When did the Orthodox Church appear? When did the Church begin to be called Orthodox? Why is the Church called Orthodox? What does the Orthodox Church mean?
Short Answer
The Church, founded by the Lord Jesus Christ on the apostolic faith, began to be called Orthodox as early as the 2nd century, and officially—from the 4th century: the Second and Third Ecumenical Councils. Below, we examine historical documents.
The word "Orthodoxy" (in Greek: ὀρθοδοξία [orthodoxia], ὀρθός [orthos]—correct, δόξα [doxa]—glory) appears in the Church in the 2nd century due to the emergence of false teachings. It was simultaneously used as a name and as an indication of the truth of the faith.
This article explores the very beginning—the emergence of the word in the early centuries of Christianity.
Etymology of the Word
ὀρθός (orthos)—straight, upright, correct.
δόξα (doxa)—glory.
ὀρθοδοξέω (orthodoxeo)—to hold a correct opinion, to judge soundly.
The faith of the Church was called Orthodox (ὀρθοδοξία);
The Ecumenical Councils (gatherings of the entire Church in one place) were officially called Orthodox Ecumenical Councils (ορθοδόξω και οικουμενική συνόδω), or simply Orthodox councils (ὀρθοδόξων συνόδων);
The Creed was called the Orthodox symbol of divine grace (ὀρθόδοξον τοῦτο τῆς θείας χάριτος σύμβολον’);
Members of the Church, accordingly, were called Orthodox (ορθόδοξον);
Entry into the Church from heresies and other religions was called joining Orthodoxy (ορθοδοξία): to the part that is being saved (το μερίδι των σωζομένων).
This is how the word was consistently used by ancient Christian apologists, and this is how it was recorded in the canons of the Ecumenical Councils and in the acts of the Councils (protocols). Below is a brief list of authors who mention the word "Orthodoxy," followed by full quotes from their works with necessary references.
Authors Mentioning the Word "Orthodoxy"
Clement of Alexandria (150–215)
Origen (185–254)
Alexander of Alexandria, Saint (~250–326)
Methodius of Olympus (Patara), Hieromartyr (260–312)
Eusebius of Caesarea (265–340)
Athanasius the Great, Saint (296–373)
Macarius the Great, Venerable (300–391)
Basil the Great, Saint (330–379)
John Chrysostom, Saint (347–407)
After this, the word was used universally.
Church Documents Recording the Word "Orthodoxy"
II Ecumenical Council (381)
III Ecumenical Council (431)
IV Ecumenical Council (451)
V Ecumenical Council (553)
Acts of the Ecumenical Councils
Possible Mentions of the Word in Lost Works
The original texts of the following authors have been lost:
Hegesippus (Ἡγήσιππος) (110–180)
Irenaeus of Lyons, Hieromartyr (130–202)
And a number of others.
Important Note!
Pre-Nicene authors (2nd–3rd centuries) very often used the expression “ὀρθῷ λόγῳ” [ortho logo] before transitioning to the word “ὀρθοδοξία” [orthodoxia].
That is, initially, the phrase “ὀρθῷ λόγῳ” was predominantly used, while “ὀρθοδοξία” appeared only occasionally.
Closer to the Nicene period, the frequency of the word “ὀρθοδοξία” increased. And by the Nicene period, the phrase “ὀρθῷ λόγῳ” was almost entirely replaced by the use of the word “ὀρθοδοξία”.
Quotes Containing the Word "Orthodoxy"
2nd Century
Clement of Alexandria (150–215)
Believers literally call themselves "Orthodox." καλούμενοι — to call by name.
"Those who call (καλούμενοι) themselves Orthodox (Greek: ορθοδοξασται) must do good works, clearly understanding what they do."
«1.9.45.6 πάντα ἔπρασσεν; ἐργάζεται δὲ καὶ τὰ κτήνη ἐλαυνόμενα ἀναγκάζοντι τῷ φόβῳ. οὐχὶ δὲ καὶ οἱ ὀρθοδοξασταὶ καλούμενοι ργοις προσφέρονται καλοῖς, οὐκ εἰδότες ἃ ποιοῦσιν;»
(Stromata)
3rd Century
Origen (185–254)
"ΨΑΛΜΟΣ ΡΜΑʹ.
Φωνῇ μου πρὸς Κύριον ἐκέκραξα, φωνῇ μου πρὸς Κύριον ἐδεήθην, κ. τ. ἑ. Ὡς φύσιν ἔχει τὸ πῦρ ἀνώφορον, οὕτως ἡ τοῦ δικαίου φωνὴ, τὸ πρὸς Κύριον γίνεσθαι, καὶ οἱονεὶ προκαλεῖσθαι αὐτὸν ἐπὶ τὸ παρέχειν ὧν τις δεῖται ἀπὸ Θεοῦ. Ἐκχεῶ ἐναντίον αὐτοῦ τὴν δέησίν μου, τὴν θλίψιν μου ἐνώπιον αὐτοῦ ἀπαγγελῶ, κ. τ. ἑ. Ὁ μόνα μεγάλα καὶ ἐπουράνια αἰτῶν, καὶ προσ ευχόμενος πνεύματι καινῷ, θαῤῥεῖ ἐνώπιον Κυρίου ἐκχέαι τὴν δέησιν ἑαυτοῦ, οὐδὲν ταπεινὸν, οὐδὲ αἰ σχρόν τι ἐν ἑαυτῇ ἔχουσαν· ὁποῖά ἐστιν ἐν ταῖς δεή σεσι τῶν βαττολογούντων, καὶ οὐκ ἄξια Θεοῦ αἰ τούντων, ἢ ἀπὸ καθαρᾶς καρδίας ἐκχεόντων. Ἁγίου οὖν παῤῥησίας ἔχεται ὁ στίχος, ὃν οὐκ εὐλόγως ἐρεῖ ὁ ἁμαρτωλός· καὶ τὸν ἑξῆς δὲ ὁ ἐν παντὶ θλιβόμενος, ἀλλ' οὐ στενοχωρούμενος, καυχώμενος ἐν ταῖς ὑπο μονὴν κατεργαζομέναις θλίψεσι, τῷ ὁδεύειν τὴν στε νὴν καὶ τεθλιμμένην ἀπάγουσαν ἐπὶ τὴν ζωὴν ὁδόν. Ἐν ὁδῷ ταύτῃ ᾗ ἐπορευόμην ἔκρυψαν παγίδα μοι, κ. τ. ἑ. Πάσαις οἱ ἐχθροὶ ἡμῶν ἐπιβουλεύ ουσι ταῖς ἀρεταῖς· καὶ ἐν μὲν τῇ ἀνδρείᾳ κρύπτουσι τὴν τῆς δειλίας παγίδα, καὶ ἐν τῇ πραότητι ἐμβάλ λουσι τὴν θρασύτητα, καὶ ἐν τῇ ἐλεημοσύνῃ τὸ μὴ διὰ τὸν Θεὸν, ἀλλὰ διὰ τοὺς ὁρῶντας ἐλεεῖν· καὶ ἐν 12.1668 τῇ νηστείᾳ, τὸ διὰ τοὺς ἀνθρώπους ηστεύειν.
Καὶ ταῦτα μὲν ἐπὶ τῆς πρακτικῆς· τί δ' ἄν τις εἴποι καὶ ἐπὶ τῆς θεωρίας, ὁπόσας παγίδας οἱ ἐχθροὶ διὰ τῶν αἱρέσεων τοῖς ὀρθοδόξοις δόγμασι (Orthodox teaching); Ἀπώλετο φυγὴ ἀπ' ἐμοῦ, καὶ οὐκ ἔστιν ὁ ἐκζη τῶν τὴν ψυχήν μου, κ. τ. ἑ. Ὁ ἀπολέσας τὴν φυγὴν ταύτην οὐ δύναται εἰπεῖν· «Ἐν θλίψει ἐπλά τυνάς μοι.» Ἐκέκραξα πρὸς σὲ, Κύριε εἶπα· Σὺ εἶ ἡ ἐλπίς μου, μερίς μου εἶ ἐν γῇ ζώντων, κ. τ. ἑ. Εἰ ὁ Κύ ριος ἡμῶν σοφία ἐστὶ, καὶ μερὶς δὲ τῶν ζώντων αὐτός· ἡ μερὶς ἄρα τῶν ζώντων ἡ σοφία ἐστὶ, καθ' ἣν καὶ χρηματίζουσι ζῶντες, ἥτις ἐστὶν ὁ Χρι στός. Ῥῦσαί με ἐκ τῶν καταδιωκόντων με, κ. τ. ἑ. Πειρασμοὶ συνεχεῖς καταδιώκουσι τὸν νοῦν ἀπὸ γνώσεως. Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου, κ. τ. ἑ. Οὐ πάντων ἐστὶ τὸ λέγειν· «Ἔκβαλε ἐκ φυλακῆς τὴν ψυχήν μου,» εἰ μὴ τῶν δυναμένων διὰ κα θαρότητα καὶ χωρὶς τοῦ σώματος τούτου ἐπιβαλεῖν τῇ θεωρίᾳ τῶν γεγονότων"
(Commentary on the Psalms, 141)
"Θέλω δὲ καὶ ἄλλως ἀπογράψασθαι τὸ Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός καὶ τὰ ἑξῆς. ἐξ οὗ ὁ κύριός μου Ἰησοὺς Χριστὸς ἐπεδήμησεν, οὗτος θεμέλιος εἰς τὸν κόσμον κεκή ρυκται· καὶ τοῦτον τὸν θεμέλιον ἐν μὲν τῇ Ἰουδαίᾳ οἱ ἀπόστολοι ἔθηκαν, ἐν δὲ τοῖς ἔθνεσιν ὁ ἀπό τολο τῶν ἐθνῶν καὶ ὁ συνεργὸς αὐτοῦ Βαρνάβας· δεξιὰ γὰρ ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνία , ἵνα ἡμεῖ εἰ τὰ ἔθνη αὐτοὶ δὲ εἰ τὴν περιτομήν. κηρυχθέντος τοίνυν Ἰησοῦ Χριστοῦ τοῦ θεοῦ λόγου, καὶ τοῦ θεμελίου τούτου καταβληθέντος, οὐδεὶς δύναται ἄλλον θεμέλιον θεῖναι παρὰ Ἰησοῦν Χριστόν· οἱ δὲ ἐποικοδομοῦντες, εἰ μὲν ὀρθοδοξοῦσι διὰ τῶν ἀϊδίων δογμάτων (Orthodox in their teaching) καὶ τῶν θείων νοημάτων καὶ τῶν καλῶν λόγων καὶ τῶν ἱερῶν πρά ξεων, ἐποικοδομοῦσι τῷ θεμελίῳ χρυσὸν ἄργυρον λίθον τίμιον. χρυσὸς γὰρ πολλάκις τετήρηται, ἀντὶ νοῦ λαμβανόμενος καὶ νοημάτων· εἰ λέγω καλῶς, ἐποικοδομῶ ἄργυρον· εἰ διηγοῦμαι δεόντως καὶ εἰς πολιτείαν προτρέπω καλῶς τοὺς ἀκροατάς, λίθους τιμίους ἐποικοδομῶ. ὅσοι μέντοι γε τῶν διδασκόντων Ἰησοῦν Χριστὸν ἐσφάλησαν τῆς ἀληθείας, ἐπῳκοδόμησαν τῷ θεμελίῳ ξύλα χόρτον καλάμην· καὶ εἴποιμι ἂν ὅτι οἱ ἀπὸ τῶν αἱρέσεων πάντες οἱ μὲν βλασφημότεροι ξύλα, οἱ δὲ ἔλαττον ἁμαρτήσαντες ἐν τῇ διδασκαλίᾳ χόρτον, οἱ δὲ ἰσχνά τινα καὶ ἵν' οὕτως ὀνομάσω ἐλάττονα καλάμην. Φέρε δὲ καὶ κατὰ τὸ ῥητὸν ἴδωμεν. τοῦτο τὸ λεχθησόμενον ἑνὸς ἑκάστου ἡμῶν ἅπτεται· ἕκαστος ἡμῶν παραδεξάμενος τὸν λόγον τοῦ εὐαγγελίου, παρε δέξατο Ἰησοῦν Χριστὸν θεμέλιον, ἵν' ἐν πᾶσιν οἷς πράττει καὶ λέγει καὶ διανοεῖται ἐποικοδομῇ τούτῳ τῷ θεμελίῳ. εἰ μὲν οὖν καλὰ νοοῦμεν καὶ διανοούμεθα, ἐποικοδομοῦμεν χρυσόν"
(Commentary on the First Epistle of the Apostle Paul to the Corinthians (1 Cor. 3:9–15))
Alexander of Alexandria, Saint (~250–326)
Patriarch of Alexandria (313–326), who condemned Arius at two local councils (320, 321) and later at the First Ecumenical Council. Presided over the First Ecumenical Council in Nicaea (325). Writes about Hieromartyr Peter of Alexandria (†311).
