My word lists. Tell us about this example sentence:. The word in the example sentence does not match the entry word. The sentence contains offensive content. Cancel Submit. Your feedback will be reviewed. His opinions have always been distinctly heterodox. Compare orthodox. Strange, suspicious and unnatural. Related word heterodoxy. Knowledge of the sacred mythology may be shared in diverse ways by members of the group.
Changes in the mythology may come about through visions or insight. Ritual practice serves to maintain coherent identity among members. Deviance usually involves breaking codes of behavior, particularly with respect to sexual or family matters. Deviants can sometimes be readmitted into a normal relationship with the group through rituals of purification, but sometimes they leave and join another group.
Deviants are generally understood to be offending the sacred powers, and are therefore required to undergo rituals to transform them into acceptable persons. There are no available sources available from the materialist or atheist schools of thought of ancient India, therefore the views of these schools are only known from the writings of their adversaries.
But in the case of the Jains and the Buddhists, the sources still exist. In time a principle of interpretation of the scriptures was developed that allowed for diversity: The interpretations varied according to which affirmations were deemed central.
Hence more or less emphasis might be laid on ritual or other forms of religious life. Acceptance of the scriptures was, however, a necessary precondition for acceptance within the community. In his History of Hindu Philosophy Cambridge, , Surendranath Dasgupta has written: "Thus an orthodox Brahmin can dispense with image-worship if he likes, but not so with his daily Vedic prayers or other obligatory ceremonies.
The coherence of Hinduism derives from the discipline of the brahmans as transmitters and preservers of Vedic ritual and wisdom. Deviance within Hindu life can take many forms. The usual procedure for readmitting offenders is purification through ritual administered by a brahman. Offense is perceived as impurity that must be removed through the restorative power of ritual.
By the tenth century ce, the Buddhists had gradually disappeared from India, although their teaching had taken root in other countries. The Jains remained as a distinctive group, sometimes supported by local rulers. By the twentieth century this was no longer the case: The Jains formed a relatively small minority community. Before the Muslim conquests of India, the local rulers probably helped determine whether the people tended toward the Buddhist, Jain, or Hindu perspectives.
The last-named seems to have won out and to have remained dominant during the period of Muslim rule. Diverse processes are taking place as the Hindu tradition confronts modernity. In the early twentieth century, several effective religious personalities — not all brahmans — attempted to articulate interpretations of Hinduism that would be acceptable to the modern age.
Such writers as Vivekananda, Radhakrishnan, Tagore, Aurobindo, and Gandhi have exercised a great influence over modern Hindus. These groups advocated reform of Hindu social practices. A fundamentalist interpretation of Hinduism has appealed to certain segments of the Hindu population, as evidenced most dramatically by the assassination of Mohandas Gandhi.
India is a secular state; in practice, therefore, no religious group receives favored status from the government. Buddhism emerged as one of the protest movements against orthodox Hinduism around the sixth century bce.
The monks and nuns who followed the teachings of the Buddha took those teachings as the only guide necessary for enlightenment. Present historians acknowledge that Buddhists held councils to resolve disputes, but because the various groups have their own versions of what occurred at those councils, there is no consensus now as to what councils were held and what issues were decided.
The teachings were transmitted orally for several centuries. It is impossible to say when the oral tradition was written down.
The Buddha taught that missionaries were to speak in the language of those they addressed. As a result, Buddhist teaching has moved rapidly from one language to another, and many varieties of the teaching have been handed down. Tradition says that a council was held immediately after the Buddha's death. This council was concerned with the composition of the monastic discipline, Vinaya. Some versions of the tradition say that this council completed the ratification of the canon of Buddhist scriptures and sent missionaries to various countries.
Raboteau Collections of Conversion Stories Journey to Orthodoxy Website , a website dedicated to those on the Journey to the Orthodox Christian Faith, publishing conversion stories and account, mission news, and information for inquirers.
Each week, a different convert to Orthodoxy discusses the reasons for embracing the Orthodox Church. Subscription for the podcast also available. Published works Conversion stories Billerbeck, Franklin, ed. Christian members please remember to read the Statement of Purpose threads for each forum within Christian Congregations before posting in the forum.
Please note there is a new rule regarding the posting of videos. It reads, "Post a summary of the videos you post. An exception can be made for music videos.
Unless you are simply sharing music, please post a summary, or the gist, of the video you wish to share. CF Staff, Angels and Ambassadors; ask that you join us in praying for the world in this difficult time, asking our Holy Father to stop the spread of the virus, and for healing of all affected. Orthodox vs. May 27, 1. Franz Pieper Thesis III It is, therefore, not a matter of indifference which church group a Christian joins; but he has God's earnest command strictly to distinguish between orthodox and heterodox churches, and, avoiding all church fellowship with the heterodox, to adhere only to the orthodox Church.
