One of the three branches of world Christianity and the major Christian church in the Middle East and Eastern Europe, the Orthodox church, also sometimes called the Eastern church, or the Greek Orthodox, or Orthodox Catholic church, claims to have preserved the original and apostolic Christian faith. 其中的三个分支世界基督教和主要基督教教堂在中东和东欧，东正教，有时也被称为东方教会，或希腊东正教，东正教或天主教教会，声称已保存的原件和使徒基督徒的信仰。 Figures for its worldwide membership range from 100 to 200 million, depending on the method of accounting.数字其全球范围内的成员从100至200万美元，根据对会计法。
The other heads of autocephalous churches, in order of precedence, are: the patriarch of Alexandria , Egypt, with jurisdiction over Africa; the patriarch of Antioch , now residing in Damascus, Syria, and heading Arab - speaking Orthodox Christians in Syria, Lebanon, and Iraq; the patriarch of Jerusalem , with jurisdiction over Palestine; the patriarch of Moscow and all Russia ; the patriarch - catholicos of Georgia ( USSR ); the patriarch of Serbia (Yugoslavia); the patriarch of Romania ; the patriarch of Bulgaria ; the archbishop of Cyprus ; the archbishop of Athens and all Greece ; the metropolitan of Warsaw and all Poland ; the archbishop of Albania (presently suppressed); the metropolitan of Prague and all Czechoslovakia ; and the archbishop of New York and North America.其他元首autocephalous教堂，在优先顺序，分别是：宗主教在埃及亚历山德里亚 ，具有管辖权的非洲;主教安提阿 ，现在居住在大马士革，叙利亚和阿拉伯的标题-发言东正教基督徒在叙利亚，黎巴嫩，和伊拉克;老人家在耶路撒冷 ，具有管辖权的巴勒斯坦;老人家莫斯科和全俄罗斯 ;老人家-c atholicos，格鲁吉亚（苏联） ;老人家，塞尔维亚（南斯拉夫） ;老人家，罗马尼亚;老人家，保加利亚;大主教塞浦路斯 ;大主教的雅典和希腊所有 ;首都的华沙和波兰所有 ;大主教阿尔巴尼亚 （目前压制） ;首都布拉格的和所有捷克斯洛伐克 ;大主教新的纽约和北美洲。
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The patriarch of Constantinople, however, also exercises jurisdiction over Greek - speaking churches outside Greece and controls, for example, the Greek archdiocese of America, which is distinct from the Orthodox church in America, listed among the autocephalous churches.老人家君士坦丁堡，不过，也行使管辖权希腊-在谈到教会以外的希腊和控制，例如，希腊大主教美国，这是有别于东正教教会在美国，上市之间的a utocephalous教堂。 In Greece the Orthodox church is the established religion.在希腊东正教教堂是既定的宗教。 Long repressed in the USSR and the Communist countries of Eastern Europe, it experienced renewed freedom with the removal of restrictions on religion during the Gorbachev era.长期压抑在苏联和共产主义的东欧国家，它经历了新的自由与限制，取消对宗教在戈尔巴乔夫时代。
These developments, however, were not always consistent with the evolution of Western Christianity, where the bishop of Rome, or pope, came to be considered the successor of the apostle Peter and head of the universal church by divine appointment.这些事态发展，但是，并非总是一致的演变西方基督教，而罗马的主教，或教宗，来加以考虑的继任者使徒彼得和头部的普世教会是由神的任命。 Eastern Christians were willing to accept the pope only as first among patriarchs.东部基督徒愿意接受教宗只作为第一patriarchs 。 This difference in approach explains the various incidents that grew into a serious estrangement.这种差异在做法上解释各种事件，增长到了严重的隔阂。 One of the most vehement disputes concerned the filioque clause of the Nicene Creed, which the Western church added unilaterally to the original text.其中最激烈的纠纷，涉及filioque第的尼西亚信经，而西方教会说，单方面的原文。
The schism developed gradually.该裂逐步发展。 The first major breach came in the 9th century when the pope refused to recognize the election of Photius as patriarch of Constantinople.第一次重大违反来到，在第九世纪时，教宗拒绝承认选举photius作为主教君士坦丁堡。 Photius in turn challenged the right of the papacy to rule on the matter and denounced the filioque clause as a Western innovation. photius ，进而质疑的权利，教宗就此事作出裁决，并谴责filioque作为第一个西方的创新。 The mounting disputes between East and West reached another climax in 1054, when mutual anathemas were exchanged (Great Schism).越来越多的纠纷在东西方之间达成的另一个高潮，在1054年时，相互交换了anathemas （大裂） 。 The sacking of Constantinople by the Fourth Crusade (1204) intensified Eastern hostility toward the West.解雇君士坦丁堡由第四次十字军东征（ 1204 ）加剧了东部敌视西方。 Attempts at reconciliation at the councils of Lyon (1274) and Florence (1438 - 39) were unsuccessful. When the papacy defined itself as infallible (First Vatican Council, 1870), the gulf between East and West grew wider. Only since the Second Vatican Council (1962 - 65) has the movement reversed, bringing serious attempts at mutual understanding.企图和解在议会里昂（ 1274 ）和佛罗伦斯（ 1438 -3 9）均告失败，当教皇的定义本身犯错（第一，梵蒂冈会， 1 870年） ，海湾之间的东部和西部的增长更广泛的，只有自第二次梵蒂冈会（ 1962年-6 5）有运动的扭转，使严重试图在彼此间的了解。
After an early controversy on the subject, the images, or Icons, of Christ, the Virgin Mary, and the saints are now seen as visible witnesses to the fact that God has taken human flesh in the person of Jesus. The Liturgy used by the Orthodox church is known as the Byzantine rite. It has been translated from Greek into many languages, including the Old Church Slavonic used by the Russian Orthodox church. The liturgy is always sung, and communion is distributed to the congregation in both kinds (bread and wine).后一争议，尽早就此事，图像，或图示，基督，圣母玛利亚，圣徒，现在被视为有形证人的事实，上帝已采取人肉在人耶稣。 礼拜仪式所用的东正教教堂被称为拜占庭成年礼，它已被翻译从希腊到许多语言，包括旧教会斯拉夫所用的俄罗斯东正教会礼仪是始终的遗训，和共融是分发给聚集在这两个种（面包和葡萄酒） 。