"Soon after, she conceived and gave birth to a son. This was announced to the archbishop, who said: ‘Give him the name Peter, the chief of the apostles, for I believe he will become a steadfast pillar of the Orthodox faith (ορθόδοξος) and an intercessor for all Christians.’"
(Encomium Delivered by Abba Alexander, Archbishop of Alexandria, on Saint Peter, Virgin and Archbishop of the Same City, Who Was Martyred for the Name of Our Lord Jesus Christ, p. 251)
"And further, this Arius, a priest from the Alexandrian clergy, this vile man who now troubles us. You know how he openly rebelled against God, how, led astray by the error of Origen, he proclaimed with his mouth—worthy of being silenced—that the Son of God is a creature. Although I have not yet spoken to you about this, your dignity is aware of how our father Peter excommunicated him from the Church. Moreover, the very Son of the Living God appeared to Saint Peter and said to him: ‘Tell your sons who will succeed you (i.e., Achillas and myself, unworthy), tell them—said our Lord Jesus Christ—not to receive him (into the bosom of My Church), for he is alien to Me in this age and will remain alien in the age to come.’ These words were revealed to us by our most holy father when he was in prison awaiting his martyrdom, when he had already completed his life’s journey, having preserved the Orthodox faith (ορθόδοξος)."
(Encomium Delivered by Abba Alexander, Archbishop of Alexandria, on Saint Peter, Virgin and Archbishop of the Same City, Who Was Martyred for the Name of Our Lord Jesus Christ, p. 261)
Methodius of Olympus (Patara), Hieromartyr (~260–312)
St. Methodius was the first to oppose Origen in defense of Orthodoxy.
"Paul, calling all to holiness and chastity, applied what was said about the first-created Adam and Eve to Christ and the Church in a secondary sense, so as to silence the ignorant by depriving them of pretexts. For they, indulging in their excessive lusts of sensuality, dare to extract from the Scriptures a meaning contrary to the Orthodox (ὀρθόδοξον), using it to justify their lack of restraint."
"Ὁ γάρ του Παῦλος, εἰς ἁγιασμὸν ἐκκαλούμενος πάντας καὶ σωφροσύνην, ταύτῃ τὸ κατὰ τὸν πρωτό πλαστον καὶ τὴν Εὔαν, καὶ δευτέραν ἐπαπόρησιν, εἰς Χριστὸν ἀνηκόντισε καὶ τὴν Ἐκκλησίαν, πρὸς τὸ τοὺς ἀνεπιστήμονας κατασιγᾶσθαι, γυμνουμένους προφάσεων. Ακολασταίνοντες γὰρ διὰ τὰς ὑπερβαλ- λούσας φύσεις ἐν αὐτοῖς τῶν ἡδυπαθειῶν, παρὰ τὸν ὀρθόδοξον βιάζεσθαι τολμῶσι λογισμὸν τὰς Γραφὰς, ὥσπερ έρυμα προανατείνοντες ἀκρασίας"
(The Symposium, or On Virginity / Discourse III. Thalia / Chapter X. The Apostle’s Teaching on Chastity)
"If I open my mouth for one thing and close it for another—for instance, if I open it to explain the Scriptures, so as to glorify God as Orthodoxly (ὀρθοδόξως) and magnificently as possible, and close it by applying to them ‘a door and a fence’ (Ps. 140:3), so as not to speak idly—then my mouth is virginal and consecrated to God; ‘my tongue’ has become ‘the pen’ (Ps. 44:2), an instrument of wisdom."
"Ἐὰν ἐπὶ τῶνδε μὲν ἀνοίξω τὸ στόμα, ἐπὶ τῶν δε δὲ κατακλείσω· οἷον, ἀνοίξω μὲν περὶ τὰς ἐξηγή σεις τῶν Γραφῶν, εἰς τὸ ὀρθοδόξως ὑμνῆσαι καὶ με- γαλοπρεπῶς κατά δύναμιν τὸν Θεόν· κατακλείσω δὲ, θύραν αὐτῷ θεμένη καὶ φυλακήν, τοῦ μάταια μὴ λα- λεῖν· ἀγνεύει μου τὸ στόμα καὶ ἀνάκειται τῷ Θεῷ· Ἡ γλῶσσά μου κάλαμος γέγονεν, ὄργανον σοφίας·"
(The Symposium, or On Virginity / Discourse V. Thallusa / Chapter IV. What Kind of Vow and Dedication to God is Perfect?)
Speaking of the dragon from Revelation, which drew away a third of the stars:
"For the assemblies of the heterodox must be called dark, gloomy, and lowly revolving stars, since they too claim knowledge of heavenly things and faith in Christ, the dwelling of the soul in heaven and nearness to the stars, as though they were children of light. But they are cast down, being drawn away by the wiles of the dragon, because they do not remain within the threefold form of piety, straying from its Orthodox (ὀρθόδοξον) worship of God."
"Αστέρας γὰρ σκοτεινοὺς, ἀμυδροὺς καὶ ταπεινοστρεφεῖς, τὰς ἐπισυνόδους τῶν ἑτεροδόξων εἶναι φραστέον· ἐπειδὴ τῶν οὐρανίων ἐπιστήμονες εἶναι δὴ βούλονται καὶ αὐτοὶ, καὶ εἰς Χριστὸν πεπιστευκέναι, καὶ τὴν ἔδραν ἔχειν τῆς ψυχῆς ἐν τοῖς οὐρανοῖς, καὶ πλησιάζειν τοῖς ἄστροις, ὡς φωτὸς τέκνα. Ἀλλὰ κατασύρονται, τοῦ δράκοντος ἐκσεισθέντες ταῖς πλοκαῖς, ὅτι μὴ τῶν τριγώνων εἴσω τῆς εὐσεβείας ἔστησαν σχημάτων, πταίσαντες αὐτῆς περὶ τὴν ὀρθόδοξον θρησκείαν"
(The Symposium, or On Virginity / Discourse VIII. Thecla / Chapter X. The Dragon—the Devil. The Stars Drawn from Heaven by the Dragon’s Tail—Heretics. The Numbers of the Trinity, i.e., the Enumeration of Its Persons. Error Concerning Them)
On Free Will (Against the Valentinians)
The book is written in the form of a dialogue between an Orthodox believer and a follower of the Valentinian heresy. The beginning of the Orthodox speaker’s speech is abbreviated as "ΟΡΘΟΔ." Accordingly, this word is repeated frequently in the book.
"Orth. (ΟΡΘΟΔ.): That two uncreated beings cannot coexist is, I think, not unknown to you, though you seem to have presupposed it in your speech. Here, one of two things must necessarily be said: either that God is separate from matter, or, conversely, that He is not separate from it."
"ΟΡΘΟΔ. Ότι μὲν οὖν ὑπάρχειν ἀδύνατον ἀγένητα δύο ἅμα, οὐδέ σε ἀγνοεῖν νομίζω, εἰ καὶ τὰ μάλιστα δοκεῖς προλαβὼν τοῦτο προτεθεικέναι τῷ λό γῷ. Ὡς πάντως ἐξ ἀνάγκης τὸ ἕτερον δεῖ λέγειν, η ὅτι κεχώρισται τῆς ὕλης ὁ Θεὸς, ἢ αὖ πάλιν, ὅτι ἀμέ- ριστος αὐτῆς τυγχάνει."
(On Free Will (Against the Valentinians))
4th Century
Eusebius of Caesarea (265–340)
"At this time flourished the ecclesiastical writers: Hegesippus, whom we already know; Dionysius, Bishop of Corinth; Pinytus, Bishop of Crete; Philip, Apollinaris, Melito, Musanus, and Modestus; and especially Irenaeus, whose writings have preserved for us the apostolic tradition, the true and sound faith, called Orthodoxy (Greek: ὀρθοδοξία)."
"Ἤκμαζον δ᾿ ἐν τούτοις ἐπὶ τῆς ἐκκλησίας Ἡγήσιππός τε, ὃν ἴσμεν ἐκ τῶν προτέρων, καὶ Διονύσιος Κορινθίων ἐπίσκοπος Πινυτός τε ἄλλος τῶν ἐπὶ Κρήτης ἐπίσκοπος Φίλιππός τε ἐπὶ τούτοις καὶ Ἀπολινάριος καὶ Μελίτων Μουσανός τε καὶ Μόδεστος καὶ ἐπὶ πᾶσιν Εἰρηναῖος, ὧν καὶ εἰς ἡμᾶς τῆς ἀποστολικῆς παραδόσεως ἡ τῆς ὑγιοῦς πίστεως ἔγγραφος κατῆλθεν ὀρθοδοξία."
(Church History, Book 4, Chapter 21)
"1. At this time, the apostle and evangelist John, the one whom Jesus loved, was still living in Asia. After returning from exile on the island following Domitian’s death, he took care of the Churches there. That he lived until this time is sufficiently attested by two most reliable witnesses, leaders of ecclesiastical Orthodoxy (Greek: ὀρθοδοξίας): Irenaeus and Clement of Alexandria."
Ἐπὶ τούτοις κατὰ τὴν Ἀσίαν ἔτι τῷ βίῳ περιλειπόμενος αὐτὸς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς, ἀπόστολος ὁμοῦ καὶ εὐαγγελιστὴς Ἰωάννης τὰς αὐτόθι διεῖπεν ἐκκλησίας, ἀπὸ τῆς κατὰ τὴν νῆσον μετὰ τὴν Δομετιανοῦ τελευτὴν ἐπανελθὼν φυγῆς. ὅτι δὲ εἰς τούτους τῷ βίῳ περιῆν, ἀπόχρη διὰ δύο πιστώσασθαι τὸν λόγον μαρτύρων, πιστοὶ δ᾿ ἂν εἶεν οὗτοι, τῆς ἐκκλησιαστικῆς πρεσβεύσαντες ὀρθοδοξίας, εἰ δὴ τοιοῦτοι Εἰρηναῖος καὶ Κλήμης ὁ Ἀλεξανδρεύς·
(Church History, Book 3, Chapter 23, §1)
"Indeed, their speech and style differ greatly from the apostolic spirit, and their thoughts, as well as their entire doctrine, are far from true Orthodoxy (Greek: ὀρθοδοξίας). These are clearly the inventions of heretics. Therefore, these books should not only be considered spurious but utterly rejected as absurd and impious."
