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Short description: Adherence to the actual accepted belief, especially in religion

Orthodoxy (from Greek: Ancient Greek:)[1][2] is adherence to correct or accepted creeds, especially in religion.[3]

Orthodoxy within Christianity refers to acceptance of the doctrines defined by various creeds and ecumenical councils in Antiquity, but different Churches accept different creeds and councils. Such differences of opinion have developed for numerous reasons, including language and cultural barriers.

Eastern Orthodoxy and Oriental Orthodoxy are sometimes referred to simply as "Orthodoxy".

In some English-speaking countries, Jews who adhere to all the traditions and commandments as legislated in the Torah are often called Orthodox Jews.

Sunni Islam is sometimes referred to as "Orthodox Islam".



Main page: Philosophy:Theravada

The historical Buddha was known to denounce mere attachment to scriptures or dogmatic principles, as it was mentioned in the Kalama Sutta.[4] Moreover, the Theravada school of Buddhism follows strict adherence to the Pāli Canon (tripiṭaka) and the commentaries such as the Visuddhimagga. Hence, the Theravada school came to be considered the most orthodox of all Buddhist schools, as it is known to be highly conservative especially within the discipline and practice of the Vinaya.[citation needed]


Adherence to the Nicene Creed is a common test of orthodoxy in Christianity.

In classical Christian use, the term orthodox refers to the set of doctrines which were believed by the early Christians. A series of ecumenical councils were held over a period of several centuries to try to formalize these doctrines. The most significant of these early decisions was that between the homoousian doctrine of Athanasius and Eustathius (which became Trinitarianism) and the heteroousian doctrine of Arius and Eusebius of Nicomedia (Arianism). The homoousian doctrine, which defined Jesus as both God and man with the canons of the 431 Council of Ephesus, won out in the Church and was referred to as orthodoxy in most Christian contexts, since this was the viewpoint of previous Christian Church Fathers and was reaffirmed at these councils. (The minority of nontrinitarian Christians object to this terminology.)

Following the 1054 Great Schism, both the Western Catholic Church and the Eastern Orthodox Church continued to consider themselves uniquely orthodox and catholic. Augustine wrote in On True Religion: "Religion is to be sought…only among those who are called Catholic or orthodox Christians, that is, guardians of truth and followers of right."[5] Over time, the Western Church gradually identified with the "Catholic" label, and people of Western Europe gradually associated the "Orthodox" label with the Eastern Church (in some languages the "Catholic" label is not necessarily identified with the Western Church). This was in note of the fact that both Catholic and Orthodox were in use as ecclesiastical adjectives as early as the 2nd and 4th centuries respectively.

Much earlier, the earliest Oriental Orthodox Churches and Chalcedonian Christianity separated in two after the Council of Chalcedon (AD 451), because of several Christological differences.[6] Since then, Oriental Orthodox Churches are maintaining the orthodox designation as a symbol of their theological traditions.[7]

Lutheran orthodoxy was an era in the history of Lutheranism, which began in 1580 from the writing of the Book of Concord and ended at the Age of Enlightenment. Lutheran orthodoxy was paralleled by similar eras in Calvinism and tridentine Roman Catholicism after the Counter-Reformation.[8] Lutheran scholasticism was a theological method that gradually developed during the era of Lutheran orthodoxy. Theologians used the neo-Aristotelian form of presentation, already popular in academia, in their writings and lectures. They defined the Lutheran faith and defended it against the polemics of opposing parties. Reformed orthodoxy or Calvinist orthodoxy was an era in the history of Calvinism in the 16th to 18th centuries. Calvinist orthodoxy was paralleled by similar eras in Lutheranism and tridentine Roman Catholicism after the Counter-Reformation. Calvinist scholasticism or Reformed scholasticism was a theological method that gradually developed during the era of Calvinist Orthodoxy.[9][10]


Orthodoxy does not exist in Hinduism,[11] as the word Hindu itself collectively refers to the various beliefs of people who lived beyond the Sindhu river (Indus river) of the India. It is a record of the accepted teachings of each of thousands of gurus, who others equate to prophets,[12] and has no founder, no authority or command, but recommendations. The term most equivalent to orthodoxy at best has the meaning of "commonly accepted" traditions rather than the usual meaning of "conforming to a doctrine", for example, what people of middle eastern faiths attempt to equate as doctrine in Hindu philosophies is Sanatana Dharma, but which at best can be translated to mean "ageless traditions", hence denoting that they are accepted not through doctrine and force but through multi-generational tests of adoption and retention based on circumstantial attrition through millennia.[citation needed] Still, the concepts of āstika and nāstika of Indian philosophy are quite similar to orthodoxy and heterodoxy respectively, the ātiska being those who accept the epistemic authority of the Vedas.[13][14]


Sunni Islam is sometimes referred to as "Orthodox Islam".[15][16][17] However, other scholars of Islam, such as John Burton believe that there is no such thing as "Orthodox Islam."[18]


Main page: Religion:Orthodox Judaism

Orthodox Judaism is a collective term for the traditionalist branches of Judaism, which seek to fully maintain the received Jewish beliefs and observances and which coalesced in opposition to the various challenges of modernity and secularization. Theologically, it is chiefly defined by regarding the Torah, both Written and Oral, as literally revealed by God on biblical Mount Sinai and faithfully transmitted ever since. The movement advocates a strict observance of halakha (Jewish Law), which is to be interpreted only according to received methods due to its divine character. Orthodoxy considers halakha as eternal and beyond historical influence, being applied differently to changing circumstances but basically unchangeable in itself.

