Most Catholics don't think much about heresy, but that doesn't mean we don't flirt with it daily. Canonically, heresy involves an "obstinate denial or obstinate doubt... of some truth which is to be believed by divine and Catholic faith" (can. 751). Scan the Creed for a reminder of what that grave level of truth involves. If you're not stubbornly denying the existence of God, the divinity of Jesus, the efficacy of the Holy Spirit, or the fidelity of Christ to the church, chances are you're not a heretic. Disagreements with your pastor don't weigh in at this level.

Look again at that word obstinate. The occasional doubt about God's personal care for you isn't enough to qualify. And it's not enough to have a general sense of alienation about the church or fulfilling distinct obligations. You have to deliberately and continually reject a dogmatic teaching. Most would-be heretics are far too vague about what the church actually teaches to make that kind of wholesale rejection. When we simply have unresolved issues regarding current church understanding or practice, that's known as heterodoxy (departure from belief) as opposed to orthodoxy (right or straight belief). There could well be some heterodoxy in most pews in our assembly. While heterodoxy is nothing to be complacent about, it does suggest we're still in the dialogue.

Apostasy, by contrast, is the total willful repudiation of Christian faith: no God, no resurrection, no forgiveness of sins. And schism occurs when we refuse to submit to the Pope and deny being in communion with the one, holy, catholic and apostolic church. (Your Protestant brother-in-law, therefore, is not a heretic but,doctrinally speaking, is a schismatic.) These are very sober positions to take, and can't be wandered into aimlessly as drivers sometimes drift into the opposing lane of a highway. You won't miss Mass for a few weeks and wake up an accidental apostate; or marry a Protestant and instantly contract a schismatic pallor. These positions require sincere dedication to achieve.

The phenomenon of heresy didn't evolve until the fourth century. Before then, Christians believed much about Jesus and the church that varied with culture, language, and local leadership. Since there is no ex post facto heresy—you can't be held to a dogma invented after your generation!—early believers are not accountable for their theological variances. Since the official formulation of the Creed, we are. 

Scripture: 1 Corinthians 11:23-26; 15:1-58; Hebrews 2:1-4; 2 Peter; John 1:1-10

Books:

History and Heresy: How Historical Forces Can Create Doctrinal Conflicts - Joseph F. Kelly (Collegeville, MN: Liturgical Press, 2012)

Dissent from the Creed: Heresies Past and Present - Richard M. Hogan (Huntington, IN: Our Sunday Visitor, 2001)

Pope Pius XII addressed the Fifth Congress on Psychotherapy

 The church's relationship with the mental health fields wasn't always cooperative. The clinical disciplines you mentioned arose with 18th-century European pioneers who sought to move beyond traditional institutional restraint to "moral" treatments. In this country, Declaration of Independence signer Benjamin Rush and later Dorothea Dix pushed for gentle, private rehabilitative asylums at the turn of the century. But theirs was viewed as a Protestant effort in that decidedly anti-Catholic phase of American history.

In the century of immigration that followed (1820-1920) with its tremendous stressors on newcomers, the numbers of mentally ill patients overwhelmed U.S. asylum hospitals. The rehabilitation ideal quickly degenerated to basic custody of the ill. Meanwhile, the diagnosis and understanding of mental illness with its physical, conscious, and unconscious elements were advancing under the work of Germans like Wilhelm Wundt and Sigmund Freud. Unfortunately, Freud's theories regarding the basis of sexual morality seemed threatening to Catholic teachings on sin and human responsibility. The church formally viewed the new disciplines as examples of a wayward modern world and did not lend support.

Father Edward Pace, a former student of Wundt, added a psychology department to Catholic University at its founding. Other prominent clergy criticized psychological disciplines as rife with "dogmatic error." In 1953, Monsignor Pericle Felici wrote that Catholics who entered into psychoanalysis were committing mortal sin. Felici was made a cardinal, and popular Catholic mistrust of psychiatry only grew. It should be mentioned that in the same year, 1953, Pope Pius XII addressed the Fifth International Congress on Psychotherapy and Clinical Psychology, imparting a cautious but discernible green light on the fields.

Twentieth-century Catholic lay doctors advanced the cause of psychiatry, including Leo Bartemeier and Francis Braceland, both presidents of the American Psychiatric Association. Gradually the mental health disciplines became less critical of and more receptive to religion as a component of human life. The church's attitude toward these disciplines likewise softened. Today many Catholic clergy view counseling and psychiatric care as a valuable component of pastoral care, and a necessary partner in maintaining good spiritual health.

Scripture: mental illness in biblical times: 1 Samuel 16:14-23; Job 3:1-26; Pss. 13; 22:2-12; 31:10-19; 69; 70; 102; 130; 143; Daniel 4:1-34; Matthew 6:25-34; 8:28-34;  Mark 1:21-27; 9:14-29 

Called to Happiness: Where Faith and Psychology Meet - Sidney Callahan (Maryknoll, NY: Orbis Books, 2011)

Transforming Our Painful Emotions - James and Evelyn Whitehead (Maryknoll, NY: Orbis Books, 2010)