πόρρω δέ που καὶ ὁ τῆς φράσεως παρὰ τὸ ἦθος τὸ ἀποστολικὸν ἐναλλάττει χαρακτήρ, ἥ τε γνώμη καὶ ἡ τῶν ἐν αὐτοῖς φερομένων προαίρεσις πλεῖστον ὅσον τῆς ἀληθοῦς ὀρθοδοξίας ἀπᾴδουσα, ὅτι δὴ αἱρετικῶν ἀνδρῶν ἀναπλάσματα τυγχάνει, σαφῶς παρίστησιν· ὅθεν οὐδ᾿ ἐν νόθοις αὐτὰ κατατακτέον, ἀλλ᾿ ὡς ἄτοπα πάντῃ καὶ δυσσεβῆ παραιτητέον.
(Church History, Book 3, Chapter 25, §7)
"We have set forth in order in these chapters all the information that has come down to us concerning the apostles, the apostolic times, and the sacred books they left us; concerning the disputed books, yet publicly read in most Churches; and finally, concerning the plainly spurious books, which have departed from apostolic Orthodoxy (Greek: ὀρθοδοξίας)."
"τὰ μὲν οὖν εἰς ἡμετέραν ἐλθόντα γνῶσιν περί τε τῶν ἀποστόλων καὶ τῶν ἀποστολικῶν χρόνων ὧν τε καταλελοίπασιν ἡμῖν ἱερῶν γραμμάτων καὶ τῶν ἀντιλεγομένων μέν, ὅμως δ᾿ ἐν πλείσταις ἐκκλησίαις παρὰ πολλοῖς δεδημοσιευμένων τῶν τε παντελῶς νόθων καὶ τῆς ἀποστολικῆς ὀρθοδοξίας"
(Church History, Book 3, Chapter 31, §5)
"Recently, lengthy dialogues of Peter with Appion have been attributed to him. None of the ancients mention them, nor do they contain the pure apostolic Orthodoxy (Greek: ὀρθοδοξίας). Thus, concerning the genuine Epistle of Clement, as well as the Epistles of Ignatius and Polycarp, we have spoken clearly."
"ἤδη δὲ καὶ ἕτερα πολυεπῆ καὶ μακρὰ συγγράμματα ὡς τοῦ αὐτοῦ χθὲς καὶ πρῴην τινὲς προήγαγον, Πέτρου δὴ καὶ Ἀπίωνος διαλόγους περιέχοντα· ὧν οὐδ᾿ ὅλως μνήμη τις παρὰ τοῖς παλαιοῖς φέρεται, οὐδὲ γὰρ καθαρὸν τῆς ἀποστολικῆς ὀρθοδοξίας ἀποσῴζει τὸν χαρακτῆρα. ἡ μὲν οὖν τοῦ Κλήμεντος ὁμολογουμένη γραφὴ πρόδηλος, εἴρηται δὲ καὶ τὰ Ἰγνατίου καὶ Πολυκάρπου·"
(Church History, Book 3, Chapter 38, §5)
"This work [of Quadratus] is still extant among most of the brethren, and we also possess it. It brilliantly attests to the intellect and apostolic Orthodoxy (Greek: ἀποστολικῆς ὀρθοτομίας) of Quadratus."
"εἰς ἔτι δὲ φέρεται παρὰ πλείστοις τῶν ἀδελφῶν, ἀτὰρ καὶ παρ᾿ ἡμῖν τὸ σύγγραμμα. ἐξ οὗ κατιδεῖν ἔστιν λαμπρὰ τεκμήρια τῆς τε τοῦ ἀνδρὸς διανοίας καὶ τῆς ἀποστολικῆς ὀρθοτομίας (рус. апостольском православии)"
(Church History, Book 4, Chapter 3, §1)
"There is an Epistle [of Dionysius the Areopagite (1st century)] to the Lacedaemonians, instructing them in Orthodoxy (Greek: ὀρθοδοξίας) and urging them to maintain peace and unity, and another to the Athenians, exhorting them to faith and a life according to the Gospel. Dionysius rebukes the Athenians for fickleness; after their bishop, Publius, suffered martyrdom in the persecution that then occurred, they were on the verge of apostasy."
"ὧν ἐστιν ἡ μὲν πρὸς Λακεδαιμονίους ὀρθοδοξίας κατηχητικὴ εἰρήνης τε καὶ ἑνώσεως ὑποθετική, ἡ δὲ πρὸς Ἀθηναίους διεγερτικὴ πίστεως καὶ τῆς κατὰ τὸ εὐαγγέλιον πολιτείας, ἧς ὀλιγωρήσαντας ἐλέγχει ὡς ἂν μικροῦ δεῖν ἀποστάντας τοῦ λόγου ἐξ οὗπερ τὸν προεστῶτα αὐτῶν Πούπλιον μαρτυρῆσαι κατὰ τοὺς τότε συνέβη διωγμούς."
(Church History, Book 4, Chapter 23, §2)
"In this Epistle, the character of Pinytus is clearly revealed: his Orthodoxy (Greek: ὀρθοδοξία), his concern for the welfare of those under him, his education, and his understanding of the Divine."
"ἧς ἐπιστολῆς καὶ ἡ τοῦ Πινυτοῦ περὶ τὴν πίστιν ὀρθοδοξία τε καὶ φροντὶς τῆς τῶν ὑπηκόων ὠφελείας τό τε λόγιον καὶ ἡ περὶ τὰ θεῖα σύνεσις ὡς δι᾿ ἀκριβεστάτης ἀναδείκνυται εἰκόνος."
(Church History, Book 4, Chapter 23, §8)
"The brethren from Gaul, setting forth their own cautious and thoroughly Orthodox (Greek: ὀρθοδοξοτάτην) judgment, also produced letters from various martyrs who had died among them."
"αὖθις οἱ κατὰ τὴν Γαλλίαν ἀδελφοὶ τὴν ἰδίαν κρίσιν καὶ περὶ τούτων εὐλαβῆ καὶ ὀρθοδοξοτάτην ὑποτάττουσιν, ἐκθέμενοι καὶ τῶν παρ' αὐτοῖς τελειωθέντων μαρτύρων διαφόρους ἐπιστολάς"
(Church History, Book 5, Chapter 3, §4)
Eusebius also includes many other similar instances of the word "Orthodoxy" throughout his works.
Athanasius the Great, Saint (296–373)
"For all this is nothing more than slander, an enemy’s plot, an intolerance born of irritation, an impiety raging on behalf of the Arians against godliness, so that the Orthodox might be destroyed, and the defenders of ungodliness might freely preach whatever they please. And this is indeed the case.
<...>
But when they saw the evidence of his pious faith in Christ at the Council gathered in Nicaea, where he boldly opposed the impiety of the Arians, their hatred grew even stronger. And as soon as God elevated him to the episcopacy, they renewed their long-held malice, fearing his Orthodoxy and steadfastness in the struggle against ungodliness."
"οὐδὲν γὰρ ἄλλο ἐστὶν ἢ συκοφαντία καὶ ἐχθρῶν ἐπιβουλὴ καὶ θυμὸς ἄσχετα φρονῶν καὶ κατὰ τῆς εὐσεβείας ἡ ὑπὲρ τῶν Ἀρειομανιτῶν ἀσέβεια λυττῶσα, ἵν' ἐκποδὼν μὲν οἱ ὀρθόδοξοι γένωνται, μετ' ἀδείας δὲ λοιπὸν ἃ βούλονται κηρύττωσιν οἱ προστάται τῆς ἀσεβείας. καὶ γὰρ οὕτως ἔχει.
<...>
πεῖραν δὲ αὐτοῦ καὶ τῆς εὐσεβείας τῆς εἰς Χριστὸν λαβόντες ἐκ τῆς συνόδου τῆς κατὰ Νίκαιαν συγκροτηθείσης ἐν οἷς ἐπαρρησιάζετο κατὰ τῆς ἀσεβείας τῶν Ἀρειομανιτῶν,
6.3 μειζόνως τὸ μῖσος ηὔξανον. ὡς δὲ ἐπὶ τὴν ἐπισκοπὴν αὐτὸν ὁ θεὸς ἤγαγε, τὴν ἐκ παλαιοῦ τρεφομένην αὐτοῖς κακίαν ἀναζωπυρήσαντες καὶ φοβούμενοι τὴν ὀρθοδοξίαν αὐτοῦ καὶ τὴν κατὰ τῆς ἀσεβείας παράστασιν"
(Defense Against the Arians // Τοῦ αὐτοῦ ἀπολογητικὸς δεύτερος)
The same text contains further occurrences of the word.
"What Church does not now shed tears over their plots against the Bishops? Antioch mourns Eustathius, the confessor and steadfast in Orthodoxy; Beroea laments the wondrous Euphrasian; Paltos and Antarad mourn Cymatius and Carterius; Adrianople grieves for the Christ-loving Eutropius, and after him, Lucius, who endured many bonds from them and died in chains; Ancyra mourns Marcellus; Beroea, Cyrus; and Gaza, Asclepius. For these deceitful men first subjected them to many insults before driving them into exile."
"Ποία ἐκκλησία νῦν οὐ θρηνεῖ διὰ τὰς ἐκείνων κατὰ τῶν ἐπισκόπων αὐτῶν ἐπιβουλάς; Ἀντιόχεια μὲν δι' Εὐστάθιον τὸν ὁμολογητὴν καὶ ὀρθόδοξον, Βαλανέαι δὲ δι' Εὐφρατίωνα τὸν θαυμασιώτατον, καὶ Πάλτος μὲν καὶ Ἀντάραδος διὰ Κυμάτιον καὶ Καρτέριον, ἡ δὲ Ἀδριανούπολις δι' Εὐτρόπιον τὸν φιλόχριστον καὶ τὸν μετ' αὐτὸν Λούκιον, τὸν πολλάκις παρ' αὐτῶν καὶ ἁλύσεις φορέσαντα καὶ οὕτως ἀποθανόντα, καὶ Ἄγκυρα μὲν διὰ Μάρκελλον, Βέρροια δὲ διὰ Κῦρον καὶ Γάζα δι' Ἀσκληπᾶν. Τούτους μὲν γὰρ πολλὰ πρότερον ὑβρίσαντες, ἐξορισθῆναι πεποιήκασιν οἱ δόλιοι"
(Apology for His Flight // Τοῦ μεγάλου Ἀθανασίου ἀρχιεπισκόπου Ἀλεξανδρείας ἀπολογία περὶ τῶν διαβαλλόντων τὴν ἐν τῷ διωγμῷ φυγὴν αὐτοῦ)
Macarius the Great, Venerable (300–391)
"What kind of race and struggle belong to those who desire to reach perfection and hasten to attain the measure of spiritual maturity—and, not to prolong my discourse, you have asked us to write these and similar things to you as a continual reminder for soul-profiting meditation. For you are assuredly convinced that the pious doctrine of the Orthodox faith (ὀρθοδόξου πίστεως) affirms one divinity of the adorable and blessed Trinity: one essence, one will, one glory, one worship offered to the three hypostases of the one divinity—just as we have also piously confessed the good confession in the holy mystery of baptism before many witnesses."
