Orthodoxy正统

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Orthodoxy is the English equivalent of Greek orthodoxia (from orthos, "right," and doxa, "opinion"), meaning right belief, as opposed to heresy or heterodoxy.东正教是希腊orthodoxia英语相当于orthos(从“权利”和doxa,“意见”),这意味着权利的信念,而不是异端邪说或异端。 The term is not biblical; no secular or Christian writer uses it before the second century, though the verb orthodoxein is in Aristotle (Nicomachean Ethics 1151a19).这个词是没有圣经,没有世俗的基督教作家或使用前的第二个世纪,虽然是在动词orthodoxein亚里士多德(尼各马科伦理学1151a19)。 The word expresses the idea that certain statements accurately embody the revealed truth content of Christianity and are therefore in their own nature normative for the universal church.这个词表示的想法,某些陈述的内容准确地体现了基督教揭示的真理,因此在自己的性质,教会规范的普遍性。This idea is rooted in the NT insistence that the gospel has a specific factual and theological content (1 Cor. 15:1 - 11; Gal. 1:6 - 9; 1 Tim. 6:3; 2 Tim. 4:3 - 4; etc.), and that no fellowship exists between those who accept the apostolic standard of Christological teaching and those who deny it (1 John 4:1 - 3; 2 John 7 - 11).这一思想根植于新台币坚持认为福音有一个具体的事实和神学内容(1肺心病。15:1 - 11;半乳糖。1:6 - 9,1添。6:3; 2添。4:3 - 4,等等),而且没有奖学金-之间存在着那些谁接受基督的使徒的标准教学和那些谁否认它(约翰一书4:1 3;约翰二书7 - 11)。

The idea of orthodoxy became important in the church in and after the second century, through conflict first with Gnosticism and then with other Trinitarian and Christological errors. The preservation of Christianity was seen to require the maintenance of orthodoxy in these matters. Strict acceptance of the "rule of faith" (regula fidei) was demanded as a condition of communion, and creeds explicating this "rule" were multiplied.在正统思想,成为重要的教堂每二次世纪,通过先与诺斯替主义冲突和错误,然后与其他三位一体和基督。 保存的基督教被视为对需要维修的事项orthodoxy这就是事实。严格的验收“信仰统治”(雷古拉信德奥迹)是作为一个交流的条件要求的,这和信仰的诉说“规则”是成倍增加。

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The Eastern church styles itself "orthodox," and condemns the Western church as heterodox for (among other things) including the filioque clause in its creed. 东部教会标榜自己“正统”,并谴责西方教会为异端为(其中包括),包括它的信条的filioque条款研究。

Seventeenth century Protestant theologians, especially conservative Lutherans, stressed the importance of orthodoxy in relation to the soteriology of the Reformation creeds.17世纪的新教神学家,尤其是保守的路德会,强调信仰的重要性正统有关改革的救世神学的。Liberal Protestantism naturally regards any quest for orthodoxy as misguided and deadening.自由新教自然的问候和隔音任何误导追求正统的。

JI Packer姬帕克
(Elwell Evangelical Dictionary) (埃尔韦尔福音字典)

Bibliography 书目
HEW Turner, The Pattern of Christian Faith.槎特纳,基督教的信仰模式。


Orthodoxy正统

Catholic Information天主教信息

Orthodoxy (orthodoxeia) signifies right belief or purity of faith.正统(orthodoxeia)标志权利的信念或信仰的纯洁性。Right belief is not merely subjective, as resting on personal knowledge and convictions, but is in accordance with the teaching and direction of an absolute extrinsic authority.权利信仰不只是主观的,作为定罪的个人知识和休息,但根据是与教学和权威的绝对外在方向。This authority is the Church founded by Christ, and guided by the Holy Ghost.这项权力是基督所创立的教会,和Ghost指导圣灵。 He, therefore, is orthodox, whose faith coincides with the teachings of the Catholic Church.因此,他是正统的,他的信仰天主教教会正好与教义的。As divine revelation forms the deposit of faith entrusted to the Church for man's salvation, it also, with the truths clearly deduced from it, forms the object and content of orthodoxy.作为神的启示的信仰形式委托存款人的得救的教会,它也与它清楚地推导出的真理,正统的目标和形式内容。

Although the term orthodox or orthodoxy does not occur in the Scriptures, its meaning is repeatedly insisted on.虽然长期正统或正统不会出现在圣经,其含义是一再坚持。Thus Christ proclaims the necessity of faith unto salvation (Mark 16:16).因此,基督宣告)的必要性信仰得救(马克16:16。St. Paul, emphasizing the same injunction in terms more specific, teaches "one Lord, one faith, one baptism" (Ephesians 4:5, 6). Again, when directing Titus in his ministerial labours, he admonishes him to speak in accord with "sound doctrine" (Tit., ii, 1).圣保罗,强调在条件相同的禁令更具体,教“一主,一信,一洗”(以弗所书4:5,6)。同样,当在他的指挥劳动力提图斯部长,他告诫他的发言协议与“健全的学说”(Tit.,二,1)。 And not only does St. Paul lay stress on the soundness of the doctrine to be preached, but he also directs attention to the form in which it must be delivered: "Hold the form of sound words which thou hast heard of me in faith" (2 Timothy 1:13).而且不只是强调圣保罗学说奠定了稳固的上是鼓吹,但他也指示注意交付形式,它必须是:“保持我的信念形成健全的话竟在这你听说过” (提摩太后1:13)。