Monasticism, which had its origins in the Christian East (Egypt, Syria, Cappadocia), has since been considered in the Orthodox church as a prophetic ministry of men and women, showing through their mode of life the action of the Holy Spirit.修道，这有其起源于基督教东（埃及，叙利亚，卡帕多西亚） ，至今被认为是在东正教教堂作为一个先知部男性和女性，显示透过他们的方式生活的行动，圣灵。 The monastic republic of Mount Athos, Greece, is still viewed among Orthodox Christians as a center of spiritual vitality.寺院共和国山阿托斯，希腊，仍是看之间的东正教基督徒为中心的精神活力。
The Orthodox church has been generally quite open to the contemporary Ecumenical Movement.东正教教堂已普遍相当开放，以当代基督信仰合一运动。 One by one, the autocephalous churches have all joined the Protestant - initiated World Council Of Churches, without modifying their own view on Christian unity, but considering the council as an acceptable forum for dialogue and cooperation with other Christians.一个又一个， autocephalous教会都加入了新教-发起的世界基督教协进会，而不需要修改自己的看法，基督教团结，但考虑到安理会，作为一个可以接受的论坛的对话与合作，与其他基督徒。 The recent steps taken by the Roman Catholic church and the decrees of the Second Vatican Council were seen by the Orthodox as promising groundwork for the future, and this positive reaction was witnessed by several meetings between Orthodox and Catholic leaders, including participation by Vatican representatives in ceremonies marking the thousandth anniversary of Russian Christianity in 1988.最近采取的步骤，由罗马天主教会和法令，梵蒂冈第二次会议被认为是由东正教作为有前途的为未来，这种积极的反应，亲眼目睹了几次会议之间的东正教和天主教的领导人，包括参与由梵蒂冈代表在仪式标志着千分之一周年，俄罗斯，基督教在1988年。
John Meyendorff约翰meyendorff
Bibliography
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The autocephalous Orthodox Church in America, officially established in 1970, has as its stated goal the unification of all Orthodox Christians in the US and Canada on a territorial basis.该autocephalous东正教教会在美国，正式成立于1970年，作为其目标是统一所有东正教基督徒在美国和加拿大就以领土为基础的。 Nonetheless, large ethnic jurisdictions, particularly the Greek Archdiocese of America, are administratively connected with mother churches abroad.然而，大型民族的司法管辖区，尤其是希腊大主教美国，是在行政上与国外教会的母亲。
This belief that truth is inseparable from the life of the sacramental community provides the basis for the Orthodox understanding of the apostolic succession of bishops: Consecrated by their peers and occupying the "place of Christ" at the Eucharistic meal, where the church gathers, they are the guardians and witnesses of a tradition that goes back, uninterrupted, to the apostles and that unites the local churches in the community of faith.这个信念，真理是分不开的生活，圣社区提供了依据，东正教的认识，使徒继承主教： consecrated由他们的朋辈和占领“的地方，基督”在圣体圣事的膳食，如教会收集，他们是监护人和证人的传统可追溯到，不间断地，向使徒和团结地方教会在社会上的信仰。
One of the major characteristics of Orthodox worship is a great wealth of hymns, which mark the various liturgical cycles.的主要特征之一，东正教崇拜是一个伟大的财富赞美诗，其中马克的各种礼仪周期。 These cycles, used in sometimes complicated combinations, are the daily cycle, with hymns for vespers, compline, the midnight prayer, matins, and the four canonical hours; the paschal cycle, which includes the period of Lent before Easter and the 50 days separating Easter and Pentecost and which is continued throughout the Sundays of the year; and the yearly, or sanctoral, cycle, which provides hymns for immovable feasts and the daily celebration of saints.这些周期，用于在复杂的，有时组合，是每日周期，与赞美诗为晚祷， compline ，午夜的祈祷，晨祷，和4小时的典型; 逾越周期，其中包括时期贷出复活节前和50天的分离复活节和圣灵降临节，这是继续在整个星期日的一年;和每年，或sanctoral ，周期，其中规定圣歌为不动产节日和日常庆祝圣人。 Created during the Byzantine Middle Ages, this liturgical system is still being developed through the addition of hymns honoring new saints.期间创建的拜占庭中世纪，这个礼仪制度，现仍被发达国家通过增加赞美诗履行新的圣人。 Thus, two early missionaries to Alaska, St. Herman and St. Innocent, were recently added to the catalog of Orthodox saints.因此，二月初的传教士到阿拉斯加，圣赫尔曼和圣无辜的，最近被添加到目录东正教圣人。
The two interpretations of primacy - "apostolic" in the West, "pragmatic" in the East - coexisted for centuries, and tensions were resolved in a conciliar way.这两个解释的首要地位-“使徒”在西方， “务实” ，在东方-并存的世纪，和紧张局势，解决了在一个co nciliar的方式。 Eventually, however, conflicts led to permanent schism. In the 7th century the universally accepted creed was interpolated in Spain with the Latin word filioque, meaning "and from the Son," thus rendering the creed as "I believe ... in the Holy Spirit ... who proceeds from the Father and the Son." The interpolation, initially opposed by the popes, was promoted in Europe by Charlemagne (crowned emperor in 800) and his successors.最终，然而，冲突导致永久分裂。 在公元7世纪普遍接受的信条是插在西班牙与拉丁词filioque ，意思是“从儿子” ，从而使作为信条： “我相信… …在圣精神...谁收益来自父亲和儿子“ 。插值，起初反对由教皇，晋升为在欧洲的查理曼（加冕的皇帝，在800 ）和他的继任者。 Eventually, it was also accepted (circa 1014) in Rome.最终，它也接受了（大约1014年）在罗马。 The Eastern church, however, considered the interpolation heretical.东部教会，但是，考虑到插值的邪教。 Moreover, other issues became controversial: For instance, the ordination of married men to the priesthood and the use of unleavened bread in the Eucharist.此外，其他的问题成为争议的：比如，统筹已婚男子向神职人员和使用未发酵面包，在圣体圣事。 Secondary in themselves, these conflicts could not be resolved because the two sides followed different criteria of judgment: The papacy considered itself the ultimate judge in matters of faith and discipline, whereas the East invoked the authority of councils, where the local churches spoke as equals.中学在自己的，这些冲突无法得到解决，因为双方遵循不同的标准判断：教宗认为自己最终在法官的事项的信仰和纪律，而东援引权威的议会，那里的地方教会以平等。
