Orthodoxy is the English equivalent of Greek orthodoxia (from orthos, "right," and doxa, "opinion"), meaning right belief, as opposed to heresy or heterodoxy.正統的英語相當於希臘orthodoxia （從orthos ， “權” ，並doxa ， “意見” ） ，這意味著權利的信念，而不是或異端邪說。 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).這個詞不是聖經，沒有世俗或基督教作家用它面前的第二個世紀，但動詞orthodoxein是亞里士多德（尼各馬科倫理學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.這個詞所表示的設想是正確的某些聲明體現了真理的內容顯示基督教，因此在自己的性質的規範性普遍教堂。 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).這種想法是植根於新台幣堅持福音有具體事實和神學的內容（ 1肺心病。 15:1 -1 1;半乳糖。 1 :6- 9; 1蒂姆。6時0 3 2蒂姆。4 : 3- 4 ;等） ，以及金，沒有人之間存在著誰接受使徒標準的基督教學和誰否認這一點（約翰一書4:1 -3 ;約翰二書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.的想法正統成為重要的教堂和之後的第二個世紀，通過第一次衝突與諾斯替主義，然後與其他三位一體和基督的錯誤。 維護基督教被視為需要維護正統在這些問題上。嚴格接受“法治信仰” （調節信仰）的要求作為條件的共融，和信仰闡述這一“規則”是成倍增加。
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Seventeenth century Protestant theologians, especially conservative Lutherans, stressed the importance of orthodoxy in relation to the soteriology of the Reformation creeds. 17世紀新教神學家，尤其是保守的路德會，他強調了正統有關soteriology改革信條。 Liberal Protestantism naturally regards any quest for orthodoxy as misguided and deadening.自由新教自然就任何追求正統的誤導和隔音材料。
JI
Packer季派克
(Elwell Evangelical Dictionary)
（規矩福音字典）
Bibliography
目錄
HEW Turner, The
Pattern of Christian Faith.邱特納，該模式的基督教信仰。
Orthodoxy (orthodoxeia) signifies right belief or purity of faith.東正教（ orthodoxeia ）標誌的權利信仰或信仰的純潔性。 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.正確的信仰不僅是主觀的，因為休息的個人知識和信念，而且是按照教學和方向是絕對外在的權威。 This authority is the Church founded by Christ, and guided by the Holy Ghost.這項權力是教會創辦的基督，並遵循聖靈。 He, therefore, is orthodox, whose faith coincides with the teachings of the Catholic Church.因此，他是正統的信仰相吻合的教誨，天主教教會。 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.作為神的啟示的存款形式的信仰託付給教會的人得救，但它也與事實清楚地推導出它的對象的形式和內容的正統。
Although the term orthodox or orthodoxy does not occur in the Scriptures, its meaning is repeatedly insisted on.雖然正統的或長期的正統不會出現在聖經，其含義是一再堅持。 Thus Christ proclaims the necessity of faith unto salvation (Mark 16:16).因此，基督宣布的必要性信仰祂救贖（馬克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).聖保祿，強調了同樣的禁令方面更加具體，傳授“一主，一個信仰，一個洗禮” （以弗所書四點05分， 6 ） 。同樣，當導演提圖斯在他的辛勤勞動部長，他admonishes他發言協議與“健全的學說” （ 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).不僅不聖保祿注重穩健的原則，以宣揚，但他也指示，注意形式，它必須交付： “按住的形式，健全的話祢聽到我的信念” （提摩太后書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.符合教義和方法，基督和使徒的父親指出，有必要保持純潔undefiled存款的啟示。 "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). “無論在混亂的異教” ，聖奧古斯丁說， “還是在污辱的異端，也不在昏睡的分裂，也尚未失明是猶太教宗教尋求;但這些僅誰被稱為天主教基督徒，或正統，這就是健全的保管理論和正確的追隨者教學“ （德薇拉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). Fulgentius寫道： “我感到歡欣鼓舞的是沒有污染的背信棄義你是熱心的真正的信仰，沒有這種轉換是沒有任何利用，也不能在所有存在” （德薇拉善意廣告Petrum ，前腳） 。
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.教會同樣，在其熱情純度的信念和教學，嚴格遵守所樹立的榜樣使徒和早期教父。 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.這是體現在其整個歷史上，特別是在諸如冠軍的信念作為Athansius ，在議會，譴責異端，它的定義，揭示事實真相。 That orthodox faith is requisite for salvation is a defined doctrine of the Church.正統的信仰是必要的救助是一項理論界定的教會。 "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". “任何人希望被保存” ，宣布Athanasian信條“ ，首先必須持有完整和不可侵犯信仰天主教，而他將肯定會永遠失去了。 ” 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).許多理事會和教皇的決定重申了這一教條（見理事會佛羅倫薩， Denz 。 ， 714 ;教授信仰的庇護四， Denz 。 ， 1000 ;譴責Indifferentism和Latitudinarianism在Syll 。的庇護九， Denz 。 ， 1715年， 1718年;理事會梵蒂岡， “德善意。 ”可以。 ㈥ ， Denz 。 ， 1815年，譴責現代立場的性質和來源的教條， Encyc 。 “ Pascendi Dominici Gregis ” ， 1907年， Denz 。 ， 2079 ） 。雖然真相必須容忍錯誤（哥林多後書六時14分， 15歲） ，教會並不否認有可能拯救那些認真和真誠的人在她的褶皺誰生活和死亡的無知立於不敗之地的真正誠意（比照。理事會梵蒂岡， Sess 。三，蛋白。三， Denz 。 ， 1794 ;語8月， Ep.xliii廣告Galerium ） 。 (See CHURCH; FAITH; PROTESTANT CONFESSIONS OF FAITH; HERESY; INDIFFERENTISM.) （見教會信仰新教的自白信仰;異端; INDIFFERENTISM 。 ）
Publication information Written by Charles J. Callan.出版信息撰稿：查爾斯J卡倫。 Transcribed by Geoffrey K. Mondello, Ph.D.. The Catholic Encyclopedia, Volume XI.轉錄的杰弗裡光蒙德羅，博士。天主教百科全書，卷席。 Published 1911. 1911年出版。 New York: Robert Appleton Company.紐約：羅伯特阿普爾頓公司。 Nihil Obstat, February 1, 1911. Nihil Obstat二月一日1911 。 Remy Lafort, STD, Censor. Imprimatur.雷米Lafort ，性病，檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教，大主教紐約
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