Orthodoxy is the English equivalent of Greek orthodoxia (from orthos, "right," and doxa, "opinion"), meaning right belief, as opposed to heresy or heterodoxy.正统是英语，相当于希腊orthodoxia （从orthos ， “权利”和doxa ， “意见” ） ，意思是正确的信仰，作为反对或异端邪说。 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).这个词是不是圣经;没有世俗的或基督教作家使用它之前的第二个世纪，虽然动词orthodoxein是在亚里士多德（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.这个词表示的思想的某些陈述，准确地体现了真理的内容显示，基督教，并因此在自己的性质，规范，为普世教会。 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).这个想法是，植根于新台币坚持认为福音有具体的事实和神学思想建设的内容（ 1肺心病。 15时01 -1 1; G AL的。 1 :6-九;一添。 6时0 3分;二月添。 4 : 3-四等） ，并且没有金之间存在的那些谁接受使徒的标准christological教学和那些谁否认（ 1约翰4点01分-三; 2约翰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.构思的正统，成为重要的教会在后的第二个世纪，通过冲突首先与诺斯替教，然后与其他三位一体和christological错误。 保存基督教被视为需要维修的正统在这些事情上。严格的接受程度“法治的信仰” （古拉信）被要求作为条件的共融，和信仰阐述这个“规则”被成倍增加。
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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.十七世纪的新教神学家，尤其是保守的lutherans ，强调的重要性，正统在关系到soteriology的改革信条。 Liberal Protestantism naturally regards any quest for orthodoxy as misguided and deadening.自由新教，自然对于任何追求东正教会误导和deadening 。
JI
Packer继封隔器
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
HEW Turner, The
Pattern of Christian Faith. hew特纳，格局基督教信仰。
Orthodoxy (orthodoxeia) signifies right belief or purity of faith.正统（ orthodoxeia ）标志的权利，信仰或信念的纯洁性。 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.正确的信仰，不仅是主观的，作为休息，对个人的知识和信念，而且是在按照教学和方向，一个外在的绝对权威。 This authority is the Church founded by Christ, and guided by the Holy Ghost.这项权力是教会创办的基督，并遵循圣灵。 He, therefore, is orthodox, whose faith coincides with the teachings of the Catholic Church.因此，他是正统，其信仰，刚好与教诲，天主教教会。 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.作为神的启示形式的存款信仰托付给教会，为人类的救赎，它也与真理清楚地推断，形式的对象和内容的正统。
Although the term orthodox or orthodoxy does not occur in the Scriptures, its meaning is repeatedly insisted on.虽然任期东正教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，基督宣布的必要性，信仰祂救赎（马克16时16分） 。 St. Paul, emphasizing the same injunction in terms more specific, teaches "one Lord, one faith, one baptism" (Ephesians 4:5, 6).圣保禄，强调同样的禁制令，条款更具体，教“一主，一个信念，一个洗礼” （以弗所书4时05分， 6 ） 。 Again, when directing Titus in his ministerial labours, he admonishes him to speak in accord with "sound doctrine" (Tit., ii, 1).再次，当导演提图斯在他的劳工部长，他admonishes他发言，在符合“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).不仅不圣保禄，突出稳健的学说被鼓吹，但他也指示注意的形式，它必须交付： “举行的形式，复音词，其中祢听到我的信仰” （ 2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.一致的教义和方法，基督和使徒，父亲指出，有必要维护纯洁undefiled存款的启示。 "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). “无论是在混乱的异教”说，圣奥古斯丁“ ，也不在污辱的异端，也不是在昏睡的分裂，也尚未在的盲目性，是犹太教的宗教要求，但其中单是谁被称为天主教基督信徒，或正统，即是保管人健全的教义和信徒的权利教学“ （德维拉relig 。章第五节） 。 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： “我庆幸说，没有污点的背信弃义你是solicitous为真正的信仰，没有这种转换是没有任何徒劳的，也不可能在所有存在” （德维拉真正的广告petrum ， proleg ） 。
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，同样地，在其热诚的纯洁性，信念和教学，严格坚持树立的榜样，使徒和早期的父亲。 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，但特别是在这种冠军的信念，作为athansius ，在议会，谴责异端，它的定义揭示了的真理。 That orthodox faith is requisite for salvation is a defined doctrine of the Church.即东正教信仰是必要的拯救是界定学说的教会。 "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". “凡欲得救” ，宣布阿他那修信经信条， “首先必须对所有的积分和不可侵犯的天主教信仰，没有它，他将肯定会永远失去了” 。 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).众多的议会和罗马教皇的决定中重申了这一教条（参见理事会佛罗伦斯， denz ， 714 ;教授的信念，碧岳四， denz ， 1000年;谴责indifferentism和latitudinarianism ，在syll的。碧岳九， denz ， 1715年， 1718年;理事会，梵蒂冈， “时点真正的” 。可以。六， denz ， 1815年，谴责现代主义的立场，性质和起源的教条， encyc “ 。 pascendi dominici gregis ” ， 1907年， 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).而真理必须是不能容忍的错误（ 2哥林多前书6时14分， 15岁） ，教会并不否定的可能性，拯救那些认真和真诚的人以外，她倍，谁的生活和死在立于不败之地的无知，真正的信仰（参见会该梵蒂冈， sess 。三，警务处处长。三， denz ， 1794年; s八月， ep.xliii广告galerium ） 。 (See CHURCH; FAITH; PROTESTANT CONFESSIONS OF FAITH; HERESY; INDIFFERENTISM.) （见教会;信念;新教的供词信仰;异端; indifferentism ） 。
Publication information Written by Charles J. Callan.出版信息的书面查尔斯j. callan 。 Transcribed by Geoffrey K. Mondello, Ph.D..转录由杰弗里k. mondello ，博士研究生。 The Catholic Encyclopedia, Volume XI.天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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