It is often assumed that the anathemas exchanged in Constantinople in 1054 between the patriarch Michael Cerularius and papal legates marked the final schism. 它往往是假定该anathemas交换了君士坦丁堡在1054年之间的宗主教迈克尔如拉留和教皇legates显着最后的分裂。 The schism, however, actually took the form of a gradual estrangement, beginning well before 1054 and culminating in the sack of Constantinople by Western Crusaders in 1204. 该裂，然而，实际上采取的形式是一个渐进的隔阂，开始之前， 1054年和最终导致于一袋君士坦丁堡西方十字军在1204年。
In the late medieval period, several attempts made at reunion, particularly in Lyons (1274) and in Florence (1438-39), ended in failure.在中世纪晚期期间，数度尝试作出的团聚，特别是在里昂（ 1274 ）和在佛罗伦斯（ 1438年至1439年） ，以失败而告终。 The papal claims to ultimate supremacy could not be reconciled with the conciliar principle of Orthodoxy, and the religious differences were aggravated by cultural and political misunderstandings.教皇自称为最终优势无法调和与conciliar的原则，正统，和宗教分歧，加剧了文化和政治的误解。
After the Ottoman Turks conquered Constantinople in 1453, they recognized the ecumenical patriarch of that city as both the religious and the political spokesman for the entire Christian population of the Turkish empire.之后，鄂图曼土耳其人征服君士坦丁堡在1453年，他们认识到普世宗主教认为，作为两个城市的宗教和政治发言人为整个基督教人口的土耳其帝国。 The patriarchate of Constantinople, although still retaining its honorary primacy in the Orthodox church, ended as an ecumenical institution in the 19th century when, with the liberation of the Orthodox peoples from Turkish rule, a succession of autocephalous churches was set up: Greece (1833), Romania (1864), Bulgaria (1871), and Serbia (1879).东正教会君士坦丁堡，虽然仍然保留其名誉的首要地位，在东正教教堂，结束了作为一个基督教机构在十九世纪时，随着解放东正教人民从土耳其统治，继承autocephalous教会成立：希腊（ 1833 ） ，罗马尼亚（ 1864 ） ，保加利亚（ 1871 ） ，和塞尔维亚（ 1879 ） 。
The Orthodox church in Russia declared its independence from Constantinople in 1448.东正教在俄罗斯宣布独立从君士坦丁堡在1448年。 In 1589 the patriarchate of Moscow was established and formally recognized by Patriarch Jeremias II of Constantinople.在1589年，莫斯科宗主教区成立，并正式承认的主教jeremias第二君士坦丁堡。 For the Russian church and the tsars, Moscow had become the "third Rome," the heir to the imperial supremacy of ancient Rome and Byzantium.为俄罗斯教会和沙皇，莫斯科已成为“第三罗马”的继承人帝国至高无上的古罗马和拜占庭。 The patriarchate of Moscow never had even the sporadic autonomy of the patriarchate of Constantinople in the Byzantine Empire.莫斯科宗主教区从未有过，甚至零星的自主权，东正教会君士坦丁堡在拜占庭帝国。 Except for the brief reign of Patriarch Nikon in the mid-17th century, the patriarchs of Moscow and the Russian church were entirely subordinate to the tsars.除了短暂的统治老人家尼康，在17世纪中叶， patriarchs在莫斯科和俄罗斯教会完全附属于沙皇。 In 1721, Tsar Peter the Great abolished the patriarchate altogether, and thereafter the church was governed through the imperial administration.在1721年，沙皇彼得大帝的伟大取消牧共有，此后，教堂的管治，通过帝国政府。 The patriarchate was reestablished in 1917, at the time of the Russian Revolution, but the church was violently persecuted by the Communist government.牧是重新确立在1917年，在当时的俄国革命，但教会是暴力迫害的中共政府。 As the Soviet regime became less repressive and, in 1991, broke up, the church showed signs ofrenewed vitality.作为苏维埃政权，成为镇压和不足，在1991年，爆发了，教会的迹象ofrenewed的生命力。 (The Orthodox church in Eastern Europe had a similar but foreshortened history, restricted by Communist governments after World War II but gaining freedoms in the late 1980s.) （东正教教会在东欧地区也有类似的，但foreshortened历史，受制于共产党政府在二战结束后获得自由，但在20世纪80年代末） 。
The Protestant majority in the World Council of Churches has occasionally made Orthodox participation in that body awkward, and the ecumenical attitude adopted during the reign of Pope John XXIII by the Roman Catholic church (which does not belong to the council) has been welcomed by Orthodox officials and has led to new and friendlier relations between the churches.新教多数在世界基督教协进会，但偶尔也会作出东正教参与在该机构的尴尬，和合一的态度，通过统治期间，教宗若望二十三世，由罗马天主教会（即不属于该会）已对此表示欢迎东正教官员并导致新的和友善的关系，教会。 Orthodox observers were present at the sessions of the Second Vatican Council (1962-65), and several meetings took place between popes Paul VI and John Paul II on the one side, and patriarchs Athenagoras and Demetrios on the other. In another symbolic gesture, the mutual anathemas of 1054 were lifted (1965) by both sides. The two churches have established a joint commission for dialogue between them.东正教会的观察员出席了会议的梵蒂冈第二次会议（ 1962年至1965年） ，并数次会议之间发生的教皇保罗六世和若望保禄二世对一个方面，和patriarchs哥拉和demetrios对其他。 在另一个象征性的姿态，相互anathemas的1054年被取消（ 1965年）由双方两个教会已经成立了一个联合委员会之间的对话。 Representatives met on at least 11 occasions between 1966 and 1981 to discuss differences in doctrine and practice.代表会见了至少11次之间， 1966年和1981年讨论的分歧，在理论和实践。 The claim to authority and infallibility made by the pope is generally seen as the primary obstacle to full reconciliation.索赔的权威和infallibility所提出的教宗是普遍被看作是主要障碍，以全面和解。
