in Christ who need to be educated.

(11) Pre-tribbers.  Anderson is actually on sound historical and theological ground here.  The idea that Christians will, on the day of the rapture, be taken bodily up to heaven before the apocalyptic tribulation is a wholly un–biblical notion unknown before the mid-nineteenth century and barely known before being spread in pop-culture.  It seems to have begun as a way of marketing Christianity as something more attractive.  As the Book of Revelation makes clear, Christians not only expected to suffer the tribulation before they were raptured, that suffering lies at the core of their holy duty.  Pre-tribulation is an un-Christian cop-out.

(12) Dispensationalists. Anderson is also correct that dispensationalist is another nineteenth century heresy and a kind of cultural relativism and while he doesn’t dwell on it, thinks cultural relativists are among the worst reprobates).  Anderson asserts that God never changes, noting “Jesus Christ the same yesterday, today, and forever” (Hebrews 13:8).  The Old Testament carries the same moral imperatives it always did, and the God of the New Testament aligns completely with it.

(13)  Calvinists, and others who deny free will.  It matters not to Anderson whether one cites a theological or biological basis for rejecting the doctrine of man’s free will; both are wrong.

(14) The lazy box-tickers. It’s not enough just occasionally to walk the neighborhood streets and leave in the mailboxes a flyer about Jesus, at least twice a week a Christian must go about their district, knocking on doors and spreading the word of the Lord.

US screenwriter & film director Paul Schrader (b 1946) really knows how to hurt someone's feelings.

Only

Only (pronounced ohn-lee)

Adverb

(1) Without others or anything further; alone; solely; exclusively.

(2) No more than; merely; just.

(3) As recently as.

(4) In the final outcome or decision.

Adjective

(5) Being the single one or the relatively few of the kind.

(6) Having no sibling or (less common) no sibling of the same sex (also a noun in this context).

(7) Mere (obsolete).

(8) Single in superiority or distinction; unique; the best.

Conjunction

(9) But (introducing a single restriction, restraining circumstance, or the like).

(10) Except (frowned upon by some).

Pre 900: From the Middle English oonly, onli, onlych, onelich & anely, from the Old English ānlich, ānlīc & ǣnlich (like; similar; equal; unique, solitary, literally "one-like”), from the Proto-Germanic ainalīkaz (one + -ly).  It was cognate with the Old Frisian einlik, the obsolete Dutch eenlijk, the German ähnlich (similar), the Old Norse álíkr, the Old High German einlih, the Danish einlig and the Swedish enlig (unified).  Synonyms include solitary & lone in one context and peerless & exclusive in the other.  Only is a noun, adjective, adverb & conjunction, onliness, onlyer & onlier are nouns and onliest & onlest are adjectives ; the noun plural is either onlys or onlies (both rarely used).

Only’s use as an adverb (alone, no other or others than; in but one manner; for but one purpose) and a conjunction (but, except) developed in Middle English.  In English, the familiar distinction of only and alone (now usually in reference to emotional states) is unusual; in many languages the same word serves for both although Modern German has the distinction in allein/einzig.  The mid fifteenth century phrase "only-begotten" is biblical, translating Latin unigenitus and Greek monogenes; the Old English word was ancenned. The term "only child" has been in use since at least the early eighteenth century.  The derived forms were once in more frequent use than now.  Someone who only adheres to the particular thing mentioned, excluding any alternatives. Onlyism (definitely non-standard) used to be quite a thing in Christianity in matters where there were different versions of documents and among Church of England congregations (often in the same parish) some were once adamant that only a certain edition of the Book of Common Prayer was acceptable and the others represented revisionism, heresy or, worse of all, smelled of popery.  Thus there were 1549-onlyiers, 1559-onlyiers, 1562-onlyiers etc.  The same factionalism of course continues to exist in many religions (and in secular movements and institutions too) but onlier has faded from use.  The adjectives onliest & onlest (a superlative form of only used almost exclusively in the US) are now rare and onlest is used mostly in African American Vernacular English (AAVE).  

The construct of the Old English ānlīc being ān (one) + -līc (-ly), only is thus understood in Modern English as on(e) + -ly.  One was from the Middle English oon, on, oan & an, from the Old English ān (one), from the Proto-West Germanic ain, from the Proto-Germanic ainaz (one), from the primitive Indo-European óynos (single, one).  It was cognate with the Scots ae, ane, wan & yin (one); the North Frisian ån (one), the Saterland Frisian aan (one), the West Frisian ien (one), the Dutch een & één (one), the German Low German een; the German ein & eins (one), the Swedish en (one), the Norwegian Nynorsk ein (one), the Icelandic einn (one), the Latin ūnus (one) & Old Latin oinos and the Russian оди́н (odín); doublet of Uno.

