This article explores connotations of ‘heresy’ in theological traditions before and during Descartes’s life. Lutheran and Reformed Protestants, themselves considered heretics by the Church of Rome, adopted the patristic heresiology while designating sixteenth-century antitrinitarian and Anabaptist teachings as heresies. Francisco Suárez and Gisbertus Voetius knew the late medieval conceptuality (e.g., Council of Konstanz, 1418). Voetius possibly thought of Descartes when describing certain philosophical views as “smacking of heresy.” This was not, however, an outright charge of heresy. In fact, Descartes’s readiness to be corrected contradicted the traditional heretical quality of “stubbornness.” Plempius’s expression “Cartesian heresy” seems to have been rare. For anti-Cartesians, the rich vocabulary of error made the complex term ‘heresy’ easily avoidable.

本文探讨了笛卡尔生活前后神学传统中“异端”的内涵。被罗马教会视为异教徒的路德教会和改革宗新教徒采用了爱国主义异教徒，同时将十六世纪的反三位一体论者和再洗礼教义指定为异教徒。FranciscoSuárez和Gisbertus Voetius知道中世纪晚期的概念（例如，康斯坦茨议会，1418年）。Voetius在将某些哲学观点描述为“对异端的喷嚏”时可能想到了笛卡尔。但是，这不是对异端的彻底指控。实际上，笛卡尔准备好接受纠正的意愿与传统的“固执”异端邪说相矛盾。Plempius所说的“笛卡尔异端”似乎很少见。对于反笛卡尔