"ὁποῖός τε ὁ δρόμος καὶ ἀγὼν τῶν εἰς τὸ τέλειον ἐπιθυμούντων φθάσαι καὶ εἰς μέτρον τῆς πνευματικῆς ἡλικίας καταντῆσαι σπευδόντων· καὶ ἵνα μὴ εἰς μακρὸν παρατείνωμεν τὸν λόγον, ταῦτα καὶ τὰ τούτοις ἀκόλουθα ᾐτήσατε παρ' ἡμῶν διὰ γράμματος ὑμῖν χαραχθῆναι εἰς ὑπόμνησιν συνεχῆ ψυχωφελοῦς μελέτης, πεπεισμένοι δηλονότι περὶ τοῦ εὐσεβοῦς τῆς ὀρθοδόξου πίστεως δόγματος (Orthodox faith), μίαν εἶναι θεότητα τῆς προσκυνητῆς καὶ μακαρίας τριάδος, μίαν οὐσίαν, ἓν θέλημα, μίαν δόξαν, μίαν προσκύνησιν προσφέρειν ταῖς τρισὶ τῆς μιᾶς θεότητος ὑποστάσεσι, καθὼς καὶ ἐν τῷ ἁγίῳ μυστηρίῳ τοῦ βαπτίσματος εὐσεβῶς τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων ὡμολογήσαμεν"
(First Letter to the Monks)
Basil the Great, Saint (330-379)
"But surely, even before our reminder, you yourself understand this and are concerned that they, if God wills, upon arriving to you, should not cause divisions in the Churches, but by all means persuade those of like mind to unity, even if they happen to have some pretexts for disagreement among themselves, and that the Orthodox people (ὀρθοδοξοῦντα λαὸν) should not be divided into many factions, following after their leaders. For it is necessary to strive that peace be preferred above all else, and first of all, care be taken for the Church of Antioch, so that the right-believing side does not grow weak in it, being divided by allegiance to one person or another."
"Ἐκεῖνο δὲ καὶ πρὸ τῶν ἡμετέρων λόγων συνήσεις τε αὐτὸς καὶ φροντιεῖς δηλονότι ὅπως ἐπισ τάντες, ἐὰν Θεὸς θέλῃ, μὴ ἐναφῶσι ταῖς Ἐκκλησίαις τὰ σχίσματα, ἀλλὰ τοὺς τὰ αὐτὰ φρονοῦντας παντὶ τρόπῳ εἰς ἕνωσιν συνελάσωσι, κἄν τινας ἰδίας τῶν πρὸς ἀλλή λους διαφορῶν ἀφορμὰς εὕρωσιν ἔχοντας, ὑπὲρ τοῦ μὴ τὸν ὀρθοδοξοῦντα λαὸν εἰς πολλὰ κατατέμνεσθαι μέρη τοῖς προεστῶσι συναφιστάμενον. Πάντα γὰρ δεῖ σπουδάσαι δεύτερα ἡγήσασθαι τῆς εἰρήνης καὶ πρὸ πάντων τῆς κατὰ Ἀντιόχειαν Ἐκκλησίας ἐπιμεληθῆναι, ὡς μὴ ἀσθενεῖν ἐν αὐτῇ τὴν ὀρθὴν μερίδα περὶ τὰ πρόσωπα σχιζομένην"
(*Letter 65 (69). To Athanasius, Archbishop of Alexandria // 69.τ ΑΘΑΝΑΣΙΩ ΕΠΙΣΚΟΠΩ ΑΛΕΞΑΝ∆ΡΕΙΑΣ*)
"Oh, if only I myself were deemed worthy someday to come and visit the Church, the nurturer of piety, which I honor as the metropolis of Orthodoxy, for from ancient times it has been governed by honorable and God-chosen men, holding fast to the faithful word according to doctrine, whose worthy successor you have now recognized as elected, and we unanimously affirm!"
"Ἐὰν δὲ καταξιωθῶμεν καὶ αὐτοί ποτε παραγενέσ θαι καὶ ἐπισκέψασθαι τὴν Ἐκκλησίαν τὴν τροφὸν τῆς εὐσεβείας, ὡς μητρόπολιν τῆς ὀρθοδοξίας τιμῶμεν, διὰ τὸ ἐκ παλαιοῦ ὑπὸ τιμιωτάτων ἀνδρῶν καὶ ἐκλεκτῶν τοῦ Θεοῦ οἰκονομεῖσθαι αὐτὴν ἀντεχομένων τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ὧν ἄξιον εἶναι τὸν νῦν ἀναφανέντα καὶ ὑμεῖς ἐδοκιμάσατε καὶ ἡμεῖς συνεθέμεθα"
(Letter 222 (230). To the Governors of Nicopolis // 230.τ ΠΟΛΙΤΕΥΟΜΕΝΟΙΣ ΝΙΚΟΠΟΛΕΩΣ)
"Meanwhile, you ought to know that by the grace of God, you are not alone in the East, but have many on your side who defend the Orthodoxy of the fathers who set forth the pious dogma of faith at Nicaea, and that in the West all agree with you as well as with us: we, having received from them also a copy of the confession of faith, keep it with us, following their sound teaching."
"Καίτοιγε εἰδέναι ὑμᾶς ἐχρῆν ὅτι τῇ τοῦ Θεοῦ χάριτι οὔτε κατὰ τὴν Ἀνατολὴν μόνοι ἐστέ, ἀλλὰ καὶ πολλοὺς ἔχετε τῆς ἑαυτῶν μερίδος, οἳ τὴν τῶν Πατέρων ἐκδικοῦσιν ὀρθοδοξίαν τῶν κατὰ Νίκαιαν τὸ εὐσεβὲς δόγμα τῆς πίστεως ἐκθεμένων, καὶ οἱ τῆς ∆ύσεως πάντες σύμ φωνοι ὑμῖν τε καὶ ἡμῖν τυγχάνουσιν, ὧν δεξάμενοι τῆς πίστεως τὸν τόμον ἔχομεν παρ' ἑαυτοῖς ἑπόμενοι αὐτῶν τῇ ὑγιεῖ διδασκαλίᾳ"
(*Letter 257 (265). To Eulogius, Alexander, and Harpocration, Bishops of Egypt in Exile // 265.τ ΕΥΛΟΓΙΩ ΑΛΕΞΑΝ∆ΡΩ Α∆ΕΛΦΟΚΡΑΤΙΩΝΙ ΕΠΙΣΚΟΠΟΙΣ ΑΙΓΥΠΤΙΟΙΣ ΕΞΟΡΙΣΘΕΙΣΙΝ*)
"You are already familiar with him, as is evident from his accounts. For on every occasion you are on his lips: in remembrance of the Orthodox, in hospitality to ascetics, in every virtue he places you first. Does anyone mention teachers? He cannot bear for others to be preferred to you. Does anyone point out champions of piety capable of refuting heretical suggestions? He does not consent to name another before you, testifying that your virtue is invincible in all things and has no rivals."
"305.1 Ἤδη γνώριμος ὑμῖν ἐστιν ὁ δεῖνα, ὡς αὐτὰ δηλοῖ τὰ διηγήματα τοῦ ἀνδρός. Ἐπὶ πάσης γὰρ ὑμᾶς προφάσεως ἔχει ἡ γλῶττα αὐτοῦ· ἐν ὀρθοδόξων μνήμῃ, ἐν ἀσκητῶν φιλοξενίᾳ, ἐν πάσῃ ἀρετῇ πρώτους ὑμᾶς ὁ ἀνὴρ ἄγει. Κἂν διδασκάλων τις μνησθῇ, οὐκ ἀνέχεται προθεῖναι ὑμῶν ἑτέ ρους· ἐὰν ἀγωνιστὰς τῆς εὐσεβείας καὶ ἱκανοὺς τὸ πιθανὸν τῆς αἱρέσεως διελέγξαι, οὐκ ἂν ἕλοιτο ἕτερον πρὸ ὑμῶν ἀριθμῆσαι πρὸς πάντα ἄμαχον ὑμῖν καὶ ἀνανταγώνιστον τὴν ἀρετὴν μαρτυρῶν"
(*Letter 297 (305). Without Inscription // 305.τ ΑΝΕΠΙΓΡΑΦΟΣ ΕΠΙ ΕΝΑΡΕΤΟΙΣ ΑΝ∆ΡΑΣΙΝ*)
John Chrysostom, Saint (347-407)
"Let us pause a little longer on the words of the prophet David and see how he exposes and shames their hidden deceit, saying: 'There is no truth in their mouth; their heart is destruction' (Ps. 5:10). Note the wisdom of the prophet, how he exposes and shames those who err, to protect us from error. Listen, Orthodox (ὀρθόδοξοι), and do not indulge the heretics; listen, shepherds, and be afraid, and do not be silent, but preach the word; give no place to the devil, do not open the door to wolves. Imitate the blessed Apostle Peter, how in Rome, when the accursed Simon blasphemed and claimed that he was the power of God, he did not remain silent or let it pass, but immediately exposed him and, showing that he was a deceiver, a robber, and an adversary of God, cast him down from the height and delivered him to destruction. Likewise, his son, or rather the son of the devil, Montanus, foul, unclean, and godless, with his two harlots, the Apostle firmly exposed and silenced, proving that he was an adversary of God, a false Christ and a false prophet, stopping his unclean mouth with the name of Christ, not being magnanimous nor indulging his blasphemy. So do you also, shepherds, and not only take no part in the unfruitful works of darkness, but also expose them, as the Apostles did."
"Ἀλλ' ἔτι μικρὸν ἐνδιατρίψωμεν τοῖς τοῦ προφήτου ∆αυῒδ ῥήμασι, καὶ ἴδωμεν πῶς στηλιτεύει καὶ θριαμβεύει τὸν κεκρυμμένον αὐτοῖς δόλον, καὶ λέγει· Οὐκ ἔστιν ἐν στόματι αὐτῶν ἀλήθεια· ἡ καρδία αὐτῶν ματαία, καὶ τὰ ἑξῆς. Ὅρα δὲ τὴν τοῦ προφήτου σύνεσιν, πῶς δημοσιεύει καὶ ἀποκαλύπτει θριαμβεύων τοὺς κακοδόξους, ἵνα μὴ ἡμεῖς πλανηθῶμεν. Ἀκούσατε οἱ ὀρθόδοξοι, καὶ τοῖς αἱρετικοῖς μὴ συγκαταβαίνετε· ἀκούσατε ποιμένες, καὶ φρίξατε, καὶ μὴ σιγήσατε, ἀλλὰ κηρύξατε τὸν λόγον· μὴ δότε τόπον τῷ διαβόλῳ, μὴ δότε θήραν τοῖς λύκοις. Μιμήσασθε τὸν μακάριον ἀπόστολον Πέτρον, πῶς ἐν τῇ Ῥώμῃ τοῦ τρισκαταράτου Σίμωνος βλασφημοῦντος, καὶ λέγοντος ἑαυτὸν εἶναι τὴν δύναμιν τοῦ Θεοῦ, οὔτε κἂν πρὸς ὥραν ἐσιώπησεν, ἢ ἀνεβάλλετο, ἀλλ' ἐλέγξας, καὶ ψεύστην αὐτὸν ποδείξας, καὶ λῃστὴν καὶ ἀντίθεον, ῥίψας αὐτὸν τῇ ἀπωλείᾳ παρέδωκεν; Ὁμοίως δὲ καὶ τὸν τούτου υἱὸν, μᾶλλον δὲ τοῦ διαβόλου, Μοντανὸν, τὸν μιαρὸν καὶ ἀκάθαρτον καὶ ἄθεον, μετὰ τῶν δύο μοιχαλίδων, σπουδῇ πολλῇ ὁ Ἀπόστολος ἐλέγξας, καὶ ἀντίθεον ἀποδείξας καὶ ψευδόχριστον καὶ ψευδοπροφήτην, ἐφίμωσε, καὶ ἐνέφραξε τὸ μιαρὸν αὐτοῦ στόμα ἐν τῷ ὀνόματι τοῦ Χριστοῦ, μὴ μακροθυμήσας, μὴ ἀναβαλλόμενος ἐπὶ τῇ τούτου βλασφημίᾳ. Οὕτως οὖν ποιεῖτε καὶ ὑμεῖς, ποιμένες, καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκαθάρτοις τοῦ σκότους· μᾶλλον δὲ καὶ ἐλέγχετε, ὥσπερ καὶ οἱ ἀπόστολοι"
(Homily on False Prophets. Λόγος περὶ ψευδοπροφητῶν, καὶ ψευδοδιδασκάλων, καὶ ἀθέων αἱρετικῶν, καὶ περὶ σημείων τῆς συντελείας τοῦ αἰῶνος τούτου. Ἐῤῥήθη δὲ μέλλοντος αὐτοῦ ἐκδημεῖν ἀπὸ τοῦ σώματος)
"Contend with the swift horses of the devil in the same way by opposing them, that is, against anger and sorrow set meekness ('a meek man,' it is said, 'is a physician to the heart' — Prov. 14:30); so oppose swiftness with meekness, enmity with friendship, hatred with love, oppression with gratitude, pride with humility, malice with cheerfulness; in a word, oppose every evil deed with Orthodox (ὀρθόδοξον) and saving faith."
