Orthodoxy

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Orthodoxy (orthodoxeia) signifies rightbelief or purity offaith. Rightbelief is not merely subjective, as resting on personalknowledge and convictions, but is in accordance with the teaching and direction of an absolute extrinsic authority. This authority is theChurch founded by Christ, and guided by theHoly Ghost. He, therefore, is orthodox, whosefaith coincides with the teachings of theCatholicChurch. As divine revelation forms the deposit offaith entrusted to theChurch for man'ssalvation, it also, with thetruths clearlydeduced from it, forms the object and content of orthodoxy.

Although the termorthodox ororthodoxy does not occur in the Scriptures, its meaning is repeatedly insisted on. Thus Christ proclaims the necessity offaith untosalvation (Mark 16:16).St. Paul, emphasizing the same injunction in terms more specific, teaches "one Lord, onefaith, onebaptism" (Ephesians 4:5, 6). Again, when directing Titus in his ministerial labours, he admonishes him to speak in accord with "sounddoctrine" (Titus 2:1). And not only does St. Paul lay stress on the soundness of thedoctrine 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 infaith" (2 Timothy 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. "Neither in the confusion of paganism", saysSt. Augustine, "nor in the defilement ofheresy, nor in the lethargy ofschism, nor yet in blindness ofJudaism is religion to be sought; but among those alone who are calledCatholicChristians, or theorthodox, that is, the custodians of sounddoctrine and followers of right teaching" (De Vera Relig., cap. v). Fulgentius writes: "I rejoice that with no taint of perfidy you are solicitous for thetruefaith, without which no conversion is of any avail, nor can at all exist" (De Vera Fide ad Petrum, Proleg).

TheChurch, likewise, in itszeal for purity offaith and teaching, has rigorously adhered to the example set by theApostles and Early Fathers. This is manifest in its whole history, but especially in such champions of thefaith as Athansius, in councils, condemnations ofheresy, and its definitions ofrevealedtruth. That orthodoxfaith is requisite forsalvation is adefineddoctrine of theChurch. "Whosoever wishes to be saved", declares theAthanasian Creed, "must first of all holdintegral andinviolate theCatholicfaith, without which he shall surely beeternally lost". Numerous councils andpapal decisions have reiterated thisdogma (cf.Council of Florence, Denz., 714; Prof. of Faith ofPius IV, Denz., 1000; condemnation ofIndifferentism and Latitudinarianism in the Syll. ofPius IX, Denz., 1715, 1718; Council of the Vatican,"De Fide". can. vi, Denz., 1815, condemnation of theModernistic position regarding the nature and origin ofdogma, Encyc. "Pascendi Dominici Gregis", 1907, Denz., 2079). Whiletruth must be intolerant oferror (2 Corinthians 6:14, 15), theChurch does not deny the possibility ofsalvation of those earnest and sincerepersons outside her fold who live and die in invincibleignorance of thetruefaith (cf. Council of the Vatican, Sess. III, cp. iii, Denz., 1794; S Aug., Ep.xliii ad Galerium). (SeeCHURCH;FAITH; PROTESTANT CONFESSIONS OF FAITH;HERESY; INDIFFERENTISM.)

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