Consistent with the teachings and method of Christ and the Apostles, the Fathers point out the necessity of preserving pure and undefiled the deposit of revelation.使徒符合教义的基督和方法,并指出了父亲保存的必要性和玷污纯净的启示存款。"Neither in the confusion of paganism", says St. Augustine, "nor in the defilement of heresy, nor in the lethargy of schism, nor yet in blindness of Judaism is religion to be sought; but among those alone who are called Catholic Christians, or the orthodox, that is, the custodians of sound doctrine and followers of right teaching" (De Vera Relig., cap. v). “无论在”混乱的异教,圣奥古斯丁说:“也不是异端的污辱,也没有在昏睡的分裂,也未在犹太教宗教是盲目的寻求,但其中只有谁被称为天主教徒,或正统,即健全的教学保管人的权利和追随者的学说“(德维拉Relig。,帽。五)。 Fulgentius writes: "I rejoice that with no taint of perfidy you are solicitous for the true faith, without which no conversion is of any avail, nor can at all exist" (De Vera Fide ad Petrum, Proleg).傅箴修写道:“我感到欢欣鼓舞的是,没有背信玷污你是关心我的真正的信仰,没有任何转换利用,是任何,也不能在所有存在”(德维拉善意广告Petrum,腹足)。

The Church, likewise, in its zeal for purity of faith and teaching, has rigorously adhered to the example set by the Apostles and Early Fathers.教会,同样的教学,并为它的纯洁的信仰热情,严格遵守了父亲和早期的榜样由使徒。This is manifest in its whole history, but especially in such champions of the faith as Athansius, in councils, condemnations of heresy, and its definitions of revealed truth.这是体现在其整个历史,特别是在诸如Athansius这种信念的冠军议会,中,异端的谴责,揭示真理的定义。That orthodox faith is requisite for salvation is a defined doctrine of the Church.正统的信仰是必要的,是一个得救的教会教义的定义。"Whosoever wishes to be saved", declares the Athanasian Creed, "must first of all hold integral and inviolate the Catholic faith, without which he shall surely be eternally lost". “凡要保存”,宣布了亚他那修信经“,必须首先进行积分和不可侵犯的天主教信仰,否则他将永远失去一定可以”。Numerous councils and papal decisions have reiterated this dogma (cf. Council of Florence, Denz., 714; Prof. of Faith of Pius IV, Denz., 1000; condemnation of Indifferentism and Latitudinarianism in the Syll. of Pius IX, Denz., 1715, 1718; Council of the Vatican, "De Fide". can. vi, Denz., 1815, condemnation of the Modernistic position regarding the nature and origin of dogma, Encyc. "Pascendi Dominici Gregis", 1907, Denz., 2079). While truth must be intolerant of error (2 Corinthians 6:14, 15), the Church does not deny the possibility of salvation of those earnest and sincere persons outside her fold who live and die in invincible ignorance of the true faith (cf. Council of the Vatican, Sess. III, cp. iii, Denz., 1794; S Aug., Ep.xliii ad Galerium).许多议会和教会的决定都重申了这一教条(参见Denz理事会佛罗伦萨,。,714; Denz教授,信仰比约四。,1000; Latitudinarianism谴责Indifferentism和Syll。比约九,Denz。, 1715年,1718年,梵蒂冈会的,“德善意”。可以。六,Denz。,1815年,Encyc谴责的,现代性立场的来源性质和教条。“Pascendi多米尼奇Gregis”,1907年,Denz。,2079 )。尽管真相必须不能容忍的错误(林后6:14,15),教会并不否认比照可能性(无知的真正的信仰拯救这些语重心长立于不败之地的人死于倍谁在她的生活和。理事会的梵蒂冈,塞斯。三,处长。三,Denz。年,1794年中,S 8月,Ep.xliii广告Galerium)。(See CHURCH; FAITH; PROTESTANT CONFESSIONS OF FAITH; HERESY; INDIFFERENTISM.)(见教会,信仰,信德的宣言新教的供词,异端; INDIFFERENTISM。)

Publication information Written by Charles J. Callan.出版信息撰稿:查尔斯J ·卡伦。Transcribed by Geoffrey K. Mondello, Ph.D. The Catholic Encyclopedia, Volume XI.转录由杰弗里光蒙德洛,博士学位。天主教百科全书,体积十一。Published 1911.1911年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, February 1, 1911. Nihil Obstat,1911年2月1日。Remy Lafort, STD, Censor. Imprimatur.人头马lafort,性病,检查员。认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约


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