The word anathema has two main meanings. One is to describe something or someone that is hated or avoided. The other is to refer to a formal excommunication by a church. These meanings come from the New Testament, where an anathema was a person or thing cursed or condemned by God. In the Old Testament, an anathema was something or someone dedicated to God as a sacrifice, or cursed and separated from God because of sin. These represent two types of setting apart, one for devotion, the other for destruction.
Etymology
Anathema derives from Ancient Greek: , anáthema, meaning "an offering" or "anything dedicated", itself derived from the verb , , meaning "to offer up". In the Old Testament, חֵרֶם (chērem) referred to both objects consecrated to divine use and those dedicated to destruction in the Lord's name, such as enemies and their weapons during religious wars. Since weapons of the enemy were considered unholy, the meaning became "anything dedicated to evil" or "a curse".
In New Testament usage a different meaning developed. St. Paul used the word anathema to signify a curse and the forced expulsion of one from the community of Christians. By the 6th century, the liturgical meaning evolved again to mean a formal ecclesiastical curse of excommunication and the condemnation of heretical doctrines, the severest form of separation from the Christian church issued against a heretic or group of heretics by a Pope or other church official. The phrase ("let him be anathema"), echoing Galatians 1:8–9, was thus used in decrees of councils defining Christian faith.
Examples include: "It's no wonder then, that Paul calls down God's curse, God's anathema, His ban on those behind their potential defection from Christ." "He shrank from the venerable saint as if to avoid an anathema." "In 1054, an anathema was issued by Rome against the Eastern Patriarch who then issued another one against the cardinal who delivered it."
In 1526, the word anathema appeared in modern English for the first time and was used in the sense of "something accursed". The "consecrated object" meaning was also adopted a short time later, but is no longer widely used. Its most common modern usage is in secular contexts where it is used to mean something or someone that is detested or shunned.
Examples include: "Racial hatred was anathema to her." "The idea that one would voluntarily inject poison into one's body was anathema to me." "This notion was anathema to most of his countrymen."
Religious usage
The Old Testament applied the word to anything set aside for sacrifice, and thus banned from profane use and dedicated to destruction—as, in the case of religious wars, the enemy and their cities and possessions. The New Testament uses the word to mean a curse and forced expulsion of someone from the Christian community.
Judaism
The Septuagint uses the Greek word (anathema), meaning something offered to a divinity, to render the Hebrew word (herem). The word appears in verses such as Leviticus 27:28 to refer to things that are offered to God and so banned for common (non-religious) use. The Hebrew word was also used for what was devoted, by virtue of a simple vow, not to the Lord, but to the priest. According to the Jewish Encyclopedia (1901–1906), with the rise of the synagogue as the organizing principle of Jewish life circa the Maccabean period, the sense of the word herem changed from "an instrument of communal purification" to "an instrument for the promotion of personal conduct as well as the enforcement of public morality [...] an instrument of ecclesiastical discipline"; see Herem (censure).
New Testament
The noun ἀνάθεμα (anathema) occurs in the Greek New Testament six times, and frequently in the Septuagint (Greek Old Testament). Its meaning in the New Testament is "disfavour of God", and is used both of the sentence of disfavour, as in Acts 23:14, and to the object of God's disfavour, as in the other cited places.
Early Church
Since the time of the apostles, the term 'anathema' has come to mean a form of extreme religious sanction, known as excommunication. The earliest recorded instance of the form is in the Council of Elvira (c. 306), and thereafter it became the common method of cutting off heretics; for example, the Synod of Gangra (c. 340) pronounced that Manicheanism was anathema. Cyril of Alexandria issued twelve anathemas against Nestorius in 431. In the fifth century, a formal distinction between anathema and "minor" excommunication evolved, where "minor" excommunication entailed cutting off a person or group from the rite of Eucharist and attendance at worship, while anathema meant a complete separation of the subject from the Church.