Rev. John Meyendorff牧师约翰meyendorff
The Orthodox Tradition is the theological tradition, generally associated with the national churches of the eastern Mediterranean and eastern Europe and principally with the Ecumenical Patriarchate of Constantinople, whose distinguishing characteristic consists in preservation of the integrity of the doctrines taught by the fathers of the seven ecumenical councils of the fourth through eighth centuries.东正教的传统，是神学的传统，通常与国家的教会地中海东部的中欧和东欧的主要是与普世牧首君士坦丁堡，其鉴别特征构成，在保存的完整性，教条老师的父亲的7合一议会第四次通过第八世纪。 Through medieval times the churches of the Orthodox tradition were mainly Greek - speaking; in modern times they have been predominantly Slavic.通过中世纪时代的教会正统的传统，主要是希腊-发言;在现代的时代，他们已为主的斯拉夫。
The third council, Ephesus (431) , rejected Nestorianism by affirming that in Christ divinity and humanity united in a single person, the Word made flesh.第三届理事会， 以弗所（ 431 ） ，拒绝景教申明，在基督里的神和人类团结在一个单一的人，这个词所作的血肉。 In its primary thrust this affirmation set the premise of Orthodox Christology; it also set the premise for the development of doctrine concerning Mary.在其主要推力，这肯定设置的前提下东正教christology ;它还设置的前提下，为发展学说关于玛丽。 In that the Christ was God incarnate, the Virgin was "Mother of God" (Theotokos, "god - bearer"); she was not simply mother of an ordinary human.在这基督是上帝肉身，维尔京是“上帝之母” （ theotokos ， “上帝-旗手” ） ;她不单单是母亲，一个普通的人类。 In consequence of this declaration Orthodoxy expressed high regard for Mary, positing her perpetual virginity and sinless life while remaining skeptical of the later Catholic dogmas of the immaculate conception and assumption.在后果，本宣言的正统表示高度重视玛丽，她的定位永久的童贞和sinless生活，而余下的怀疑，后来天主教教条的圣母无染原罪的概念和假设。
The next three councils, Chalcedon (451), Constantinople II (553) , and Constantinople III (680) , confronted the heresy of monophysitism in its evolving forms, further defining for Orthodoxy its Christology, which states that in the one person of Christ there are two entire natures, the human and divine, including two wills.未来三年议会， 迦克墩（ 451 ） ，君士坦丁堡第二（ 553 ） ，和君士坦丁堡三（ 680 ） ，面对邪教的monophysitism在其改头换面的形式，进一步明确了为正统其christology ，其中指出，在一个人的基督有二是整个性质，人力和神圣的，其中包括两名遗嘱。
The seventh council, Nicaea II (787) , in the midst of the struggle over iconoclasm, defined the doctrine of images representing Christ and the saints, requiring that the faithful venerate, but not worship, them.第七局， 尼西亚第二（ 787 ） ，在处于斗争iconoclasm ，确定学说的图像代表基督和圣徒，要求忠实venerate ，但不是崇拜，他们的。 In the aftermath of this council, whose decrees were not approved by the Roman papacy (although they did not conflict with Catholic teaching), the divergence of Orthodoxy from Western Christian theology became increasingly pronounced.在后，本局，其法令不获批准，由罗马教皇（虽然他们没有冲突与天主教教学） ，正统的分歧，从西方基督教神学，越来越突出。 In a special way painted icons became symbols of Orthodoxy, inasmuch as they united correct doctrine and correct worship, the twin meanings of the word, and this perception led to the designation of the final restoration of icons in Byzantine churches on the first Sunday of Lent in 843 as the "triumph of Orthodoxy."在一个特殊的方式画图标的象征，成为正统，因为它们联合国正确的理论和正确的崇拜，双重意义的Word ，这种看法导致指定的最后恢复的图标在拜占庭教堂，教堂的第一周日四旬期在843为“正统的胜利” 。
For Orthodoxy, the artistic image reiterated the truth that the invisible God had become visible in the incarnate Son of God who was the perfect image of God; the image channeled the presence of the person depicted to the one contemplating it, as the incarnate Word had brought God to man.为正统，艺术形象重申真理的无形之神已成为有形在道成肉身的上帝之子谁是完美的形象，上帝的形象，渠道在场的人描述为一个contemplating ，作为肉身的字了带来了上帝的人。
Since Nicaea II no genuinely ecumenical council has been possible, owing to the defection (in Orthodoxy's view) of the Roman See, and thus no new absolutely definitive declaration of Orthodox dogma has been possible.自尼西亚二，没有真正的大公会议有可能，由于叛逃（在正统的看法）罗马看到，因此就没有新绝对明确的宣言正统教条已可能。 From this fact derives Orthodoxy's self - conscious identity as the church of the seven councils and its sense of mission in preserving the faith of the ancient fathers of the church.从这一事实源于正统的自我-有意识的身份，教会的七议会和它的使命感，在维护的信念，古代的父亲教会。 But Orthodox theology did not stagnate in subsequent centuries, as changing circumstances and developments in others' theologies challenged Orthodox thinkers to refine and restate their conceptions of the faith presupposed by the patristic decrees.但东正教神学没有停滞不前，在随后的世纪，作为不断变化的情况和事态发展，在别人的theologies挑战正统的思想家，完善和重申其概念的信念，假定由教父的法令。