Orthodox Judaism is not a centralized denomination. Relations between its different subgroups are sometimes strained and the exact limits of Orthodoxy are subject to intense debate. Very roughly, it may be divided between Haredi Judaism, which is more conservative and reclusive, and Modern Orthodox Judaism, which is relatively open to outer society. Each of those is itself formed of independent streams. They are almost uniformly exclusionist, regarding Orthodoxy as the only authentic form of Judaism and rejecting all non-Orthodox interpretations as illegitimate.


Kemetic Orthodoxy is a denomination of Kemetism, a reform reconstruction of Egyptian polytheism for modern followers. It claims to derive a spiritual lineage from the Ancient Egyptian religion.[19]

There are organizations of Slavic Native Faith (Rodnovery) which characterize the religion as Orthodoxy, and by other terms.

Non-religious contexts

Outside the context of religion, the term orthodoxy is often used to refer to any commonly held belief or set of beliefs in some field, in particular when these tenets - possibly referred to as "dogmas" - are being challenged. In this sense, the term "orthodox" can have a mildly pejorative connotation.

Among various "orthodoxies" in distinctive fields, the most commonly used terms include:

The terms orthodox and orthodoxy are also used more broadly by English-speakers to refer to things other than ideas and beliefs. A new and unusual way of solving a problem could be referred to as unorthodox, while a common and 'normal' mainstream way of solving a problem might be referred to as orthodox.


The concept of orthodoxy pre-supposes some degree of agreed cultural standardisation - a system of social norms - whereby opinion can distinguish "correct" belief or doctrine from their "incorrect" equivalents.[21] Where world-views or religious sentiment have not developed standardised, generally accepted systems of thought, orthodoxy cannot take root.

The development of writing facilitated the gradual canonisation of written scriptures and supra-national philosophies[22] in the increasingly monotheistic Abrahamic Near East,[23] but literacy traditions in South Asia and in East Asia did not prevent the growth of religious and political pluralism. Medieval Europe and the post-colonial West saw a turn - subsequently spreading elsewhere - to coercive interest in the belief-systems of the individual (McCarthyism exemplifies a peak in this trend) and in their regulation or "correction" via social control - in the interests of ideological purity[24] and state homogeneity.[25]

Related concepts

Orthodoxy is opposed to heterodoxy ('other teaching') or heresy. People who deviate from orthodoxy by professing a doctrine considered to be false are called heretics, while those who, perhaps without professing heretical beliefs, break from the perceived main body of believers are called schismatics. The term employed sometimes depends on the aspect most in view: if one is addressing corporate unity, the emphasis may be on schism; if one is addressing doctrinal coherence, the emphasis may be on heresy. A deviation lighter than heresy is commonly called error, in the sense of not being grave enough to cause total estrangement, while yet seriously affecting communion. Sometimes error is also used to cover both full heresies and minor errors. Doctrine or practices not regarded as essential to faith, with which Christians can legitimately disagree, are known as adiaphora.

The concept of orthodoxy is prevalent in many forms of organized monotheism. However, orthodox belief is not usually overly emphasized in polytheistic or animist religions, in which there is often little or no concept of dogma, and varied interpretations of doctrine and theology are tolerated and sometimes even encouraged within certain contexts. Syncretism, for example, plays a much wider role in non-monotheistic (and particularly, non-scriptural) religion. The prevailing governing norm within polytheism is often orthopraxy ('right practice') rather than the "right belief" of orthodoxy.