"Πάλιν κατ' ὀξέων ζεῦξον καθυποτακτὰς, τουτέστι, κατὰ θυμοῦ καὶ λύπης πραϋθυμίαν (Πραΰθυμος γὰρ, φησὶν, ἀνὴρ, καρδίας ἰατρός)· κατ' ὀξέων πραϋθυμίαν, κατ' ἔχθρας φιλίαν, κατὰ μίσους ἀγάπην, κατὰ θλίψεως εὐχαριστίαν, καθ' ὑπερηφανίας ταπεινοφροσύνην, κατὰ πονηρίας ἀγαθωσύνην, καὶ κατὰ παντὸς ἅπαξ ἐναντίου πράγματος τὴν ὀρθόδοξον καὶ σωτήριον πίστιν ἔχε"
(Homily on the Hippodrome. Εἰς τὸ ἱπποδρόμιον λόγος)
"To their successors they handed down their nets and the authority they received from Him who has all authority in heaven and on earth. 'Behold,' He said, 'I give you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you' (Luke 10:19). This their authority, as it is said, and eldership and zeal are inherited from them by the glorious teachers, hierarchs, and shepherds of Christ's flock, who walk in the footsteps of the Apostles, valiant champions for the Holy Trinity, who have risen above the law and received the Holy Spirit. Like a plow, they have deeply tilled and revealed the depths of the divine Scriptures and made all things clear, glorified the faith and expelled false belief, confirmed the Orthodox (ὀρθοδόξους) in the divine dogmas and struck down the heterodox with divine arrows. They found the hidden wine of sorrow, gave drink to the thirsty flock, received the sheepfold, and sounded forth divine songs. Ministers and guardians and workers of the divine vineyard, preachers of the divine dogmas and a sword against heretics, appointed bishops by the Holy Spirit, as the holy Paul said: 'to shepherd the Church of the Lord and God' (Acts 20:28), they did not turn away from the afflictions that befell them and received the promised crown of life."
"Τούτων τοίνυν ὡς προείρηται τὴν ἐξουσίαν καὶ τὴν ἀρχοντίαν καὶ τὸν ζῆλον διαδέχονται οἱ τίμιοι διδάσκαλοι, οἱ ἱεράρχαι, καὶ ποιμένες τῆς τοῦ Χριστοῦ ποίμνης, κατ' ἴχνος τῶν ἀποστόλων βαδίζοντες, οἱ γενναῖοι τῆς Τριάδος ὑπέρμαχοι, οἱ τὸ χρῆμα τοῦ νόμου παραδραμόντες, καὶ τὸ ζωοποιὸν Πνεῦμα παραλαβόντες, οἱ δίκην ἀρότρου ἀνορύττοντες, καὶ βαθύνοντες, καὶ ἐρευνῶντες, καὶ τὸν νοῦν ἐν ταῖς θείαις Γραφαῖς πᾶσι τηλαυγῶς φανερώσαντες, οἱ τὴν πίστιν τρανώσαντες καὶ τὴν κακοπιστίαν ἀπελάσαντες, οἱ τοὺς ὀρθοδόξους τοῖς θείοις δόγμασι στηρίξαντες, καὶ τοὺς κακοδόξους τοῖς θείοις βέλεσι ῥήξαντες, οἱ τῆς κατανύξεως οἶνον κεκρυμμένον εὑρόντες, καὶ τὴν ποίμνην διψῶσαν ποτίσαντες, οἱ τὸν ποιμενικὸν αὐλὸν ἀναλαβόντες, καὶ τὰ θεῖα σαλπίσαντες· οἱ λειτουργοὶ καὶ φύλακες καὶ ἐργάται τοῦ ἀμπελῶνος, οἱ τῶν θείων δογμάτων ῥήτορες, καὶ ῥομφαῖαι κατὰ τῶν αἱρετικῶν, οἱ ὑπὸ τοῦ ἁγίου Πνεύματος τεθέντες ἐπίσκοποι, ὡς ἔφη ὁ ἅγιος Παῦλος· Ποιμάνατε τὴν Ἐκκλησίαν τοῦ Θεοῦ· οἱ τὰς ἐπερχομένας θλίψεις μὴ παραιτησάμενοι, καὶ τὸν ἐπηγγελμένον τῆς ζωῆς στέφανον κομισάμενοι· οἱ τὰς νεωτερικὰς ἐπιθυμίας ἀποφυγόντες, καὶ τὴν μακαρίαν ἐλπίδα κληρονομήσαντες"
(Homily on St. John the Theologian. Τοῦ αὐτοῦ λόγος εἰς τὸν ἅγιον Ἰωάννην τὸν Θεολόγον)
"Wonderful are the feasts of the Orthodox (ὀρθοδόξων), solemn are the commemorations of the martyrs, fitting is the joy of the faithful! We do not celebrate time, changeable and inconstant; we do not honor the year — this shortening of human life; we do not worship movement, which brings us closer to corruption;
<...>
I am the coeternal Word of the Father, the branch of the uncreated Beginning, the Lamb who takes away the sins of the world, the Pilot who preserves cities from shipwreck, the treasure of the Orthodox faith (ὀρθοδόξου πίστεως), who crowns the struggles of the martyrs. 'It is I, do not be afraid!' Where God is, there is no danger — by the grace of God. To Him be glory and dominion unto ages of ages. Amen."
"Θαυμασταὶ τῶν ὀρθοδόξων αἱ πανηγύρεις, φαιδραὶ τῶν μαρτύρων αἱ μνῆμαι, ἀνεπαίσχυντοι τῶν εὐσεβῶν αἱ εὐωχίαι. Οὐχ ἑορτάζομεν χρόνον τῶν ἀστάτως κινουμένων· οὐ σεβόμεθα ἐνιαυτὸν, τὴν τῆς ἀνθρώπων ζωῆς δαπάνην· οὐ προσκυνοῦμεν ἀγῶνα τὸν εἰς φθορὰν ἡμᾶς ἕλκοντα· οὐ λατρεύομεν τῇ κτίσει·
<...>
Ἐγώ εἰμι, ὁ συνάναρχος τοῦ Πατρὸς Λόγος, τῆς ἀκτίστης ἀρχῆς ὁ κλάδος, τῆς κοσμικῆς ἁμαρτίας ὁ ἀμνὸς, τοῦ τῶν πόλεων ναυαγίου ὁ κυβερνήτης, τῆς ὀρθοδόξου πίστεως ὁ θησαυρὸς, τῶν μαρτυρικῶν ἀγώνων ὁ βραβευτής. Ἐγώ εἰμι, μὴ φοβεῖσθε. Ὅπου γὰρ ὁ Θεὸς πάρεστιν, ἀπελήλατο κίνδυνος χάριτι Θεοῦ· αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν"
(On the Beginning of the Indiction. Εἰς τὴν ἀρχὴν τῆς ἰνδίκτου.)
"I ask the heretic: if the Father judges no one, but the Son judges, then how does He judge? If He 'can do nothing of Himself, unless He sees the Father doing,' and the Father does not judge, but the Son judges all, then how can He do what He has not seen? And do not overlook this, for this too is not insignificant, but shows the greatest power. Indeed, consider how great a thing it is to bring on that day all who have lived from Adam to the end of the ages, pagans, Jews, heretics, those in the Orthodox faith (ὀρθοδόξῳ πίστει) who have sinned, and to reveal the secret deeds of all, words of deceit, evil designs, hidden thoughts, without the testimony of witnesses, without evidence, without representations, without proofs, without any such means, but by His own power to accomplish this exposure."
"Ἐρωτῶ οὖν τὸν αἱρετικὸν, εἰ οὐδένα κρίνει ὁ Πατὴρ, ὁ δὲ Υἱὸς κρίνει, πῶς κρίνει; Εἰ γὰρ μηδὲν δύναται ποιεῖν ἀφ' ἑαυτοῦ, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα, ὁ δὲ Πατὴρ οὐ κρίνει, αὐτὸς δὲ πάντας κρίνει, πῶς ὃ μὴ εἶδε δύναται ποιῆσαι; Καὶ μηδὲ τοῦτο ἁπλῶς παραδράμῃς· οὐδὲ γὰρ τοῦτο μικρὸν, ἀλλὰ μεγίστης δυνάμεως. Ἐννόησον γὰρ ἡλίκον ἐστὶ, τοὺς ἀπὸ Ἀδὰμ μέχρι τῆς συντελείας γενομένους Ἕλληνας, Ἰουδαίους, αἱρετικοὺς, τοὺς ἐν τῇ ὀρθοδόξῳ πίστει διαμαρτόντας, πάντας ἀγαγεῖν ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ πάντων τὰ ἀπόῤῥητα εἰς μέσον ἐξαγαγεῖν τὰ πράγματα, τὰ ῥήματα, τοὺς δόλους, τὰς ἐπιβουλὰς, τὰ ἀπόῤῥητα τῆς διανοίας, οὐ μαρτυριῶν φερομένων, οὐκ ἐλέγχων, οὐκ εἰκόνων, οὐκ ἀποδείξεων, οὐκ ἄλλων τῶν τοιούτων οὐδενὸς, ἀλλὰ τῇ οἰκείᾳ δυνάμει πρὸς τὸν ἔλεγχον κεχρημένων"
(Homily: 'The Son can do nothing of Himself, unless He sees the Father doing' (John 5:19). ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ Ἐν τῇ μεγάλῃ ἐκκλησίᾳ, προειρηκότος (ἐπισκόπου) ὀλίγα εἰς τὸ Εὐαγγέλιον, εἰς τὸ, "Οὐδέποτε ἀφ' ἑαυτοῦ ποιεῖ ὁ Υἱὸς οὐδὲν, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα")
"But you — O blessed and glorious apostolic company — by grace were 'all in all' (Eph. 1:23); not with a rod, but with words you wisely caught flocks of men. You are the unshakable pillars of Orthodox (ὀρθοδοξίας) faith, the rock of the Church, the scepters of the kingdom, the vigilant overseers especially of this flock, the gratuitous healers of ailing mankind and the compassionate sureties of our repentance before God."