Such formulations have acquired considerable authority by approvals enunciated in local councils or by long - term common consent within Orthodoxy, although they do not have the canonical authority of the ecumenical decrees which Orthodoxy views to have been divinely inspired and therefore infallible.这种提法已取得相当大的权力，由审批阐述了在地方议会或由长期-长远的共同同意，内部的正统，虽然他们不具有典型的权力合一法令正统的意见，已神的鼓舞，因此犯错。 When a statement receives widespread acceptance among Orthodox churches, it acquires the status of "symbolic book."当一份声明中得到广泛的接受之间的东正教教堂，它收购的地位“象征性图书” 。
The theological dimension of the schism with Western Catholicism rested primarily in Orthodoxy's rejection of Rome's claim that its bishop was the unique successor of Peter with the consequent prerogative to define dogma.神学方面的分裂与西方天主教休息，主要是在正统的拒绝罗马的声称其主教是独特的继任者彼得与相应的特权界定的教条。 While granting a certain primacy of honor to the papacy, Orthodoxy saw all right - teaching bishops as equally successors of Peter, from which derived the requirement that only genuinely ecumenical, episcopal councils possessed the power of binding the conscience of the faithful.同时，给予一定的至高无上的荣誉教宗，看到正统的所有权利-教学主教同样的接班人，黄匡源，从其中衍生的规定，即只有真正合一，主教议会拥有的权力具有约束力的良心，忠实。 Therefore Orthodoxy has resisted those doctrines which it views as Roman innovations.因此，正统抵制那些教条，它的意见，作为罗马创新。
The most celebrated point of controversy between Orthodoxy and Western theology arose over the insertion of the filioque clause into the Nicene Creed sometime after the eight century.最有名的点之间争议的正统和西方神学出现了插入的filioque第融入尼西亚信经一段时间后，八世纪。 Besides rejecting this nonconciliar tampering with the decrees of the fathers, Orthodoxy saw in the assertion that the Holy Spirit "proceeds from the Father and the Son" the presupposition of two originating principles within the Godhead, negating the integrity of the Trinity.此外，拒绝，这nonconciliar篡改法令的父亲，正统看到在断言圣灵“的收益来自父亲和儿子”预设的两个来源的原则与神的源头，否定的完整性，三位一体。 Most Orthodox thinkers could accept a formulation whereby the Spirit proceeds "from the Father through, or with, the Son," following the chief medieval Orthodox teacher, John of Damascus.最正统的思想家可以接受的一种提法，即精神收益“从父亲通过，或与，儿子， ”下列行政中世纪正统的教师，约翰在大马士革。 But until an ecumenical council acted, this would remain merely "theological teaching" (theologoumena).但直到1大公会议采取行动，这将仍然只是“神学教学” （ theologoumena ） 。
On the other doctrinal questions where Catholic innovations might be identified, Orthodoxy has been less firm in its denunciations than in the filioque issue.对其他理论问题，如天主教创新，可能会发现，正统已较少在其坚定的谴责，比在filioque问题。 Regarding the state of persons after death, Orthodoxy rejects the notion of purgatory as a place distinct from heaven and hell.关于国家的人死亡后，拒绝接受正统的概念炼狱作为一个有别于天堂与地狱。 At the same time it concedes that there is an intermediate period of temporal pain in which penance for sins is carried out by those destined for heaven; moreover, full blessedness, even for saints, is not achieved until after Christ's final judgment. Prayers for the dead, therefore, can have efficacy. Following the Western resolution of the dogma of the real presence in the Eucharist, Orthodox writers adopted the literal translation of "transubstantiation" into Greek (metousiosis).在同一时间，它也承认，有一个中间一段时间的痛苦，其中penance捷联惯导系统是所进行的那些目的地为天堂;此外，充分幸福，即使是圣人，是不能达到后，才基督的最后判决。 祈祷，为死了，因此，可以有疗效。下列西部决议对教条的真实存在，在圣体圣事的，正统的作家，通过直译“陷于变体说”到希腊（ metousiosis ） 。 But in a distinction that had both theological and liturgical significance, Orthodoxy insisted that the miracle of transformation did not occur through the celebrant's enunciation of the words, "This is my body," but by the invocation of the Holy Spirit in the epiclesis: "Send thy Holy Spirit so as to make the bread to be the body of thy Christ." This difference signifies Orthodoxy's greater sensitivity of the Spirit than has generally been evident in the West.但在区分了两个神学和礼仪的意义，东正教坚持认为，转型的奇迹并没有出现通过监礼人的阐述的话， “这是我的身体” ，但由援引圣灵，在epiclesis ： “发送你神圣的精神，使面包要身体你的基督“ 。 这种差异意味着正统的更大的敏感性，精神比已普遍可见，在西部地区。
Orthodoxy agreed with Catholicism in acknowledging seven sacraments while not insisting upon the absolute significance of the number. The two sacraments which were clearly evangelical, baptism and Communion, along with confirmation (called chrismation by Orthodoxy and administered immediately after baptism), occupied a higher place than the rest. 东正教与天主教同意在承认七圣礼，而不是坚持的绝对意义的数目。两个圣礼，这显然是福音事工促进会，洗礼和圣餐，随着确认（所谓的chrismation由正统和管理后，立即洗礼） ，占领了更高的地方比休息。 Orthodox writers regularly criticized the West's failure to use immersion as the proper mode of baptism, although most acknowledged the validity of aspersion in the Trine name. The Orthodox baptize by triple immersion, baptizing both adults and infants. Orthodoxy's use of leavened bread in the Eucharist, instead of the unleavened wafers of the West, was mostly a liturgical matter, although it was given theological meaning by the explanation that the leaven signified evangelical joy in contrast to the "Mosaic" regime of Catholic practice.正统作家经常批评西方的失败，使用沉浸作为适当的模式的洗礼，虽然大部分承认的有效性aspersion ，在trine名称。 东正教baptize三重浸泡， baptizing成人和婴幼儿。正统的使用leavened面包在圣体圣事，而不是酵晶圆西，主要是一，礼仪的事，虽然这是由于神学的含义所作的解释认为，酵母，标志着福音事工促进会，喜悦，相反， “马赛克”制度的天主教的做法。