The –ly prefix was from the Middle English -ly, -li, -lik & -lich, from the Old English -līċ, from the Proto-West Germanic -līk, from the Proto-Germanic -līkaz (having the body or form of), from līką (body) (from whence Modern German gained lich); in form, it was probably influenced by the Old Norse -ligr (-ly) and was cognate with the Dutch -lijk, the German -lich and the Swedish -lig.  It was used (1) to form adjectives from nouns, the adjectives having the sense of "behaving like, having a likeness or having a nature typical of what is denoted by the noun" and (2) to form adjectives from nouns specifying time intervals, the adjectives having the sense of "occurring at such intervals".

The different phonological development of only and one was part of the evolution of English.  One was originally pronounced in the way which endures in only, atone and alone, a use which to this day persists in various dialectal forms (good 'un, young 'un, big 'un et al), the long standard pronunciation "wun" emerging around the fourteenth century in southwest and west England.  William Tyndale (circa 1494–1536), who grew up in Gloucester, used the spelling “won” in his translations of the Bible which were first published between 1525-1526 and the form slowly spread until it was more or less universal by the mid-eighteenth century.  The later use as indefinite pronoun was influenced by the unrelated French on and Latin homo.

Tyndale, before being strangled and burned at the stake in Vilvoorde (Filford near Brussels).  Woodcut from The Book of Martyrs (1563) by John Foxe (circa 1516-1587).

The cardinals and bishops in England probably neither much noticed nor cared about Tyndale’s phonological choice but they certainly objected to his choice of words in translation (church became “congregation” and priest became “elder”) which appeared to threaten both the institution of the Church and the centrality to Christianity of the clerical hierarchy.  Tried for heresy in 1536, he was pronounced guilty and condemned to be burned at the stake although, for reasons not documented, he was, after a ceremonial defrocking, strangled until dead while tied to the stake, his corpse then burned.

Activist herbivore Tash Peterson (b circa 1995, centre) at a vegan protest, Perth, Australia.

Although a thing which pedants enjoy correcting, the placement of “only” as a modifier matters only if putting it one place or the other would hinder clarity; there’s never been an absolute grammatical rule and, as long as the meaning is clear, it’s probably better to adopt whatever is the usual conversational style.  Strictly speaking, although “We only fuck vegans” means an assertion of a life consisting of nothing else, most would understand it as a statement of one who is prepared to contemplate intimacy only with vegans.  The best compromise to adopt is probably that recommended for handling the split infinitive: Use the more exact “We fuck only vegans” in formal use such as in writing and the more natural, conversational “We only fuck vegans” otherwise.  Note that a sign held aloft at a protest, although obviously something “in writing” is not an example of formal use; it’s just part of the conversation.

No ambiguity: Lindsay Lohan in sweatshirt from the I Only Speak LiLohan range.

Care must be taken to avoid ambiguity, especially in writing because the intonations of speech and other visual clues are not there to assist in the conveying of meaning.  Were one to say “She only fucks vegans after midnight”, quite what is meant isn’t clear and the sentence is better rendered either as “she fucks only vegans after midnight" (ie carnivores need not apply) or “she fucks vegans only after midnight” (ie vegans must wait till the midnight hour).  In informal English, only is a common sentence connector but again, this should be avoided in formal writing where “only” should be placed directly before the word or words that it modifies.

Inquire & Enquire

Inquire (pronounced in-kwahyuhr)

(1) To seek information by questioning; to ask.

(2) To make an investigation (usually followed by into).

(3) To seek (obsolete).

(4) To question (a person) (obsolete).