"Ἀλλ' ὢ τῆς ὑμῶν, ἀπόστολοι, μακαρίας καὶ λαμπρᾶς ξυνωρίδος! ὅτι τὰ πάντα τοῖς πᾶσι γεγόνατε χάριτι, οὐ καλάμῳ, ἀλλὰ λόγῳ τὰς τῶν ἀνθρώπων ἀγέλας ἐμπείρως ζωγρήσαντες. Ὑμεῖς γάρ ἐστε τῆς ὀρθοδοξίας ἀμετάθετοι στῦλοι, τῆς Ἐκκλησίας πέτρα, τῆς βασιλείας σκῆπτρα, καὶ τοῦ ποιμνίου μάλιστα τούτου ἄγρυπνοι προστάται, τῆς νοσούσης ἀνθρωπότητος ἄμισθοι ἰατροὶ, καὶ τῆς ἡμῶν μετανοίας πρὸς Θεὸν ἀνάδοχοι συμπαθεῖς"
(On the Holy Twelve Apostles) (Εἰς τοὺς ἁγίους δώδεκα ἀποστόλους)
"O blessed pair, who faithfully caught the souls of the whole world! Peter—the foundation of the Orthodox (ὀρθοδοξίας) faith, the great hierurgist of the Church, the instructor of Christians, the treasure of heavenly powers, the Apostle honored by Christ Himself.
<...>
The Lord Himself praises you: 'You are the light of the world' (Matt. 5:14). You are mightier than kings, more majestic than the wealthy, stronger than warriors, wiser than sages and philosophers, more eloquent than orators; in you is fully fulfilled the saying: 'As having nothing, and yet possessing all things' (2 Cor. 6:10). You are the endurance of martyrs, the Orthodoxy (ὀρθόδοξον) of patriarchs, the abstinence of ascetics, the crown of virgins, the peace of marriages, the restraint of greedy rich men, the admonition of the intemperate, the support of kings, the protection of Christians, the rebuke of barbarians. You subdue heretics, mortify the irrational passions of the flesh; you cast down legions of demons, overthrew the altars of pagans, and inherited the promises of heaven and earth.
<...>
Rejoice, Peter—the rock of faith!Rejoice, Paul—the boast of the Church!Rejoice, Peter—the foundation of the Orthodox (ὀρθοδοξίας) faith!Rejoice, Paul—the guardian of the Church!Rejoice, Peter—the adornment of the universe!Rejoice, Paul—the gate of paradise!"
"Ὢ μακαρία δυὰς ἡ πιστευθεῖσα ὅλου τοῦ κόσμου τὰς ψυχάς! Πέτρος ἡ ἀρχὴ τῆς ὀρθοδοξίας, ὁ μέγας τῆς Ἐκκλησίας ἱεροφάντης, ὁ ἀναγκαῖος σύμβουλος τῶν Χριστιανῶν, τὸ κειμήλιον τῶν ἄνω δυνάμεων, ὁ τετιμημένος ὑπὸ τοῦ ∆εσπότου ἀπόστολος.
<...>
Αὐτὸς ὁ Κύριος ἐγκωμιάζει ὑμᾶς, λέγων· Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου· οἱ βασιλέων εὐπορώτεροι, οἱ πλουσίων δυνατώτεροι, οἱ στρατιωτῶν ἰσχυρότεροι, οἱ σοφῶν καὶ φιλοσόφων σοφώτεροι, οἱ ῥητόρων εὐγλωττότεροι, Οἱ μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. Ὑμεῖς ἐστε τῶν μαρτύρων ὑπομονὴ, τῶν πατριαρχῶν τὸ ὀρθόδοξον, τῶν μοναζόντων ἡ ἄσκησις, τῶν παρθένων οἱ στεφανῖται, τῶν ἐν ὁμοζυγίαις οἱ εἰρηνοποιοὶ, τῶν ἁρπακτῶν πλουσίων οἱ χαλινοὶ, τῶν ἀκολάστων οἱ σωφρονισταὶ, ἡ σκέπη τῶν βασιλέων, τὰ τείχη τῶν Χριστιανῶν, τῶν βαρβάρων οἱ ἀντίπαλοι, οἱ φιμὸν τοῖς αἱρετικοῖς ἐπιθέντες, οἱ νεκροῦντες τὰ ἄλογα πάθη τῶν σωμάτων, οἱ τοὺς λεγεῶνας τῶν δαιμόνων ἀπελάσαντες, οἱ τοὺς βωμοὺς τῶν Ἑλλήνων καθελόντες, οἱ τὰ ἄνω καὶ τὰ κάτω κληρονομήσαντες.
<...>
Χαίροις, Πέτρε, τῆς πίστεως ἡ πέτρα·
χαίροις, Παῦλε, τῆς Ἐκκλησίας τὸ καύχημα·
χαίροις, Πέτρε, ἡ κρηπὶς τῆς ὀρθοδοξίας·
χαίροις, Παῦλε, ἡ μέριμνα τῶν Ἐκκλησιῶν·
χαίροις, Πέτρε, τὸ ἐγκαλλώπισμα τῆς οἰκουμένης·
χαίροις Παῦλε, ἡ εἴσοδος τοῦ παραδείσου"
(On the Chief Apostles Peter and Paul, and Their Most Glorious Martyrdom // Εἰς τοὺς κορυφαίους τῶν ἀποστόλων Πέτρον καὶ Παῦλον, καὶ τὸ αὐτῶν μαρτύριον ἐνδοξότατον)
"Know ye not what was the fate of Korah, Dathan, and Abiram? (Num. xvi. 1-35.) Of them only did I say? Was it not also of them that were with them? What wilt thou say? Shall it be said, "Their faith is the same, they are orthodox as well as we"? If so, why then are they not with us? There is "one Lord, one faith, one baptism." If their cause is right, then is ours wrong; if ours is right, then is theirs wrong. "Children," saith he, "tossed to and fro, and carried about with every wind." Tell me, dost thou think this is enough, to say that they are orthodox? Is then the ordination of clergy past and done away?"
"Οὐκ ἴστε τί πεπόνθασιν οἱ περὶ Κορὲ καὶ ∆αθὰν καὶ Ἀβειρών; ἆρα αὐτοὶ μόνοι, οὐχὶ δὲ καὶ οἱ μετ' αὐτῶν; Τί λέγεις; ἡ αὐτὴ πίστις ἐστὶν, ὀρθόδοξοί εἰσι κἀκεῖνοι. Τίνος οὖν ἕνεκεν οὐκ εἰσὶ μεθ' ἡμῶν· Εἷς Κύριος, μία πίστις, ἓν βάπτισμα Εἰ τὰ ἐκείνων καλῶς γίνεται, τὰ ἡμέτερα κακῶς· εἰ δὲ τὰ ἡμέτερα καλῶς, τὰ ἐκείνων κακῶς. Νήπιοι, φησὶ, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ. Ἀρκεῖν τοῦτο ἡγεῖσθε, εἰπέ μοι, τὸ λέγειν, ὅτι ὀρθόδοξοί εἰσι, τὰ τῆς χειροτονίας δὲ οἴχεται καὶ ἀπόλωλε; Καὶ τί τὸ ὄφελος τῶν ἄλλων, ταύτης οὐκ ἠκριβωμένης;" [15] (Гомилия на послание к Ефесянам, ΟΜΙΛΙΑ ΙΑʹ, стр. 57-58)
(Sermon on the Epistle to the Ephesians) (Homily on the Epistle to the Ephesians, ΟΜΙΛΙΑ ΙΑʹ, pp. 57-58)
Mentions of the Word at the Ecumenical Councils
II Ecumenical Council (381)
"Concerning heretics who join Orthodoxy (ορθοδοξία) and the portion of the saved (το μερίδι των σωζομένων), we receive them according to the following ordinance and custom..."
(Canon 7)
III Ecumenical Council (431)
"The bishops of the region and the neighboring metropolitans, who think Orthodoxly (ορθοδοξίας φρονούσιν)..."
(Canon 1)
Canon 3 refers to the Council itself as the "Orthodox and Ecumenical Council":
"If any of the clergy in each city or village were forbidden to exercise their priesthood by Nestorius and his followers because of their Orthodox thinking (ορθώς φρονείν), we grant them the right to resume their rank. In general, we decree that clergy who are of one mind with the Orthodox and Ecumenical Council (ορθοδόξω και οικουμενική συνόδω) must in no way be subjected to bishops who have apostatized or are apostatizing from Orthodoxy."
(Canon 3)
IV Ecumenical Council (451)
"Since in some dioceses readers and singers are permitted to marry, the holy Council has decreed that none of them may take a wife of heterodox belief. Those who have already had children by such a marriage and previously baptized them among heretics must bring them into communion with the Catholic Church. Those who have not yet baptized them must not baptize them among heretics nor enter into marriage with a heretic, a Jew, or a pagan—unless the person marrying an Orthodox (ορθόδοξον) promises to convert to the Orthodox faith (ορθοδόξω). Whoever violates this decree of the holy Council shall be subject to penance according to the canons."
(Canon 14)
Acts of the Fourth Ecumenical Council
"Orthodox" is a name that one bears.
"I beg and entreat your holiness not to disregard my petition; but command Eutyches the presbyter and archimandrite to appear before your holy council and defend himself against my accusations. For I am prepared to prove that he falsely bears the name of Orthodox, being wholly alien to the Orthodox faith."
(Acts of the Councils, Vol. 3)
"Thus we all believe, thus the Orthodox believe. Anathema to him who believes otherwise! Peter spoke thus through Leo. The apostles thus taught. Leo taught piously and truly. Cyril thus taught. Eternal memory to Cyril! Leo and Cyril teach alike. Anathema to him who believes otherwise! This is the true faith. We Orthodox thus believe."
(Acts of the Councils, Vol. 3)
Address of Aetius, Archdeacon and First Notary, to the Council:
"To the holy and ecumenical council assembled by command of our most pious emperors in the Bithynian city of Chalcedon, from Eusebius, bishop of Dorylaeum, defending himself and Saint Flavian, formerly bishop of Constantinople, and the Orthodox faith."
(Acts of the Fourth Ecumenical Council)
Bishop of Phocis participates in the discussion:
"When he put to death the most holy man Flavian, the guardian of Orthodoxy, he cited no canons - they were not even read - nor was he guided by any ecclesiastical order, but condemned him by his own authority. Now everything is required to be done canonically, and there must be no delays."
(Acts of the Fourth Ecumenical Council)
V Ecumenical Council (553)
"The false doctrine of unequal degrees of divinity was overthrown and destroyed, and the childish sandcastles built by heretics against Orthodoxy (ορθοδοξίας) were broken down and overthrown."
(Canon 1)
"και την τε των ανίσων βαθμών της Θεότητος δόξαν καθελόντες και διασπάσαντες, τα τε, υπό των αιρετικών συστάντα εκ ψάμμου κατά της ορθοδοξίας μειρακιώδη αθύρματα καταβαλόντες και ανατρέψαντες"
(Canon 1)
"That henceforth they may not be held by ignorance, we reveal the mind of this father in an Orthodox manner (ορθοδόξως)."
(Canon 32 (62))
"Ως αν μη και από του νυν κατέχοιντο τη αγνοία, την του Πατρός διάνοιαν ορθοδόξως αποκαλύπτομεν"
(Canon 32 (62))
VI Ecumenical Council (691)
"Those who join Orthodoxy (ὀρθοδοξίᾳ) and the portion of the saved (τῇ μερίδι τῶν σῳζομένων) from among heretics, we receive according to the following ordinance and custom..."
(Canon 95)
Τοὺς προστιθεμένους τῇ ὀρθοδοξίᾳ, καὶ τῇ μερίδι τῶν σῳζομένων ἀπὸ αἱρετικῶν, δεχόμεθα κατὰ τὴν ὑποτεταγμένην ἀκολουθίαν τε καὶ συνήθειαν.