Its doctrine of the church distinguishes Orthodoxy most clearly from all other theologies. According to this doctrine the visible church is the body of Christ, a communion of believers, headed by a bishop and united by the Eucharist, in which God dwells. 其学说的教会正统的区别最明显的从所有其他theologies 。根据这一学说，有形教会是基督的身体，一个共融的信徒，为首的一名主教和联合国由圣体圣事，在上帝驻留。 As such, although individual members are fallible sinners, the church is held to be infallible. This true church by definition is the Orthodox Church, which is "one, holy, catholic, and apostolic," from which other churches are separated.因此，虽然个别委员是会犯错误的罪人，教会举行，将犯错的， 这真正的教会的定义是东正教教堂，这是“一，圣地，天主教，和使徒， ”从其他教会是分开的。 That is, the church consists of those believers who remain in fellowship with, and submission to, the concert of historic patriachates, Jerusalem, Antioch, Alexandria, Constantinople, and Rome.那就是，教会组成，这些信徒谁留在金，并提交给，音乐会的历史patriachates ，耶路撒冷，安提阿，亚历山大，君士坦丁堡，和罗马。 (When Rome separated from the concert, Moscow assumed membership in the pentarchy, although Rome's place remains reserved for it to resume if it will renounce its obstinacy.) （当罗马脱离音乐会，莫斯科担任成员，在pentarchy ，虽然罗马的地方，仍然保留给它恢复，如果将放弃其顽固） 。
The infallibility of the church validates the authority of tradition on a par with that of Scripture. 该infallibility的教会验证的权威，传统上一杆，与圣经的。 Moreover, tradition established both canon and interpretation of that Scripture and thus takes logical precedence over it. How to determine precisely what tradition teaches, however, remains a partially open question for Orthodoxy, since no single office is acknowledged to have definitive authority for the whole church, such as the papacy has for Roman Catholicism. 此外，传统，建立了双方佳能和解释说，经文，从而采取合乎逻辑的优先。如何确定，正是传统的教导，不过，仍然是一个局部开放的问题，为正统，因为没有一个单一的办公室被公认是有明确的权威，为整个教会，如教宗已为罗马天主教。 In principle the church speaks authoritatively through episcopal councils; but this claim only moves the issue back one step because it raises the question of what validates which meetings of bishops as genuine rather than "robber" councils (as the Council of Constantinople of 754 is regularly designated).在教会的原则，讲权威，通过主教议会，但这种说法只是动作的问题，回到一个步骤，因为它引起的问题是什么样的验证会议的主教，作为真正的而不是“强盗”议会（作为安理会君士坦丁堡的754是定期指定） 。 In the end, Orthodoxy trusts that the Holy Spirit abides in the church and in his own mysterious way leads and preserves his people in all truth.在年底，正统相信圣灵遵守在教会和在他自己的神秘的方式，导致并保留了他的人民在一切的真理。
This trust produces, in practice, a measure of freedom within what could otherwise be a stifling traditionalism.这种信任产生，在实践中，一项措施的自由是什么，否则是一种扼杀传统。
Relying principally on the sixth century writer Dionysius the Pseudo - Areopagite, Orthodox writers insisted that God in his nature is beyond any understanding. Humans can know nothing about the being of God, and therefore all theological statements must be of a negative, or apophactic, form: God is unchanging, immovable, infinite, etc. Even a seemingly positive affirmation has only negative significance; for example, to say, "God is Spirit," is actually to affirm his noncorporeality. Theology, then, is not a science of God, which is impossible, but of his revelation. That which is known is not necessarily true of God but is what God chooses to disclose, although in that sense it is indeed true knowledge.依靠主要是六世纪作家的伪狄奥尼修斯-a reopagite，正统作家坚持认为，上帝在他的性质，是超越任何的了解。人类可以知道，没有提到被上帝，因此所有的神学报表必须一负，或a pophactic，形式：上帝是不变的，不动产，无限等，即使是看似正面肯定，只是消极的意义;举例来说，也就是说， “上帝是精神” ，其实是肯定他的noncorporeality 。 神学，那么，是不是一个科学的上帝，这是不可能，但他的启示。认为，这是众所周知的不一定是真正的上帝，但什么是上帝选择透露，虽然在这个意义上，实在是真正的知识。
Such a theology of negation led to the elevation of spiritual experience to at least an equal role with rationality as an epistemological principle in theology.这样一个神学的否定，导致海拔精神文明的经验，至少有一个平等的作用与合理性作为一个认识论的原则，在神学。 Maximus Confessor, orthodoxy's chief twelfth century teacher, affirmed: "A perfect mind is one which, by true faith, in supreme ignorance knows the supremely unknowable one." Knowledge of God comes from illumination, the inner vision of true light, for "God is light." From this perception derived Orthodoxy's characteristic fascination with the transfiguration of Jesus, when the light of his deity was supremely revealed to the apostles.鲆忏悔，正统的行政第十二世纪的教师，肯定： “一个完美的心目中是一个，真正的信仰，在最高人民法院的无知知悉supremely不可知1 。 ” 知识的上帝来自照明，党内的视野真光，为“上帝是轻“ ，从这种看法源自正统的特点，魅力与变形的耶稣，当根据他的神是supremely透露，使徒。 It also fostered Heyschasm, in which the mystic's vision of divinity became a theologically significant enterprise. It is for this reason that what is called Orthodox theology is also designated with equal validity "Orthodox spirituality." The chief synthesizer of this aspect of Orthodoxy was Gregory Palamas in the fourteenth century.它也促进了heyschasm ，在这神秘的愿景，神成为theologically显着的企业， 这是因为这个原因，什么是所谓的正统神学，也是指定的与平等的有效性“正统灵性。 ”行政合成这方面的正统是格雷戈里palamas在14世纪。