1250–1300: From the Middle English enqueren & anqueren (to ask (a question), ask about, ask for (specific information); learn or find out by asking, seek information or knowledge; to conduct a legal or official investigation (into an alleged offense)), from the Latin inquīrere (to seek for), replacing the Middle English enqueren, from the Old French enquerre, also from Latin.  The construct in Latin was from in- (into) + quaerere (to seek).  The prefix -in is quirky because it can act either to negate or intensify.  The general rule is that when prepended to a noun or adjective, it reinforces the quality signified and when prepended to an adjective, it negates the meaning, the latter mostly in words borrowed from French.  The Latin prefix in- was from the Proto-Italic en-, from the primitive Indo-European n̥- (not), the zero-grade form of the negative particle ne (not) and was akin to ne-, nē & nī.  In Modern English it is from the Middle English in-, from Old English in- (in, into), from the Proto-Germanic in, from the primitive Indo-European en.  Inquiry & inquirer are nouns, inquiring is a noun, verb & adjective, inquires is a verb, inquirable & inquisitive are adjective and inquiringly is an adverb; the noun plural is inquiries.  The verb inquireth is listed by most as archaic and forms such as reinquired & reinquiring have been coined as needed.

So the in- in inquire is not related to in- (not), also a common prefix in Latin and this created a tradition of confusion which persists to this day.  In Ancient Rome, impressus could mean "pressed" or "unpressed; inaudire meant "to hear" but inauditus meant "unheard of; invocatus was "uncalled, uninvited," but invocare was "to call, appeal to".  In Late Latin investigabilis could mean "that may be searched into" or "that cannot be searched into”.  English picked up the confusion and it’s not merely a linguistic quirk because mixing up the meaning of inflammable could have ghastly consequences.  Fortunately, some of the duplicity has died out: Implume, noted from the 1610s meant "to feather," but implumed (from a decade or more earlier meant "unfeathered".  Impliable could be held to mean "capable of being implied" (1865) or "inflexible" (1734).  Impartible in the seventeenth century simultaneously could mean "incapable of being divided" or "capable of being imparted" and, surprisingly, impassionate can mean "free from passion" or "strongly stirred by passion" (used wrongly that certainly could have inintended consequences).  The adjective inanimate was generally understood to indicate "lifeless" but John Donne (1572–1631), when using inanimate as a verb meant "infuse with life or vigor." Irruption is "a breaking in" but irruptible is "unbreakable".

In addition to improve "use to one's profit", Middle English also had the fifteenth century verb improve meaning "to disprove".  To inculpate is "to accuse," but inculpable means "not culpable, free from blame".  Infestive (a creation of the 1560s, from infest) originally meant "troublesome, annoying" but by the 1620s meant "not festive".  Bafflingly, in Middle English, inflexible could mean both "incapable of being bent" or "capable of being swayed or moved".  During the seventeenth century, informed could mean "current in information" formed, animated" or "unformed, formless", an unhelpful situation the Oxford English Dictionary (OED) described as “an awkward use".  Just a bizarre was that in the mid-sixteenth century inhabited meant "dwelt in" yet within half-a-century was being used to describe "uninhabited".  Some dictionaries insist the adjectives unenquired & unenquiring really exist but there’s scant evidence of use.  A noted derivation with some history is inquisitor.  Synonyms and words with a similar sense include examine, inspect, interrogate, investigate, analyze, catechize, explore, grill, hit, knock, probe, check, prospect, pry, query, question, roast, scrutinize, search, seek & sift.

Enquire (pronounced en-kwahyuhr)

A variant form of inquire

Circa 1300: From the Middle English enqueren & anqueren, (to ask (a question), to ask about, to ask for (specific information); learn or find out by asking, seek information or knowledge; to conduct a legal or official investigation (into an alleged offense)), from the Old French enquerre (to ask, inquire about) (which persists in Modern French as enquérir) and directly from the Medieval Latin inquīrere (to seek for).  As long ago as the fourteenth century the spelling of the English word was changed following the Latin model, but, in the annoying way that happens sometimes in English, the half-Latinized enquire persists and some people have even invented “rules” about when it should be used instead of inquire.   Sensibly, the Americans ignore these suggestions and use inquire for all purposes.  In Old French the Latin in- often became en- and such was the influence on Middle English that the form spread and although English developed a strong tendency to revert to the Latin in-, this wasn’t universal, thus pairs such as enquire/inquire which is why there must always be some sympathy for those learning the language.  There was a native form, which in West Saxon usually appeared as on- (as in the Old English onliehtan (to enlighten)) and some of those verbs survived into Middle English (such as inwrite (to inscribe)) but all are said now to be long extinct.

Enquire or inquire?

Lindsay Lohan says the spelling is "inquiry" so that must be right.