(Canon 95)
Acts of the Sixth Ecumenical Council
The Council is called the Orthodox Council, then the Orthodox Ecumenical Council:
"Many years to Agatho, Pope of Rome. Many years to George, Patriarch of Constantinople. Many years to Theophanes, Patriarch of Antioch. Many years to the Orthodox council (ὀρθοδόξου συνόδου). Many years to the Orthodox senate (ὀρθοδόξου συγκλήτου). Anathema to the heretic Theodore of Pharan. Anathema to the heretic Sergius. Anathema to the heretic Cyrus. Anathema to the heretic Honorius. Anathema to the heretic Pyrrhus. Anathema to the heretic Paul. Anathema to the heretic Peter. Anathema to the heretics Macarius, Stephen and Polychronius. Anathema to Apergius, who was bishop in Perga. Anathema to all heretics in general. Anathema to all who side with heretics. May the Christian faith increase. Many years to the Orthodox ecumenical council (ὀρθοδόξου καὶ οἰκουμενικῆς συνόδου)."
(Act 16)
᾿Αγάθωνος πάπα Ῥώμης πολλὰ τὰ ἔτη᾽ Γεωργίου πατριάρχου Κωνσταντινουπόλεως πολλὰ τὰ ἔτη᾽. Θεοφάνους πατριάρχου ᾿Αντιοχείας ποολλὰ τὰ ἔτη᾽ ὀρθοδόξου συνόδου πολλὰ τὰ ἔτη᾽ ὀρθοδόξου συγκλήτου πολλὰ τὰ ἔτη.
Θεοδώρῳ αἱρετικῷ τῷ Φαρανίτῃ ἀνάθεμα" Σεργίῳ αἱρετικῷ ἀνάθεμα. Κύρῳ αἱρετικῷ ἀνάθεμα" Ὁνωρίῳ αἱρετικῷ ἀνάθεμα" Πύρρῳ αἱρετικῷ ἀνάθεμα' Παύλῳ αἱρετικῷ ἀνάθεμα" Πέτρῳ αἱρετικῷ ἀνάθεμα" Μακαρίῳ καὶ Στεφάνῳ καὶ Πολυχρονίῳ αἱρετικοῖς ἀνάθεμα᾽ ᾿Απεργίῳ τῷ Πέργης ἐπισκοπήσαντι ἀνάθεμα" ὅλοις τοῖς αἱρετικοῖς ἀνάθεμα᾽ πᾶσι τοῖς ἀντιποιουμένοις τῶν αἱρετικῶν ἀνάθεμα.
Αὔξοι ἡ πίστις τῶν Χριστιανῶν᾽ ὀρθοδόξου καὶ οἰκουμενικῆς συνόδου πολλὰ τὰ ἔτη Οἱ ἐνδοξότατοι ἄρχοντες εἴττον᾽.
The Creed is called Orthodox
[the Creed is read] … The holy and ecumenical council said: "Certainly, for the perfect knowledge and confirmation of the Orthodox faith (ὀρθοδόξου πίστεως), this pious and Orthodox symbol of divine grace (ὀρθόδοξον τοῦτο τῆς θείας χάριτος σύμβολον) is sufficient. But as the inventor of evil has never been inactive since ancient times..."
(Act 18)
… Ἡ ἁγία καὶ οἰκουμενικὴ σύνοδος εἴπεν᾽
Ἤρκει μὲν οὖν εἰς ἐντελῆ τῆς ὀρθοδόξου πίστεως ἐπίγνωσίν τε καὶ βεβαίωσιν τὸ εὐσεβὲς καὶ ὀρθόδοξον τοῦτο τῆς θείας χάριτος σύμβολον’ ἀλλ᾽ ἐπεὶ οὐκ ἐπαύσατο ἀρχῆθεν τῆς κακίας
Patriarch Sergius of Constantinople to Cyrus, Bishop of Phasis:
"On the holy, great, and ecumenical councils, there was no discussion about this, and no definition on this matter established by any of the Orthodox councils (ὀρθοδόξων συνόδων) can be found... It must be known that when many from the impious sect of the accursed Severus, who have always waged war against the dogmas of piety, began to bark also against the letter of the aforementioned glorious father, which became a common pillar for the followers of Orthodoxy (ὀρθοδοξίας)."
(Act 12)
ἐροῦμεν τοίνυν, ὡς ἐν μὲν ταῖς ἁγίαις μεγάλαις καὶ οἰκουμενικαῖς συνόδοις οὐδεμία περὶ τούτου κίνησις γέγονεν, οὐδὲ ἔστι περὶ τῆς τοιαύτης ζητήσεως ὅρον ἐξενεχθέντα τὸν οἷἱονοῦν παρά τινος τῶν ὀρθοδόξων συνόδων εὑρεῖν. <…> πολλῶν τοῦ δυσσεβοῦς κατὰ Σεβῆρον τὸν κατάρατον τμήματος τῶν ἀεὶ πρὸς τὰ τῆς εὐσεβείας δόγματα διαμαχομένων καὶ τῆς τοῦ εἰρημένου πτανευφήμου πατρὸς καθυλακτησάντων ἐπιστολῆς, ἥτις κοινὴ τῷ ὄντι τῆς ὀρθοδοξίας στήλη
"Would it be among the heretics, whom the aforementioned holy five ecumenical councils and other respected Orthodox councils (ὀρθοδόξων ἐκκρίτων συνόδων) rejected along with their impious teachings and writings?"
(Act 8)
εἰ μήτοιγε τῶν ἐκ τῶν εἰρημένων ἁγίων πέντε οἰκουμενικῶν καὶ λοιπτῶν ὀρθοδόξων ἐκκρίτων συνόδων ἐκβληθέντων αἱρετικῶν εἶεν μετὰ τῶν ἀσεβῶν αὐτῶν δογμάτων τε καὶ συγγραμμάτων
"We have abundantly provided in the codex other testimonies, which were compared with the books of the holy and respected fathers. Although we had other testimonies from the holy and respected fathers, we are satisfied with these for the proof of the Orthodox faith (ὀρθοδόξου πίστεως)."
(Act 11)
ἐκ περιουσίας δὲ καὶ ἑτέρας χρήσεις ἐπιδεδώκαμεν ἐν κωδικίῳ, αἵτινες καὶ ἀντεθλήθησαν πρὸς βιβλία τῶν ἁγίων καὶ ἐκκρίτων πατέρων, καὶ κἂν εἰ ἕτεραι πολλαὶ χρήσεις ὕπεισιν ἡμῖν ἁγίων καὶ ἐκκρίτων πατέρων, ἀλλ' οὖν ὅμως ταύταις ἀρκούμεθα πρὸς ἀπόδειξιν τῆς ὀρθοδόξου πίστεως.
"We examined the conciliar letters of the blessed Sophronius, the late patriarch of the holy city of Christ our God, Jerusalem, and finding them in agreement with the true faith (ἀληθεῖ πίστει) and conforming to the teaching of the apostles and the holy, glorious fathers, we recognized them as Orthodox (ὀρθόδοξα) and accepted them as beneficial to the holy Catholic and Apostolic Church, and deemed it just to include his name in the sacred diptychs of the holy churches."
(Act 13)
διεσκεψάμεθα δὲ καὶ τὰ συνοδικὰ Σωφρονίου τοῦ τῆς ὁσίας μνήμης γενομένου [πατριάρχου] ἀρχιεπισκόπου τῆς ἁγίας Χριστοῦ τοῦ θεοῦ ἡμῶν Ἱεροσολυμιτῶν πόλεως, καὶ ταῦτα εὑρηκότες τῇ ἀληθεῖ πίστει συμβαίνοντα καὶ ταῖς ἀποστολικαῖς καὶ τῶν ἁγίων καὶ ἐκκρίτων πατέρων διδασκαλίαις ἐφάμιλλα ὡς ὀρθόδοξα ἐνεκρίναμεν καὶ ὡς ἐπωφελῆ ὄντα τῇ ἁγίᾳ καθολικῇ καὶ ἀποστολικῇ ἐκκλησίᾳ παραδε-ξάμεθα καὶ τὸ ὄνομα αὐτοῦ ἐνταγῆναι ἐν τοῖς ἱεροῖς διτττύχοις τῶν ἁγίων ἐκκλησιῶν δίκαιον εἶναι ἐκρίναμεν. Οἱ ἐνδοξότατοι ἄρχοντες εἶττον᾽
"Let the report of the most holy and thrice-blessed Pope Agatho be entirely Orthodox (ὀρθόδοξος) and in agreement with the truth (ἀληθείᾳ συμβαίνει)."
(Act 13)
Εἰ καὶ κατὰ πάντα ὀρθόδοξος ἡ ἀναφορὰ τοῦ ἁγιωτάτου καὶ τρισμακαρίστου πάπα ᾿Αγάθωνος τυγχάνει καὶ τῇ ἀληθείᾳ συμβαίνει
"We decree that these three men of blessed memory, namely Thomas, John, and Constantine, shall remain in their former rank, and since they have been found blameless and without fault in our Orthodox Christian faith (ὀρθόδοξον ἡμῶν τῶν Χριστιανῶν πίστιν)."
(Act 13)
θελήματος, τοὺς τοιούτους ἐν ἁγίᾳ τῇ μνήμῃ τρεῖς ἄνδρας, τουτέστι Θωμᾶν, Ἰωάννην καὶ Κωνσταντῖνον, συνείδομεν ἐν τῇ ταυτότητι μεῖναι καὶ ἐν τοῖς ἱεροῖς διτττύχοις ἀναφέρεσθαι τῶν ἁγιωτάτων ἐκκλησιῶν, ὡς οἷα ἐν ἅπασιν ἀμωμήτων αὐτῶν καὶ ἀνεπιλήπτων εὑρεθέν-τῶν περὶ τὴν ὀρθόδοξον ἡμῶν τῶν Χριστιανῶν πίστιν.
The Word Used as a Name
Clement of Alexandria (150–215)
Believers literally give themselves the name "Orthodox." καλούμενοι — to call by name.
"Those who call (καλούμενοι) themselves Orthodox (Greek: ορθοδοξασται) must do good deeds, clearly understanding what they do."
(Stromata)
Methodius of Olympus (Patara), Hieromartyr (~260–312)
The book is written in the form of a dialogue between an Orthodox (ΟΡΘΟΔ. — ORTHOD.) and a follower of the Valentinian heresy (ΟΥΑΛ. — VAL.). The Orthodox speaker's lines are abbreviated as "ΟΡΘΟΔ." This is how the author refers to his own faith. Meanwhile, the Valentinian heretic's speech is labeled “ΟΥΑΛ.”—that is, the heretical movement is called by its own name. The author does not label his opponent as "falsely believing" and himself as "truly believing." He presents both sides by their respective names. Irenaeus of Lyons (2nd century) reports that Valentinus’ followers called themselves by his name (Against Heresies, Book 1, Preface, 2), so the author simply uses existing designations.
"Orthod. (ΟΡΘΟΔ.) That two uncreated beings cannot coexist is, I think, not unknown to you, though you seem to have presupposed it in your speech. Here, one of two things must necessarily be said: either that God is separate from matter, or, conversely, that He is not separate from it."
(On Free Will (Against the Valentinians))
Athanasius the Great, Hierarch (296–373)
He simply calls believers "Orthodox" and the faith "Orthodox." In the same context, heretics are not called "false believers" but are referred to by name: Arians.
"For all this is nothing more than slander, an enemy’s fabrication, an intolerance-driven irritation, an impiety raging on behalf of the Arians against piety, so that the Orthodox may be destroyed, and the defenders of ungodliness may freely preach whatever they please. And this is indeed the case.
[...]
But when they saw the proof of his pious faith in Christ at the Council convened in Nicaea, where he boldly opposed the impiety of the Arians, their hatred grew even stronger. And as soon as God elevated him to the episcopate, rekindling their long-held malice, they feared his Orthodoxy and steadfastness in combating ungodliness."