The Orthodox concept of salvation as deification undergirded the contemplative methodology implied in the illumination view. Only the "pure in heart" see God, and purity comes only by divine grace in the economy of redemption. 东正教的概念，救国作为神化undergirded了沉思方法隐含在光照的看法，只有“纯在心脏”见上帝，和纯洁性，说到只有神圣的恩典在经济赎回权。 Those who are redeemed through the incarnation, whom the NT designates "sons of God" and "partakers of the divine nature," are deified; that is, they become created, in contrast to uncreated, gods. "God became man that we might be made God," said Athanasius of Alexandria; and Maximus Confessor declared: "All that God is, except for an identity in nature, one becomes when one is deified by grace." With this personalistic view of salvation, Orthodoxy diverged from the juridical emphasis which the West inherited through Augustine of Hippo, whom Orthodoxy could not comfortably accept as a Doctor of the Church. Orthodox theology viewed man as called to know God and share his life, to be saved, not by God's external activity or by one's understanding of propositional truths, but by being himself deified.这些谁是赎回通过的化身，谁新台币指定“神的儿子”和“ partakers的神性， ”神化，这就是他们成为创建的，在对比uncreated ，神“神成为人，我们可能作出的上帝，说： “阿他那修在亚历山大;鲆忏悔宣布： ”所有神的是，除一的身份在性质上，一成为当一个人神化，是由宽限期。 ： “这personalistic鉴于救国，正统偏离了法律重视西继承通过奥古斯丁的河马，其中正统不能从容地接受作为医生的教会。 东正教神学认为，男子的要求，知道上帝和分享他的生命，保存，而不是由上帝的外部活动，或由一个人的理解命题的真理，而是由被神化自己。
In sum, the Byzantine period established Orthodoxy's greater mysticism, intuition, and corporatism in contrast to the West's philosophical, scholastic, and forensic orientation. 总括而言，拜占庭时期，建立了正统的更大的神秘主义，直觉，和社团在对比西方的哲学，学术，人员和法医的方向。
In the period after 1453 the two events which most influenced the evolution of Orthodoxy were the fall of the Byzantine Empire and the division of Western Christianity.在这段期间后， 1453年这两项活动，其中最影响的演变正统分别下降拜占庭帝国和分工西方基督教。 Termination of imperial patronage increased the autonomy of the episcopacy and promoted the Russian contribution to the Orthodox heritage; Reformation theology made it possible for Orthodoxy to select from several alternative expressions of Christian doctrine.终止帝国的乘客量增加的自主权，该episcopacy和促进俄罗斯的贡献，东正教遗产;改革神学使人们有可能为正统选择从几个另类的表达基督教的教义。 To be sure, these developments tended to place Orthodoxy on the defensive and cast it in the role of respondent rather than actor, in which it frequently appeared to be the reactionary wing of Christendom.可以肯定的是，这些发展趋势的地方，对正统的防御和投在它的作用，答辩，而不是演员，它在其中频繁出现被反动翼基督教。 Nevertheless, that Orthodoxy's vigor remained was evidenced in the writings of several theologians, and the ecumenism of the twentieth century has opened new possibilities for an Orthodox contribution to theology.不过，正统的活力仍然被证明在著作中的几个神学家，和基督信仰合一的二十世纪开辟了新的可能性，东正教神学的贡献。
Melanchthon made the initial Protestant overture to Orthodoxy when he sent a Greek translation of the Augsburg Confession to Patriarch Joasaph of Constantinople, requesting that the latter find it a faithful rendition of Christian truth.梅兰希顿所作的初步新教序曲正统时，他发出了希腊翻译的奥格斯堡，不打自招老人家joasaph君士坦丁堡，要求后者找到它的忠实移交基督教真理。 His successor, Jeremiah, responded over twenty years later, condemning numerous Protestant "errors," including justification by faith alone, sola Scriptura, rejection of icons and invocation of saints, Augustinian predestination, and filioque.他的继任者，耶利米，回应超过二十年后，无数谴责新教的“错误” ，包括信仰的理由，仅唯独圣经，拒绝图标和援引圣人，奥古斯丁predestination ， filioque 。
A quite different response to the Reformation came from the patriarch elected in 1620, Cyril Lucaris, who composed a confession which articulated an essentially Calvinist system.一个相当不同的反应，以改革来自牧当选1620年，钱卓乐爵士卢卡里斯，谁组成的供词，其中阐明了一个基本上calvinist制度。 Cyril's work proved to be an aberration in the history of Orthodoxy; it was formally condemned after his death in 1638 by a synod in Jerusalem thirty - four years later. But it elicited two important statements of Orthodox doctrine. In the first, Russian leadership appeared when Metropolitan Peter Mogila of Kiev composed his confession, a thorough refutation of Cyril's, in affirmation of the received body of Orthodoxy.西里尔的工作被证明是一种畸变，在历史的正统，这是正式谴责后，他的逝世在1638年由一个主教在耶路撒冷thirty -四年后的，但它引起两个重要的报表正法。在第一，俄罗斯领导层出现当都市彼得莫吉拉基辅的组成，他的供词，彻底驳斥西里尔的，在确认收到机构的正统。 Mogila's work was approved, with amendments, by the Eastern patriarchs in 1643.莫吉拉的工作，获得批准，经修正后，由东区patriarchs在1643年。 The second was the confession of Patriarch Dositheos of Jerusalem, approved by the synod of 1672.二是供认的老人家达塞山奥斯耶路撒冷，批准主教的1672年。
These two documents remained the standard definition of Orthodoxy in the modern period. 这两份文件的仍然是标准的定义，正统，在现代时期。 They aligned Orthodoxy with the Catholic side in most of its chief doctrinal disputes with Reformed theology, eg, the relation of tradition to Scripture, veneration of saints and images, number and meaning of sacraments, faith and works in salvation. On only two questions did they sympathize with Protestants: papal authority and canon of Scripture. 他们不结盟的正统与天主教方在其大部分行政纠纷的理论与改革的神学，例如，传统的关系，以经文，崇拜圣人，图片的数量和意义圣礼，信仰和工作的救赎。就只有两个问题没有他们同情与新教徒：教皇的权威和佳能的经文。 Orthodoxy continued to resist both Protestants and Catholics in their mutual agreement on filioque and the Augustinian understanding of original sin. Orthodoxy rejects original sin; man is born mortal and therefore sins, instead of the other way around, as the West commonly states the matter.正统继续抵制都新教徒和天主教徒在其相互的协议filioque和奥古斯丁的理解原罪。 正统拒绝原罪;出生的人是致命的，因此，捷联惯导系统，而不是其他方式，作为西方国家常见的事。