See also



  1. "Perseus Digital Greek Word Study Tool". 
  2. Harper, Douglas. "orthodoxy". Online Etymology Dictionary. Retrieved 2016-01-27. 
  3. "orthodox." The American Heritage Dictionary of the English Language (4th ed.) Houghton-Mifflin Company. 2004. Retrieved March 03, 2008.
  4. "Kalama Sutta: To the Kalamas" (in en). Barre Center for Buddhist Studies. 
  5. Dulles S.J., Avery (2012). Reno, R.R.. ed. The Orthodox Imperative: Selected Essays of Avery Cardinal Dulles, S.J. (Kindle ed.). First Things Press. pp. 224. 
  6. Meyendorff 1989.
  7. Krikorian 2010.
  8. Preus, Robert. The Inspiration of Scripture: A Study of the Theology of the 17th Century Lutheran Dogmaticians. London: Oliver and Boyd, 1957.
  9. Willem J. van Asselt, Introduction to Reformed Scholasticism, Grand Rapids, Reformation Heritage Books, 2011.
  10. Selderhuis, Herman J., ed. (2013). A Companion to Reformed Orthodoxy. Leiden: Brill.
  11. The Human Icon: A Comparative Study of Hindu and Orthodox Christian Beliefs. doi:10.1111/rirt.13458. 
  12. "Githa Vahini". 
  13. "Nāstika | Indian philosophy | Britannica" (in en). 
  14. "Āstika | Vedic, Upanishads, Brahman | Britannica" (in en). 
  15. John Richard Thackrah (5 Sep 2013). Dictionary of Terrorism (2, revised ed.). Routledge. p. 252. ISBN 978-1-135-16595-6. 
  16. Nasir, Jamal J., ed (2009). The Status of Women Under Islamic Law and Modern Islamic Legislation (revised ed.). BRILL. p. 11. ISBN 9789004172739. 
  17. George W. Braswell (2000). What You Need to Know about Islam & Muslims (illustrated ed.). B&H Publishing Group. p. 62. ISBN 978-0-8054-1829-3. 
  18. Burton, John. 1996. An Introduction to the Hadith. Edinburgh: Edinburgh University Press. p. 201: "Sunni: Of or pertaining Sunna, especially the Sunna of the Prophet. Used in conscious opposition to Shi'a, Shi'í. There being no ecclesia or centralized magisterium, the translation 'Orthodox' is inappropriate. To the Muslim 'unorthodox' implies heretical, mubtadi, from bid'a, the contrary of Sunna, and so 'innovation'."
  19. "What is Kemetic Orthodoxy?: Introduction". The House of Netjer. 
  20. Garrow, J., How much of orthodox medicine is evidence based?, British Medical Journal, 2007; 335, published 8 November 2007, accessed 5 April 2023
  21. Avvakumov, Yury P. (2 February 2021). "Caught in the Crossfire: Towards Understanding Medieval and Early Modern Advocates of Church Union". Stolen Churches or Bridges to Orthodoxy?. Pathways for Ecumenical and Interreligious Dialogue ISSN 2634-6605. 1: Historical and Theological Perspectives on the Orthodox and Eastern Catholic Dialogue. Cham, Switzerland: Springer Nature. p. 31. ISBN 9783030554422. Retrieved 17 November 2023. "[...] a certain eternal norm, a kind of theologia perennis - the Thomistic in the Roman Catholic case, the Palamite in Neo-Patristic theology. Compliance with this norm is held to be absolutely necessary to be a true Catholic or a true Orthodox, ans any deviation from it is considered detrimental [...] this perennial norm functions, ultimately, to legitimize the 'Catholic' and the 'Orthodox' denomination (Konfession) of the day." 
  22. Olson, David R. (7 November 2016). "Vygotsky and the Vygotskians". The Mind on Paper: Reading, Consciousness and Rationality. Cambridge: Cambridge University Press. p. 58. ISBN 9781107162891. Retrieved 17 November 2023. "Schooling is the set of programs and practices that institutionalize the norms and standards of written culture. In reading authoritative texts learners are acquiring not only knowledge but also the rules and norms for what constitutes a clear distinction, defensible theory, valid argument or a sound reason in a written-document culture. And that set of norms and standards is then to be carried over and used to judge one's own views whether written or spoken." 
  23. Cataldo, Jeremiah W. (3 January 2018). "Understanding monotheism as a cultural institution". A Social-Political History of Monotheism: From Judah to the Byzantines. Abingdon: Taylor & Francis. ISBN 9781315406886. Retrieved 17 November 2023. "[...] note how often monotheistic descriptions of restoration employ political vocabulary - within which the believing community exists no longer under siege but in a position of authority over the nonmember, or nonbeliever." 
  24. Colic-Peisker, Val; Flitney, Adrian (24 October 2017). "A Rational Civilisation?". The Age of Post-Rationality: Limits of economic reasoning in the 21st century. Singapore: Springer. pp. 21–22. ISBN 9789811062599. Retrieved 17 November 2023. "Until the Enlightenment, the ultimate judgement or truth was one stemming from the authority of God, as interpreted bay God's representatives on Earth. Anyone who opposed the judgement of clergy committed a heresy. The Roman Catholic Church's 'thought police' in charge of arresting any unorthodox thinking. [...] The Spanish Inquisition was the most ruthless pursuit of ideological purity in Western history." 
  25. Kiernan, Ben (1 October 2008). The Pol Pot Regime: Race, Power, and Genocide in Cambodia Under the Khmer Rouge, 1975-79 (3 ed.). New Haven: Yale University Press. p. xxx. ISBN 9780300142990. Retrieved 17 November 2023. "[...] North Korea may have provided Pol Pot a model of ethnic as well as ideological purity, one that disregarded Korea's distinct ethnic homogeneity." 


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