Eusebius of Caesarea (265–340)
A direct statement that the correct (ὑγιοῦς) faith (πίστεως) became (known as) Orthodoxy. Not "the correct faith becoming correct," but "the correct faith becoming Orthodoxy":
"At this time, there flourished church writers: Hegesippus, whom we already know; Dionysius, Bishop of Corinth; Pinytus, Bishop of Crete; Philip, Apollinaris, Melito, Musanus, and Modestus—and especially Irenaeus, whose writings have preserved for us the apostolic tradition, the true and sound faith, called Orthodoxy (ὀρθοδοξία)."
(Church History, Book 4, Chapter 21)
The word "Orthodoxy" by itself is insufficient to indicate the correctness of the faith; additional words are used to specify its truth (ἀληθοῦς):
"Indeed, their speech and style differ greatly from the apostolic spirit, and their thoughts and entire doctrine are far from consistent with true (ἀληθοῦς) Orthodoxy (ὀρθοδοξίας). These are clearly the inventions of heretics. Therefore, these books should not merely be considered spurious but entirely rejected as utterly absurd and impious."
(Church History, Book 3, Chapter 25, §7)
Basil the Great, Hierarch (330–379)
He refers to the entire church flock as the "Orthodox people":
"But surely, even before our reminder, you yourself understand this and are concerned that, if it pleases God, upon their arrival, they do not introduce schisms into the Churches but instead strive by all means to persuade those of like mind to unity—even if they have some pretexts for disagreement among themselves—and that the Orthodox people (ὀρθοδοξοῦντα λαὸν) may not be divided into many factions, following different leaders. For we must strive that peace be preferred above all else, and first of all, care must be taken for the Church of Antioch, so that the right-believing side does not grow weak, divided by allegiance to one person or another."
(Letter 65 (69). To Athanasius, Archbishop of Alexandria)
II Ecumenical Council (381 AD)
The faith is simply called "Orthodox":
"Concerning heretics who join Orthodoxy (ορθοδοξία) and the portion of the saved (το μερίδι των σωζομένων), we receive them according to the following ordinance and custom..."
(Canon 7)
The Council is called Orthodox:
"If any of the clergy in every city or village were forbidden to exercise their priesthood by Nestorius and his followers for thinking rightly (ορθώς φρονείν), we grant such persons the right to reclaim their rank. In general, we decree that clergy who are of one mind with the Orthodox and Ecumenical Council (ορθοδόξω και οικουμενική συνόδω) must in no way be subjected to bishops who have apostatized or are apostatizing from Orthodoxy."
(Canon 3)
IV Ecumenical Council (451 AD)
"Orthodox" is a name that some bear falsely, not holding to the Orthodox faith.
"I implore and beseech your holiness not to disregard my plea, but to command Eutyches the presbyter and archimandrite to appear before your holy council and defend himself against my accusations. For I am prepared to expose him as one who falsely bears the name of Orthodox while being entirely alien to the Orthodox faith."
(Acts of the Councils, Vol. 3)
The faith and the believer are simply called by a single independent word: "Orthodox."
"Since in some dioceses readers and singers are permitted to marry, the holy Council has decreed that none of them may take a wife of heterodox belief. Those who have already had children from such a marriage and previously baptized them among heretics must bring them into communion with the Catholic Church. Those who have not yet baptized them must not baptize them among heretics, nor enter into marriage with a heretic, a Jew, or a pagan—unless the person marrying an Orthodox (ορθόδοξον) promises to convert to the Orthodox faith (ορθοδόξω). Whoever violates this decree of the holy Council shall be subject to canonical penance."
(Canon 14)
VI Ecumenical Council (691 AD)
The Council is called "the Orthodox Council" and then "the Orthodox Ecumenical Council."
"Many years to Agatho, Pope of Rome! Many years to George, Patriarch of Constantinople! Many years to Theophanes, Patriarch of Antioch! Many years to the Orthodox Council (ὀρθοδόξου συνόδου)! Many years to the Orthodox Senate (ὀρθοδόξου συγκλήτου)! Anathema to the heretic Theodore of Pharan! Anathema to the heretic Sergius! Anathema to the heretic Cyrus! Anathema to the heretic Honorius! Anathema to the heretic Pyrrhus! Anathema to the heretic Paul! Anathema to the heretic Peter! Anathema to the heretics Macarius, Stephen, and Polychronius! Anathema to Apergius, who was bishop in Perga! Anathema to all heretics in general! Anathema to all who side with heretics! May the Christian faith increase! Many years to the Orthodox and Ecumenical Council (ὀρθοδόξου καὶ οἰκουμενικῆς συνόδου)!"
(Act 16)
Again, Councils are called Orthodox (context suggests this includes local councils as well):
"There was no discussion of this matter at the holy, great, and ecumenical councils, nor can any definition concerning this question be found, issued by any of the Orthodox councils (ὀρθοδόξων συνόδων)."
(Acts, Act 12)
"Would it be among the heretics, whom the aforementioned holy five ecumenical councils and other revered Orthodox councils (ὀρθοδόξων ἐκκρίτων συνόδων) rejected along with their impious teachings and writings?"
(Act 8)
The Patriarch’s letters were found in agreement with the true faith and then recognized as Orthodox.
"We also examined the conciliar letters of the blessed Sophronius, former patriarch of the holy city of Christ our God, Jerusalem, and finding them in agreement with the true faith (ἀληθεῖ πίστει) and conforming to the teaching of the apostles and the holy, glorious fathers, we recognized them as Orthodox (ὀρθόδοξα). We accepted them as beneficial to the holy Catholic and Apostolic Church and deemed it just to inscribe his name in the sacred diptychs of the holy churches."
(Act 13)
The Creed is called Orthodox:
[The Creed is read...] The holy and ecumenical Council declared: "Certainly, for the perfect knowledge and confirmation of the Orthodox faith (ὀρθοδόξου πίστεως), this pious and Orthodox symbol of divine grace (ὀρθόδοξον τοῦτο τῆς θείας χάριτος σύμβολον) is sufficient. But since the inventor of evil has never been inactive from the beginning..."
(Act 18)
Early Analogues of the Term "Orthodoxy"
We can observe earlier analogous terms used to characterize the Church and its faith:
Hegesippus (Ἡγήσιππος) (110–180 AD)
A Christian apologist of the first post-apostolic generation. His work is frequently quoted by Eusebius of Caesarea in Church History. Here, we find an early parallel to the term "Orthodoxy" (ὀρθοδοξία)—"correct word" (ὀρθῷ λόγῳ), used in a similar way.
"The Church of Corinth remained in the correct word (Greek: ἐν τῷ ὀρθῷ λόγῳ) until Primus, who became bishop there. I conversed with him on my way to Rome, where I was traveling by sea, and spent many days with the Corinthians, mutually encouraged by the correct word (Greek: ὀρθῷ λόγῳ)."
"καὶ ἐπέμενεν ἡ ἐκκλησία ἡ Κορινθίων ἐν τῷ ὀρθῷ λόγῳ μέχρι Πρίμου ἐπισκοπεύοντος ἐν Κορίνθῳ· οἷς συνέμιξα πλέων εἰς Ῥώμην καὶ συνδιέτριψα τοῖς Κορινθίοις ἡμέρας ἱκανάς, ἐν αἷς συνανεπάημεν τῷ ὀρθῷ λόγῳ·"
(Church History, Book 4, Chapter 22, §2)
Irenaeus of Lyons, Hieromartyr (130–202 AD)
Irenaeus’ work Against Heresies was originally written in Greek but survives only in fragments cited by later writers. In the 2nd–3rd century, it was translated into Latin, though even this version is preserved only partially. The Latin phrase "recte credentibus" ("rightly believing") may have been a translation of the Greek "ὀρθοδοξία" (Orthodoxy).
"Above all is the Father, and He is the head of Christ; through all is the Word, and He is the head of the Church; and in all of us is the Spirit, who is the living water given by the Lord to those who rightly believe in Him (Latin: recte credentibus; Greek: σωστά πιστεύουν) and love Him, knowing that ‘there is one Father, who is above all, and through all, and in us all’ (Eph. 4:6)."
(Against Heresies, Book 5, Chapter 18, §2)
Latin text:
"Super omnia quidem Pater, et ipse est caput Christi: per omnia autem Verbum, et ipse est caput Ecclesiæ: in omnibus autem nobis Spiritus, et ipse est aqua viva, quam præstat Dominus in se recte credentibus (Eng: rightly believe), et diligentibus se, et scientibus, quia unus Pater, qui est super omnia, et per omnia, et in omnibus nobis"
(Adversus haereses, Book 5, CAPUT XVIII, 2, p. 1173)
(Adversus haereses, Book 5, CAP. XXXI, 1, last sentence, p. 374)
Reconstructed Greek text (since the original is lost):
“4. Επάνω μέν ἀπό ὅλα εἶνε ὁ Πατήρ, ὁ ὁποῖος εἶνε καί ἡ κεφαλή τοῦ Χριστοῦ. Διά πάντων εἶνε ὁ Λόγος καί αὐτός εἶνε ἡ κεφα- λή τῆς Ἐκκλησίας. «Ἐν πᾶσιν ἡμῖν» εἶνε τό Πνεῦμα καί αὐτό εἶνε τό ὕδωρ τό ζῶν, τό ὁποῖο παρέχει ὁ Κύριος σέ ὅσους σωστά πιστεύουν (Eng: rightly believe) σέ αὐτόν καί τόν ἀγαποῦν καί γνωρίζουν ὅτι «εἰς Πατὴρ ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν ἡμῖν”
(Against Heresies, Book 5, Ch. XVIII, §2)
Another Example from Irenaeus
"But some of those who are considered to rightly believe (Latin: recte credidisse; Greek: πίστευσαν σωστά) transgress the established order of the advancement of the righteous and do not understand the ways of preparation for incorruption, holding heretical opinions. For the heretics, despising God’s creation and denying the salvation of their own flesh, scorn also the promise of God and exalt themselves above God in their thoughts."
(Against Heresies, Book 5, Chapter 31, §1)
Latin text:
"1. QUONIAM autem quidam ex his qui putantur recte credidisse (Eng: rightly believe) supergrediuntur ordinem promotionis justorum, et modos meditaionis ad incorruptelam ignorant, hæreticos sensus insehabentes: hæretici enim despicientes plasmationem Dei, et non suscipientes salutem carnis suæ, contemnentes autem et repromissionem Dei, et totum supergredientes Deum"
(Adversus haereses, Book 5, CAPUT XXXI, p. 1208)
(Adversus haereses, Book 5, CAP. XXXI, p. 411)
Reconstructed Greek text:
"Μερικοί από αυτούς που θεωρούνται ότι πίστευσαν σωστά (Eng: rightly believe), υπερβαίνουν τήν τάξι της προκοπῆς τῶν δικαίων καί ἀγνοούν τους τρόπους, με τους ὁποίους ἐξασκούμαστε στην ἀφθαρσία, και έχουν μάλιστα το αἱρετικό φρόνημα. Διότι οἱ αἱρετικοί περιφρονοῦν τή δημιουργία τοῦ Θεοῦ καί δέν ἀποδέχονται τη σωτηρία του σώματός τους, καταφρονοῦν δὲ καὶ τὴν ὑπόσχεσι τοῦ Θεοῦ καί «υπερέχουν» ὡς πρός τή σκέψι ἀπό τόν Θεό."
(Against Heresies, Book 5, Ch. XXXI, p. 413)
Conclusion
Thus, Orthodoxy and the Church have been identified as one since the 2nd century, and officially so from the 4th century—particularly at the Second and Third Ecumenical Councils.