But the significance of Orthodoxy's agreements with either Catholicism or Protestantism was more apparent than real inasmuch as the respective principles of authority differed fundamentally.但意义正统的协议，无论是天主教或基督教，是更加明显多于实际，因为各自的原则，管理局从根本上的不同。 For Orthodoxy, dogmatic authority remained rooted in the community of the church, represented by the episcopal succession from the apostles, not in the supremacy of the papacy nor in evangelical exegesis of Scripture, both of which to the Orthodox mind represented the domination of rationalism, legalism, and individualism over the true believing and worshipping fellowship of the faithful.为正统，教条式的权威仍然是植根于社会的教会，所代表的主教继承从使徒，而不是在至高无上的教宗，也没有在福音事工促进会，注释的经文，这两项研究，以东正教为代表的心目中的统治，理性，法家，和个人主义超过真正相信和崇拜金的忠实。 To designate this community principle modern Russian theologians provided the definitive, but untranslatable, word sobornost' (approximately, "communion").指定这个社会的原则，现代俄语神学家提供了明确的，但不可译时， Word sobornost ' （约， “共融” ） 。 "Sobornost' is the soul of Orthodoxy," declared the nineteenth century lay theologian Alexis Khomiakov. “ sobornost '是灵魂的正统， ”宣布19世纪奠定神学家亚历克khomiakov 。
After the middle of the nineteenth century the most creative developments within Orthodoxy came from Russian writers, such as Vladimir Solovyev, Nikolai Berdyaev, Sergei Bulgakov, Georges Florvosky, and from professors of the Russian seminaries in Paris and New York, notably Alexander Schmemann and John Meyendorff.之后，十九世纪中叶最具创造性的发展，正统来自俄罗斯的作家，如弗拉基米尔索洛夫耶夫，尼古拉柏第雅夫，谢尔盖布尔加科夫，乔治florvosky ，从教授，俄罗斯的神学院在巴黎和纽约，尤其是亚历山大舒梅曼和约翰。 meyendorff 。 Their work is too recent for it to be incorporated into the essence of Orthodoxy, but it testifies to the continuing vitality of the tradition.他们的工作是过于最近把它纳入正统的本质，但它证明了持续的生命力的传统。 These men have, each in his own way, worked actively for the reunification of Christendom.这些男人，每个在他自己的方式，积极开展工作，为统一的基督教。 The burden of their ecumenical testimony has been that genuine unity can be achieved not on the basis of the least common denominator among Christian churches but in agreement upon the totality of the common tradition contained in the ecumenical councils and authentically preserved only by Orthodoxy.的负担，他们合一的证词已被真正的团结，才能实现并不在此基础上最低限度的共同点基督教，但在协议后，全部的共同的传统，载于合一议会和真实地保存下来，只有正统。
PD
Steeves钯steeves
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
John of Damascus,
Writings; G Maloney, A History of Orthodox Theology Since 1453; V Lossky, The
Mystical Theology of the Eastern Church; J Meyendorff, Byzantine Theology; J
Pelikan, The Christian Tradition III, The Spirit of Eastern Christendom; The
Seven Ecumenical Councils of the Undivided Church, NPNF , XIV; P Schaff, ed.,
The Creeds of Christendom, II, 445 - 542; A Schmemann, The Historical Road of
Eastern Orthodoxy; N Zernov, Eastern Christendom; K Ware, The Orthodox
Way.约翰在大马士革，著作;克马宏升，历史的东正教神学，自1453年; v lossky ，神秘的神学东部教会; j meyendorff
，拜占庭神学; j伯利坎，基督教传统的三，精神东部基督教; 7基督教议会的不可分割的教会， npnf ，第十四; p沙夫，教育署，该教义的基督教，二， 445
-5 42;舒梅曼，历史的道路上东区的正统; n z ernov，东部基督教; k瓷器，正统的方式。
The technical name for the body of Christians who use the Byzantine Rite in various languages and are in union with the Patriarch of Constantinople but in schism with the Pope of Rome.技术名称为身体基督徒谁使用拜占庭成年礼在不同的语言，并在联盟与君士坦丁堡宗主教，但在分裂与教宗的罗马。 The epithet Orthodox (orthodoxos), meaning "right believer", is, naturally, claimed by people of every religion.该epithet东正教（ orthodoxos ） ，意思是“正确的信徒” ，是的，当然，声称人民的每一种宗教。 It is almost exactly a Greek form of the official title of the chief enemies of the Greeks, ie the Moslems (mu'min, fidelis).它几乎完全是希腊形式的正式名称，行政的敌人，希腊人，即穆斯林（ mu'min ， fidelis ） 。 The Monophysite Armenians called themselves ughapar, meaning exactly the same thing.该monophysite亚美尼亚人称自己是ughapar ，意思是完全一样的事。
How "Orthodox" became the proper name of the Eastern Church it is difficult to say.如何“正统” ，成为适当的名称，东部教会，这是很难说。 It was used at first, long before the schism of Photius, especially in the East, not with any idea of opposition against the West, but rather as the antithesis to the Eastern heretics - Nestorians and Monophysites.它被用来在第一，很久之前分裂的photius ，特别是在东部地区，而不是与任何的想法，反对西方，而是作为对立面，到东部异端-n estorians和m onophysites。 Gradually, although of course, both East and West always claimed both names, "Catholic" became the most common name for the original Church in the West, "Orthodox" in the East.渐渐地，虽然当然，无论是东方和西方一直宣称双方的姓名， “天主教”成为最常见的名称，原来的教会在西方， “正统” ，在东部地区。
It would be very difficult to find the right name f