If, as we have seen in the Second Thesis, it is true that God wants only orthodox churches, and if the existence of heterodox churches is to be traced back to Divine permission only, then, as stated now in the Third Thesis, it is "not a matter of indifference which church group a Christian joins. When they come to a place where any kind of Protestant church is found, they join it as members. There are people who were successively Reformed, Baptists, Methodists, Presbyterians, Congregationalists, depending upon the place where they lived.
And we should not be surprised when this happens among the sects, for they are not certain about their distinctive doctrines, because they are not grounded in God's Word. But even such who want to be Lutherans, and who confess that the doctrine which they have learned from the Lutheran Catechism is the correct one, often have few misgivings about joining heterodox congregations.
They, therefore, also act accordingly, as though it makes little difference to which church group a Christian belongs. But this is altogether wrong. Only then would this be a matter of indifference if, before God, there were no difference between orthodox and heterodox churches. Therefore, it is the duty of every Christian who wants to be guided by God's Word alone to distinguish strictly between orthodox and heterodox churches.
Before he joins a church group, he must answer the question: Is this church orthodox or not? God also expressly requires that of Christians. In our day, people either do not make this distinction at all, or at least not in the right manner. They not only fail to declare it the Christian's duty to distinguish between orthodox and heterodox church bodies, but they even declare it to be a Christian virtue when people pay no attention to the doctrinal differences.
Yes, they call it presumptuous when a church body maintains that in all articles of Christian faith it has the revealed truth of God's Word. Thus, we are ridiculed in the General Synod, yes, even in the Council, because we make a strict distinction between orthodox and heterodox churches.
The sectarians, indeed, also speak of the "orthodox," that is, right-teaching preachers and church bodies. These, however, are not people who adhere to all doctrines of the Christian faith, but such who, in the general falling away, at least still confess a few important doctrines.
They call such church bodies "orthodox," which perhaps still believe that the Holy Bible is God's Word, and that Christ is God's Son; also that through conversion man comes to God, and through faith in Christ can be saved, even though they at the same time deny other doctrines clearly revealed in God's Word.
But that can never be called the right manner of distinguishing between orthodox and heterodox church bodies. Whoever judges on the basis of God's Word can call only those teachers and church bodies orthodox which are obedient to God's command, adding nothing to His Word and taking nothing away from it.
If you therefore ask on what basis a Christian must distinguish between heterodox and orthodox churches, the answer is: On the basis of beliefs, on the basis of doctrine. Only on that basis can a true judgment be reached; not on the basis that outwardly a Christian life appears to prevail in a congregation or that the minister gives the impression of being a pious man.
That can all be sheep's clothing which conceals the errorist, as Christ the Lord says in Matt. The devil, too, in the temptation of Christ, quoted Scripture. Yes, Christians should not even be influenced by signs and wonders, for those wonders may likewise be only seeming wonders, deception, and Satanic delusion. Already in the Old Testament, God called the attention of His believers to this. In the passage already quoted, Deut. Even signs and wonders are not infallible distinguishing marks.
These can look outwardly like wonders, but in reality be deception, or an effect produced by the devil. Signs and wonders should influence us only then when they are accompanied by the correct doctrine. If false doctrine is present, we should call him who presents it a false prophet, even if he would show us things that are ever so astounding.
The Pope's coming, according to 2 Thessalonians 2 , is after the working of Satan with all kinds of lying power and signs and wonders. But can they do this? For Christ the Lord tells them to do this, and this at the same time implies that by God's grace they can do it. Many suppose that only pastors are in a position to distinguish between orthodox and heterodox churches.
Precisely all Christians, and not only the pastors, are exhorted by Christ the Lord, in Matt. Christ the Lord has so arranged it, that all His dear Christians, the unlearned as well as the learned, can distinguish between truth and falsehood in spiritual things.
He has revealed all doctrines in perfectly clear passages, in passages which can be understood by the unlearned as well as the learned. What does it mean for something to be heterodox? Heterodoxy is the collective term for opinions or doctrines that vary from orthodoxy, i.
Home Perspectives Orthodox, Heterodox and Heretic. Back to Search Results. Rose in Tulips The Heterodox Beauty. Photo Courtesy of Jason Valendy. So what are we to do with those who hold minority positions in the denomination? Tags heretic orthodox heterodox. Comments 5 Comment Feed Majority minority We do not have to do anything with those who hold minority views. It is not about majority afraid of losing their position It is about a church attempting to house conflicting and contradictory theologies that leave it saying absolutely nothing in particular.
One Church. WE need to splitHeterodox definition, not in accordance with established or accepted doctrines or opinions, especially in theology; unorthodox. See more.