The English word was re-spelled as early as the fourteenth century on the Latin model but the half-Latinized "enquire" has never wholly gone away.  Outside of North America, it's not unknown to come across documents where "inquire" & "enquire" both appear, not in tribute to a particular "rule" of use but just because it hasn't been noticed; it's probably most associated with documents which are partially the product of chunks of texts being "cut and paste".  In the US, where the enquire vs inquire "problem" doesn’t exist because inquire is universal, this must seem a strange and pointless squabble because hearing a sentence like "She enquired when the Court of Inquiry was to hold its hearings" would unambiguously be understood and if written down, there could be no confusion if the spelling forms were to appear in either order.  So,  some hold it would be a fine idea if the rest of the English-speaking world followed the sensible lead of the Americans and stuck to "inquire" but history suggests that’s not going to happen and some suggestions for a convention of use have been offered:

(1) Enquire & enquiry are "formal" words to convey the sense of "ask" whereas inquire & inquiry are used to describe some structured form of investigation (such as a "Court of Inquiry").

(2) Enquire is to be used in informal writing and inquire in formal text.

Neither of those suggestions seem to make as much sense as adopting the US spelling and probably just adds a needless layer to a simple word; enquire and inquire mean the same thing: to ask, to seek information, or to investigate. One is therefore unnecessary and enquire should be retired, simply on the basis the Americans already have and there’s lots of them.  Those who resist should follow the one golden rule which is consistency: whatever convention of use is adopted, exclusively it should be used. 

The ultimate court of inquiry, the Spanish Inquisition and the DDF

The Spanish Inquisition, conducting their inquiries.

The Tribunal del Santo Oficio de la Inquisición (Tribunal of the Holy Office of the Inquisition), known famously as the Inquisición española (Spanish Inquisition) was created in 1478 by the Roman Catholic Monarchs, King Ferdinand II (1452–1516; king of Aragon 1479-1516, king of Castile 1475-1504 (as Ferdinand V)) and Queen Isabella I (1451–1504; queen of Castile 1474-1504, queen of Aragon 1479-1504), its remit the enforcement of orthodox Church doctrine in their kingdoms.  Ostensibly established to combat heresy in Spain (though eventually its remit extended throughout the Spanish Empire), the real purpose was to consolidate the power of the monarchy of the newly unified Spanish kingdom.  Its methods were famously brutish and although many records were lost, it's thought close to two hundred-thousand individuals came to the attention of the Inquisition and as many as five-thousand may have been killed; during the tenure of Castilian Dominican friar Tomás de Torquemada (1420–1498), the first grand inquisitor, it's believed some two-thousand were burned at the stake.  Suppressed first by Joseph-Napoléon Bonaparte (1768–1844; king of Naples (1806–1808) and king of Spain (1808–1813)) in 1808, it was restored by Ferdinand VII (1784–1833; king of Spain 1808 & 1813-1830) in 1814, suppressed in 1820, and restored in 1823.  It was finally abolished in 1834 by the Spanish queen regent María Cristina de Borbón (Maria Christina of the Two Sicilies 1806–1878; queen consort of Spain from 1829-1833 and regent of the Kingdom 1833-1840).  Historians have noted that although the Spanish Inquisition didn't last into the twentieth century, there were more than echoes of its methods & techniques witnessed (on both sides) during the Spanish Civil War (1936-1939).  

Rome certainly understood the need to enforce doctrine and punish heretics but they wanted control of the processes, aware even then some of the excesses were proving to be counter-productive and the imperative was to create a body under the direct jurisdiction of the Holy See.  Formed in 1542, was emerged was an institution which in recent years has had a few instances of what in commerce (and increasingly by governments too) is called "re-branding".  Originally named the Supreme Sacred Congregation of the Roman and Universal Inquisition, between 1908-1965 it was known as the Supreme Sacred Congregation of the Holy Office before becoming Congregation for the Doctrine of the Faith (CDF), its best-known prefect (head) being the the German Cardinal Joseph Ratzinger (1927–2022) who, after serving as Chief Inquisitor between 1982-2005) was elected pope as Benedict XVI, serving until his unusual (though not unprecedented) resignation in 2013 when he decided to be styled pope emeritus, living in a kind of papal granny flat in the Vatican until his death.  In 2022, the institution was re-named the Dicastery for the Doctrine of the Faith (DDF) and despite it all, many continue to refer to it as "The Holy Office" (in public) or "The Inquisition" (in private).  There are now (even when under Cardinal Ratzinger as far as in known) no more torture chambers or burnings at the stake but the DDF remains a significant factional player in curia politics although Vatican watchers have detected a grudging softening in the DDF's expressions of doctrinal rigidity since the election of Pope Francis (b 1936; pope since 2013).