Orthodoxy正統

Advanced Information 先進的信息

Orthodoxy is the English equivalent of Greek orthodoxia (from orthos, "right," and doxa, "opinion"), meaning right belief, as opposed to heresy or heterodoxy.正統的英文相當於希臘orthodoxia(從orthos,“權利”和doxa,“意見”),這意味著權利的信念,而不是異端邪說或異端。 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).這個詞是沒有聖經,沒有世俗或基督教作家使用它的第二個世紀之前,雖然是在動詞orthodoxein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.這個詞表示的某些陳述的想法,準確地揭示真理的內容體現了基督教,因此在自己的規範性的普遍教堂。 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).這一思想根植於新台幣堅持認為福音有一個具體的事實和神學內容(1肺心病。15:1 - 11;半乳糖。1:6 - 9,1添。6:3; 2添。4:3 - 4,等等),也沒有同伴之間存在著那些誰接受基督的使徒標準的教學和那些誰否認它(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.正統的想法成為重要的教堂和之後的第二個世紀,首先通過與衝突,然後與其他諾斯替主義三位一體和基督的錯誤。 保全基督教被視為正統的維修需要在這些方面。嚴格的驗收“法治誠信”(雷古拉信德奧跡)是要求作為條件的共融,和信仰的訴說這個“規則”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. 東部教會標榜自己“正統”,並譴責西方教會作為異端的(除其他事項外),包括在其信條filioque條款。

Seventeenth century Protestant theologians, especially conservative Lutherans, stressed the importance of orthodoxy in relation to the soteriology of the Reformation creeds. 17世紀的新教神學家,尤其是保守的路德會,強調正統的重要性有關的救世神學教義的改革。 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。

JI Packer姬帕克
(Elwell Evangelical Dictionary) (埃爾韋爾福音字典)

Bibliography 書目
HEW Turner, The Pattern of Christian Faith.槎特納,基督教信仰的格局。


Orthodoxy正統

Catholic Information 天主教信息

Orthodoxy (orthodoxeia) signifies right belief or purity of faith.正統(orthodoxeia)標誌權利的信念或信仰的純潔性。 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.權利信仰不只是主觀的,因為個人的知識和休息的信念,而是根據教學和方向絕對外在的權威。 This authority is the Church founded by Christ, and guided by the Holy Ghost.這項權力是由基督的教會創辦的,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,其信仰與教義相吻合的天主教教會。 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.作為神的啟示的信仰形式的存款委託給教會對人類的救贖,它也與真理清楚推斷它,形式和內容的對象的正統。

Although the term orthodox or orthodoxy does not occur in the Scriptures, its meaning is repeatedly insisted on.雖然長期正統或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,基督信仰的必要性宣告祂的救恩(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).聖保羅,強調在相同的條件更具體的禁令,教“一主,一信,一洗”(以弗所書4:5,6)。同樣,當在他的指揮蒂圖斯部長勞動力,他告誡他的發言協議與“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).而且不只是躺在聖保羅脅迫對健全的學說是鼓吹,但他也指示注意形式,它必須交付:“保持良好的形式的話你所聽說過我的信仰” (提摩太後 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.符合的教義和方法基督和使徒的父親指出有必要保持純潔,玷污了存款的啟示。 "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:“也不是污辱的異端,也不是懶散的分裂,但也不是在盲目的猶太教宗教尋求,但其中只有誰被稱為天主教徒,或正統,即保管人健全理論和信徒的權利教學“(德維拉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).傅箴修寫道:“我感到歡欣鼓舞的是,沒有污點的背信棄義你是關心我的真正的信仰,沒有任何轉換是任何用處,也不能在所有存在”(德維拉善意廣告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.教會,同樣,在熱情的純潔的信仰和教學,有嚴格堅持以榜樣的使徒和早期的父親。 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,尤其是在這些冠軍的信念,Athansius,在議會,譴責為異端,它的定義揭示的真理。 That orthodox faith is requisite for salvation is a defined doctrine of the Church.正統的信仰是必要的救恩是界定教義的教會。 "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". “凡要保存”,宣布了亞他那修信經“,必須首先進行積分和不可侵犯的天主教信仰,否則他將永遠失去一定可以”。 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).許多議會和教會的決定都重申了這一教條(參見理事會佛羅倫薩,Denz。,714;教授的信仰比約四,Denz。,1000;譴責Indifferentism和Latitudinarianism在Syll。比約九,Denz。, 1715年,1718年,理事會的梵蒂岡,“德善意”。可以。六,Denz。,1815年,譴責現代派立場的性質和來源的教條,Encyc。“Pascendi多米尼奇Gregis”,1907年,Denz。,2079 )。儘管真相必須不能容忍的錯誤(林後6:14,15),教會並不否認這些可能性拯救者語重心長倍誰在她的生活和死於無知立於不敗之地的真正信仰(比照。理事會的梵蒂岡,塞斯。三,處長。三,Denz。年,1794年中,S 8月,Ep.xliii廣告Galerium)。 (See CHURCH; FAITH; PROTESTANT CONFESSIONS OF FAITH; HERESY; INDIFFERENTISM.) (見教會,信仰,新教的自白信念;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.轉錄由杰弗裡光蒙德洛,博士學位。天主教百科全書,體積十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, February 1, 1911. Nihil Obstat,1911年2月1日。 Remy Lafort, STD, Censor. Imprimatur.人頭馬lafort,性病,檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰 farley樞機主教,大主教紐約



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